大般若波羅蜜多經般若理趣分述讚

The scripture explains that the Blessed One was at the summit of the desire realm, in the palace of the Heaven of Freely Enjoying Others’ Emanations. Explanation: from this point onward, four statements clarify the place of instruction. Just as, when undertaking the work of transforming beings, a Buddha is endowed with the four virtues mentioned so that this work may be accomplished, these statements also encompass the true virtues of the reward body and the Dharma body:

– First: the honored place in the desire realm, its supreme location being the palace of the Heaven of Freely Enjoying Others’ Emanations.

– Second: sharing a seat in the great jeweled hall of the Buddhas.

– Third: adorned with excellent marks, radiant light, gold, jewels, and priceless mani gems.

– Fourth: held in greater reverence than all sages, saints, devas, and immortals, and cherished by multitudes.

Regarding the honored one, as indicated in the first statement, “Blessed One” refers to the Teacher, Shakyamuni, who expounds the teaching. “Dwelling” means a place of residence, a place upon which one relies. “Desire” means craving, such as sexual desire, contact, food, and drink.

“Realm” means the territorial bounds of every country. Because beings in this realm are born through desire amid the defilements of desire, it is called the desire realm, as in drinking pepper-infused water or wearing precious jeweled bracelets. “Summit” is the highest point upon the head.

Here it refers to the six heavens of desire within the desire realm, whose highest point is called the summit of the six realms. Although it is described as the summit, this is not yet manifestly clear, and therefore the heavens are explicitly mentioned. The scripture next also explains the devas of the Heaven of Freely Enjoying Others’ Emanations, whose merit is so complete that whatever they desire is obtained accordingly.

Yet in the fifth heaven, because karma is especially excellent, things arise through emanation rather than through desire; that is, solely through the power of transformation, innumerable articles for enjoyment arise in complete abundance. Now, speaking specifically of the sixth heaven, its karma is even more excellent. Although whatever objects are desired appear according to one’s thoughts, and all articles may likewise be fully emanated, its devas do not make use of those things; they enjoy only the celestial music emanated by other devas.

This is because, in this heaven, the karmic power of enjoyment surpasses all others. It is therefore called the Heaven of Freely Enjoying Others’ Emanations. A distinctive feature of this heaven is that there is no longer any distinction between rich and poor, king and subject.

The dwelling of the deva king there is no different from the dwellings of his lowliest subjects. The scripture nevertheless speaks specifically of the deva king’s palace in order to distinguish the supremely honored place, rather than some other, inferior location. One firmly established in realization is like the Vajra Seat, and the supreme Dharma is taught in the Palace of Freely Enjoying Others’ Emanations, which, as stated in the Ten Stages Sutra, is an excellent place, surpassing all other places.

Such a pure and wondrous reward body abides in the Pure Land, just as the Dharma body has forever departed from craving and has attained the utterly pure Dharma realm. To attain the Dharma body is to possess the supreme power to benefit others; therefore it is also called the realm in the Pure Land that brings benefit and bliss to others, as well as the Dharma realm. Non-discriminating wisdom and subsequently attained wisdom function freely and ineffably.

This is also the palace in which the kings of the various heavens have dwelt, while the scriptures often describe it as the homeland of ultimate quiescence. Thus, the three bodies—the reward body, transformation body, and Dharma body—are certainly not alike in their work of benefiting others, and consequently their dwelling places also differ. The most honored place in the celestial palace is called the supremacy of Dharma, representing the realm’s supreme, subtle, lofty, and profound nature.

The scripture states that the Buddhas often visit the place honored as the great jeweled hall. More precisely, this is the second supreme place. “Often” means continually or having visited before.

“Visit” means to roam, and “place” means a fixed location. The sole and unique point is that the Buddha dwells where the Buddhas abide; a place where the Buddhas do not abide is not a perfect place. The Buddhas of the ten directions and the three times have visited this Palace of Freely Enjoying Others’ Emanations, and all the noble ones also share in its enjoyment; therefore it should be known as an excellent place.

Even when the Buddhas later manifest bodies without dwelling there, it is still extolled as their palace. “Extolled” means praised, and “beautiful” indicates what is fine and excellent. The palaces of deva kings are innumerable, but here only the Great Jeweled Treasury Palace in which the Buddha resides is mentioned.

Because it is formed from various precious treasures, it is called “jeweled.” Because it is enclosed and adorned with precious objects, it is a “jeweled treasury.” In other words, Jeweled Treasury is the name of a palace adorned with precious objects. A hall is a lofty and spacious place; because it is also an assemblage of every kind of precious adornment, it is called “greatly jeweled.” The Buddha dwells in this Great Jeweled Treasury Hall within the celestial palace.

In the general meaning concerning the reward body and Dharma body, as well as non-discriminating wisdom and subsequently attained wisdom, the Buddhas of the past and present who have visited this place have all praised it as the Great Jeweled Treasury Hall. It is also a place where the Buddhas dwell together, and thus is extolled as the most excellent and supreme place. The Buddha, with the enjoyment body, abides in the reward land, while discriminating subsequently attained wisdom constantly abides in the realm of Dharma-nature.

Non-discriminating wisdom abides in the realm of Dharma-nature and constantly ranges freely and without obstruction. The realm of enjoyment is endowed with the eighteen virtues of the realm of Dharma-nature, and is thus complete in all wholesome dharmas. The Buddhas constantly praise these two realms; therefore it is said that they praise them together.

“Extol” means to offer praise, though words cannot express it fully. “Beautiful” means employing words to praise what is excellent. “Vast” means expansive, as the Dharma realm is called great.

Because the myriad virtues depend upon it for their accomplishment, it is a jewel; because it contains all wholesome things, it is a treasury; and because it is a dwelling of serene quiescence, it is a hall. The two bodies—the reward body and the Dharma body—and the two wisdoms—non-discriminating wisdom and subsequently attained wisdom—constantly abide here, just as the Buddhas dwell together, roaming freely everywhere, teaching the Dharma, and benefiting others.

By clearly presenting three representative virtues, all the other hidden virtues have thereby been fully expressed.

The commentary explains that the Treasure Repository Palace in the heavenly realm is magnificently adorned with various precious objects, such as priceless mani jewels, and with liberation. From this point onward, it describes three kinds of splendid adornment: first, a general description of the clear, radiant colors; second, a detailed account of the precious objects and adornments; and third, a complete enumeration of the remaining features.

In the general section, the mani jewel is a Sanskrit term translated into Chinese as “wish-fulfilling jewel.” The great Treasure Repository Palace is adorned entirely with these priceless jewels. It is further adorned with blue jewels, rubies, gemstones, and jiao-jewels—the four kinds of jewels having four different colors—as well as the seven treasures (vaidurya, coral, giant clam shell, red pearl, agate, crystal, and amber), whose seven iridescent colors mingle and emit purple-golden light.

This is the general description of how the Treasure Repository Palace is adorned with wish-fulfilling jewels, symbolizing the adornment of the myriad virtues and enhancing its majesty. The enjoyment body takes prajnaparamita as its essence and is like a wish-fulfilling jewel, representing adornment by the wholesome deeds of the world; its meaning is likewise comparable to the intermingled adornment of many different precious objects.

The two kinds of great palace, suitable as abodes for the two bodies, are adorned with wish-fulfilling jewels, signifying that whatever is sought may be perfectly accomplished. After priceless wish-fulfilling jewels are used for adornment, the seven treasures are combined with them, generally illustrating the unsurpassed adornment of the myriad virtues. The scripture also clearly states that these intermingling colors emit brilliant golden light.

We now turn briefly to the second section, which gives the details of the precious adornments. Altogether there are fourteen kinds and two forms of adornment. The seven intermingled treasures possess many colors, emitting brilliant radiance that forms four crimson and purple hues.

Among them, violet light mingles with golden light and sends forth intersecting rays. This means that the realm of Dharma-nature is no longer defiled by conditioned circumstances. Nirvana is divided into four kinds, illustrated by colors mingling and combining; likewise, the division into the two aspects of ultimate truth and conventional truth, which interpenetrate one another, resembles the intermingling colors.

This second section illustrates the character of the teaching and transformation: like colors emitting light, it is fully capable of illuminating and dispelling places darkened by delusion, thus fulfilling the two forms of adornment.

The commentary explains that precious bells and golden chimes are hung everywhere, and, stirred by the wind, they produce the subtle and wondrous sounds of the Dharma. Four things are employed as adornments: precious bells, golden chimes, the murmuring wind, and the harmonious melodies they produce, which cause those who hear them to become attentive, composed, and pure in mind. This signifies the employment of the six superknowledges, like precious bells and golden chimes, to awaken beings everywhere and teach the Dharma in accordance with their capacities, so that all places may be permeated with benefit.

This implicit statement must be clarified. Were it not for the summoning wind of great compassion, the sounds of the seven eloquences would not resound. Whenever stimulus and response converge, wisdom and compassion are perfected.

The seven eloquences are seven modes of skillful exposition: speaking expertly, reasoning swiftly, responding appropriately without deviating from the subject, not overwhelming others, expressing the rich meaning of the subject, and speaking in a manner surpassing all worldly people—this is wondrous eloquence. The meaning of the six superknowledges will be explained later.

The scripture speaks of precious canopies, banners, flower garlands, silk streamers, precious jewels, jeweled necklaces, and ornaments forming semicircular shapes. The commentary explains that these constitute eight adornments: precious canopies gently billowing like flowers opening their crimson stamens; banners faintly tracing the curve of a rainbow; flower garlands lightly brushing the heavens; silk streamers hanging down until they touch the ground; precious gems shining brilliantly like stars; jeweled necklaces immaculate as bright mirrors; revolving ornaments scattering azure light, clearly illuminating semicircular forms; and blue walls like the light of the full moon....

Such are the supremely magnificent adornments of the heavenly palace. Their meaning concerns two aspects: the reward body and the Dharma body. The four immeasurable minds—loving-kindness, compassion, sympathetic joy, and equanimity—are like precious canopies sheltering sentient beings.

The four dharanis—of Dharma, meaning, spells, and acceptance—are like banners that convey the teaching and repel evil. The three meditative concentrations are compared to beautiful flower garlands adorned with hundreds of thousands of virtues. The four means of embracing beings are like green silk streamers covering sentient beings and sweeping away worldly dust.

The four dharanis and the three meditative concentrations will be explained later. The four immeasurable minds and the four means of embracing beings are as familiar as ordinary matters. The three foundations of mindfulness, always impartial, are like precious jewels.

The four great vows are jeweled necklaces adorning virtuous conduct. The fearless mind is like a semicircular ornament that subdues non-Buddhist practitioners and eliminates falsehood and evil. The ten powers are like the light of the full moon, overcoming heavenly demons and eliminating evil.

The six perfections are like precious jewels connected with the myriad practices. The three foundations of mindfulness are: when praised, one does not give rise to delight; when disparaged, one does not become angry; and when partly praised and partly criticized, one is neither pleased nor angered. In all three respects, one firmly abides in a mind of great joy and equanimity; therefore, they are called foundations of mindfulness.

The four great vows are: 1. Those who have not ended suffering vow to end suffering; 2. those who have not attained happiness vow to attain happiness; 3. those who have not extinguished all afflictions arouse the vow to extinguish them; and 4. those who have not attained Buddhahood vow swiftly to attain it. Fearlessness and the ten powers will be explained later.

From this point onward, the text discusses the second section concerning splendid adornment. What follows then addresses the third section, concerning the other forms of adornment in the palace. The commentary explains that it is solemnly and immaculately adorned with every variety of jewel.

Mani jewels and the green palace are exquisitely and elegantly adorned; its gates, walls, verandas, windows, roof, rafters, railings, and the enclosing fences surrounding it are all complete.... This describes the liberation of this excellent realm: it is all-pervasive and free from contention; through the power of vows, habitual tendencies are forever eliminated, wondrous wisdom is attained, together with hundreds of thousands of other virtues; in accordance with principle, these adorn the two realms of the conditioned and the unconditioned ⁽¹⁾.

The commentary explains that this is a place cherished by holy sages and immortals. More broadly, this is the fourth sublime treasure. Who are the worthies and sages?

Ordinary beings belonging to the five vehicles ⁽²⁾ are called ordinary, while those who have realized the fruits of the three vehicles are called noble ones. At the summit of the five destinies are gods; humans possessing numinous virtue are called immortals. “Treasure” means something esteemed and cherished, ardently sought in the aspiration to attain happiness; such are the beings of this realm.

As for the three vehicles, ordinary and noble beings alike cherish and ardently aspire to realize their fruits. This clearly indicates the manifestation of a body according to the land, whether the reward body or the Dharma body.

The scripture states that eighty kotis of bodhisattvas assembled together. The commentary explains that from this point onward comes the fifth adornment: teaching and transforming beings according to their capacities. This scripture encompasses both worthies and noble ones, who will be discussed in greater detail below.

After Vajrapani, the great bodhisattvas, and the devas heard the Buddha preach the scripture, they all faithfully accepted it and put it into practice. Bodhisattva Vajrapani, the noble assembly, and, in addition, the devas and ordinary beings all gathered together; thus, this may be described as an assembly comprising both ordinary and noble beings. They all carry out teaching and transformation in the Heaven of Mastery over Others’ Creations, and it is naturally in that realm that they teach and transform beings.

The heavenly palace is not a Pure Land, as is the realm of those on the ten bhumis ⁽³⁾. It cannot be said that the great bodhisattvas’ appropriate sphere of teaching and transformation is located in a heavenly palace. Through the influence of the noble beings present there, the heavenly palace can be distinguished, whereas ordinary beings dwell in the defiled realm.

The bodhisattvas are wise mahasattvas dwelling in a Pure Land; therefore, their teaching and transformation are so lofty, profound, and unfathomable that ordinary beings could never measure or comprehend them.

Yet the bodhisattvas, adapting their responsive manifestations to beings’ capacities, are supreme in the places where they teach and transform beings; hence such a place is called a celestial palace. “The assembly of listeners” is a general expression, while specifically referring to the honored bodhisattvas. This Dharma gate is cultivated by those who aspire to attain the One Vehicle, that is, Buddhahood, but Liu Kuo-sui of the Xuanzong school divided it into the Two Vehicles.

According to the conventions of Chinese composition, the passage has four meanings: first, stating the number; second, revealing their virtues; third, giving their names; and fourth, clearly establishing the rule. In sequence, it first speaks of the number, which is inclusive and denotes a gathering, like the word “together with”; the numbers include one hundred thousand, one hundred million, eight billion, and eight million.

The word “great” by itself has four meanings: first, greatness of number, for eight million bodhisattvas assembled together to hear the Dharma; second, greatness of virtue, for they possessed all methods of meditative concentration and every merit; third, greatness of activity, namely, possessing eloquence in expounding the Dharma and benefiting sentient beings; and fourth, greatness of name, as in Vajrapani Bodhisattva, the bodhisattvas of the ten bhumis, and so forth.

“The bodhisattvas assembled together” makes clear the teaching and transformation undertaken by those with wholesome roots, so that sentient beings, upon hearing this rare and wondrous Dharma, might arouse diligent resolve, have faith, and practice.

The Sutra states that the bodhisattvas were endowed with dharani teachings ⁽⁴⁾, samadhi ⁽⁵⁾, unobstructed eloquence, and so forth. The explanation says that from this point onward their virtues are revealed. Their virtues are discussed in two parts: first their names are stated, and afterward their meanings are explained.

First is the statement of the names. Dharani is translated into Chinese as “total retention”; its essence consists of mindfulness and wisdom, and it is of four kinds: Dharma, meaning, mantra, and the stages of Dharma and meaning. The stages of Dharma and mantra assist bodhisattvas in practicing patience.

Clarity regarding the stage of Dharma means, first, knowing all dharmas. The stage of meaning means that by clarifying one meaning, all meanings become clear. Mantra is explained as follows: it can enable a bodhisattva to attain patience; through the mantra phrases, a bodhisattva swiftly attains the patient acceptance of the non-arising of dharmas ⁽⁶⁾.

Maitreya Bodhisattva said: “Nhất để, mật để, kiết để, tư lý để bát đà nể sá ha.”

Samadhi is translated into Chinese as “equal maintaining”; in the older translation it was called “samadhi.” It means that, with regard to conditioned and unconditioned dharmas, the mind remains equanimous before its objects; hence it is called equal maintaining. The great, emptiness, and equality are the three; these three kinds of samadhi produce unobstructed eloquence—the ability to expound all dharmas without obstruction. This is the second virtue, indicating the practice of benefiting oneself; the third virtue indicates the practice of benefiting others. The three essential natures upon which these rely—the Dharma cultivated and the resultant stage—will be explained with respect to their meanings in another section.

The Sutra explains that even if the immeasurable merits such as these were described throughout many kalpas, they could not be exhaustively expressed. Here they are explained only briefly as follows: kalpa is translated as “a period of time,” a measure of temporal duration. The bodhisattvas cultivated for a long time, throughout innumerable kalpas, praising the merits of turning the Dharma wheel and attaining the patient acceptance of the non-arising of dharmas.

Yet, for fear that the text would become excessively lengthy, only a little is stated in brief. Why must the merits of the bodhisattvas be praised? Because they no longer harbor arrogance or contempt toward sentient beings.

Thus there is a verse of praise saying that the sravakas cultivated the pure conduct for a long time, and therefore the bodhisattvas must pay homage to them, thereby causing sentient beings to give rise to a pure mind. If bodhisattvas create merits such as these, how much more so do the Buddhas? Therefore sentient beings should sincerely turn toward the Buddhas, aspiring swiftly to attain realization.

The Sutra explains that the names of the bodhisattvas were the great bodhisattvas Vajrapani, Avalokitesvara, Akasagarbha, Vajra Fist, Manjusri, Great Emptiness Treasury, Arousing the Mind Is Itself Turning the Dharma Wheel, Subduer of All Mara Enemies, and so forth. From this point onward, the names of these eight great bodhisattvas are explained. “Bodhisattva” or “great bodhisattva” refers to the nature of awakening, namely, the nature capable of knowing universally.

The full form of “bodhisattva” is “bodhi-sattva.” Sattva means an awakening sentient being, signifying a sentient being who seeks realization of awakened wisdom. This designation is commonly used in relation to all three vehicles: the sravaka, pratyekabuddha, and bodhisattva vehicles. Maha is translated as “great,” while sattva has been briefly explained above.

“Great” means vast and all-pervasive. Bodhi is the fruit of attaining awakened wisdom. Sattva means causing sentient beings to awaken; thus it fully comprises the two virtues of benefiting oneself and benefiting others.

Sattva also conveys the meaning of heroic courage. One who diligently and courageously advances toward perfect awakening is called a bodhisattva. From this point onward, the two divisions of ordinary beings and sages are explained.

Here the tenth point, concerning the Vajra Mind, is presented; hence they are also called mahasattvas. In explaining Vajrapani, pani means the hand that takes hold and retains. Upon giving rise to faithful mindfulness, he constantly grasps and retains all Dharmas of merit.

Upon giving rise to wisdom, he holds the Vajra Dharma firmly in his hand. His two hands firmly hold the two aspects of faith and wisdom, which cannot be destroyed by the powers of any evil mara or unwholesome companion. Avalokitesvara is the Bodhisattva Who Contemplates the Sounds of the World.

“Contemplates” means observes; he observes how the three karmic activities of sentient beings—body, speech, and mind—are oppressed by suffering, or how they pray for aid, so that he may promptly come to rescue them. Avalokitesvara means that his awe-inspiring spiritual power extends freely throughout every direction and place, without obstruction. Akasagarbha takes space as the treasury that conceals every kind of treasure.

When he sees sentient beings who are poor and lack precious things, he causes treasures to rain down from space and bestows them upon the destitute. Vajra Fist is also called Vajra Power; “power” means the strength capable of utterly destroying everything. With steadfast wisdom, he destroys all karmic obstructions, afflictions, birth, and death, just as a strong fist strikes away every object.

Manjusri is the Bodhisattva of Wondrous Auspiciousness; according to the older translation, his name is Wondrous Virtue. “Wondrous” means wholesome; because of this wholesomeness, he can perform many meritorious deeds that benefit sentient beings. It is for this reason that Manjusri Bodhisattva is named Wondrous Auspiciousness.

Great Emptiness Treasury: “great emptiness” pervades the entire dharmadhatu. Suchness is the principle of emptiness; taking this principle of emptiness as his treasury, he teaches the Dharma of emptiness to sentient beings. He bestows this Dharma of emptiness upon sentient beings, causing all to be permeated by the Dharma of liberation; hence this is the bodhisattva’s name.

Arousing the Mind Is Itself Turning the Dharma Wheel: “wheel” means revolving or moving. “Dharma” means the teachings; causing the teachings to be conveyed and to revolve like a wheel means enabling the Buddhadharma to permeate every place. From the moment this great bodhisattva first aroused the mind until he attained the ten bhumis, every action arising through his three karmic activities of body, speech, and mind expounded the subtle and wondrous Dharma for sentient beings and benefited them all.

This is to convey the wheel of Dharma everywhere. What is Subduer of All Mara Enemies? There are four kinds of mara, as explained above.

These four kinds of mara disrupt the wholesome deeds of sentient beings and cause many hostile conflicts. This great bodhisattva abides in the Vajra Mind and is free from the afflictions belonging to fragmentary birth and death; therefore, he subdues all evil maras and their retinues. Above, the names of the eight bodhisattvas have been explained.

Among them, Vajrapani takes wisdom as his excellent name; Avalokitesvara takes compassion that uproots suffering as his designation; Akasagarbha takes rescuing the poor as his name; Vajra Fist destroys evil; Manjusri performs wholesome deeds as the eye; Great Emptiness Treasury takes the revelation of the true Dharma as his appellation; Turning the Dharma Wheel benefits beings by expounding the Dharma; and Subduer of Mara Enemies benefits beings by slaying the thieves of affliction.

They respond either with wisdom or compassion, or reveal provisional Dharma or true Dharma as appropriate. Skillful means may accord with provisional Dharma, or manifest conditioned and unconditioned dharmas in response. They may also advance the wholesome to eliminate evil and, moreover, act according to the particular circumstances; thus it is said that they know how to respond.

“Thus, eight million great bodhisattvas, with these foremost ones at their head, surrounded him.”

Eight million is eighty koṭis. As for speaking of what is before and after, direction is taken as the point of reference, and thus there is a front and a rear. Each one saw the Buddha seated before him, expounding the Dharma for him to hear.

The Buddha was seated, with the great assembly seated in a circle on both sides; no one sat behind him. It was like brilliant stars surrounding the radiant moon, or like lofty Mount Sumeru rising exceedingly high. “The Brahmā assembly” refers to Brahmā, king of the Brahmā heavens, surrounded by the devas just as the Lord of the Devas is surrounded by celestial beings.

Out of reverence for the person, esteem for the Way, and thirst for the rare and seldom-encountered teaching, they gathered their faculties, focused their minds, and listened attentively as the Buddha expounded the Dharma.

He proclaimed the true Dharma, good in the beginning, good in the middle, and good in the end, excellent in wording and meaning, pure and complete, and constituting the immaculate holy life.

This is the sixth section, praising the excellence of the Dharma. The six phrases provide a general proclamation of the true Dharma. Wherever the false is present, the true is absent; hence false teachings and the true Dharma must be distinguished.

“Proclaimed” means revealing what had not previously been heard. When first hearing it, one’s understanding remains obstructed; therefore, one must listen for a long time so that the listener may awaken to its meaning. The phrase “good in the beginning, good in the middle, and good in the end” generally indicates ten virtues through which this work of teaching and transformation is supremely excellent.

Fascicle 83 of the Yogācārabhūmi Śāstra states: first, good in the beginning; second, good in the middle; third, good in the end; fourth, excellent in wording; fifth, sublime in meaning; sixth, pure; seventh, complete; eighth, purified; ninth, immaculate; and tenth, the holy life. The treatise further explains: “Good in the beginning” means that upon first hearing it, listeners give rise to a joyful mind. Because the Dharma is subtle, wondrous, and excellent, as soon as they hear it, thoughts of delight arise.

“Good in the middle” means that during cultivation one encounters no hindrances of suffering, adversity, or oppression. By relying upon the middle and advancing in cultivation, one will certainly avoid the two extremes of suffering and pleasure. One cultivates without inclining toward either extreme, enters the Middle Way, and seeks transcendence from the world; hence it is called “good in the middle.” “Good in the end” means that at the ultimate and final conclusion, one completely abandons all defilements and, above all, must leave desire far behind.

The Dharma expounded by the Buddha leads to ultimate liberation, freedom from every impurity, and attainment of true nirvana. By cultivating in reliance upon this Dharma, one will certainly become free from desire. “Excellent in wording” means beautiful expressions, concise sentences, and skillfully conveyed ideas; in general, these eight qualities of expression are entirely complete.

Fascicle 81 of the aforementioned treatise states that excellence at the beginning reveals a lucid and readily comprehensible quality, causing people to delight in and wish to listen, without opposition or one-sidedness—and so forth—thus comprising all eight excellent qualities of expression. The treatise further explains that excellent writing is uninterrupted and beautiful speech is unceasing. “Sublime in meaning” means that its concise meaning can lead to many marvelous benefits.

“Pure” means that it is singular and unmixed with the teachings of non-Buddhist paths. For example, the Dharma taught by the Buddha is taught uniquely by the Buddha alone; non-Buddhists cannot expound such a Dharma. The teachings spoken by the Buddha are not mingled with the false doctrines of non-Buddhist paths.

“Complete” means that it is no longer limited in measure, for it is already fully endowed. “Supremely honored and excellent” means that the teaching is boundless in breadth and its meaning unfathomably profound; practitioners who follow this Dharma attain immeasurable, incomparable merit. “Purified” means that its intrinsic nature is pure; therefore, one may awaken immediately upon hearing the Dharma for but an instant, without falling into error.

Because it utterly extinguishes the three poisons and abandons every bond, it is said to possess the nature of liberation. In other words, so long as the three poisons arise, one cannot expound the Dharma. “Immaculate” means liberation from every bond.

If this does not occur through a single thought, one cannot sever the continuous succession of faults, nor can one abandon every error. Earlier, purification was explained as the intrinsic nature of freedom; here, immaculacy means that even the body must be rendered immaculate. “The holy life” takes the Noble Eightfold Path as its basis, and one should understand that its essence is revealed through the thorough practice of this path.

The Noble Eightfold Path is called the holy life. According to this explanation, it differs from the ancient interpretation. The ten virtues have now been clearly explained in general, thereby revealing the excellence presented in this sutra.

At that time, for the assembly of bodhisattvas, the Blessed One taught the wondrous and subtle Dharma: the pure Dharma gateway of the Profound Principle of Prajnaparamita. This Dharma gateway is the entrance through which bodhisattvas undertake cultivation. From this point onward, the second section is set forth: teaching the Dharma in accordance with beings’ capacities.

Here, the scripture is divided into fourteen passages, collectively arranged in three parts: the first six passages set forth the sphere of the bodhisattvas; the next six clarify the bodhisattva practices; and the final two set forth the bodhisattva attainments. The meaning and principle of all the teachings given by the Buddhas, when clearly explained, likewise do not extend beyond these three parts. First, the sphere is explained so that listeners may distinguish among defiled and pure dharmas, cause and effect, good and evil, and so forth—which dharmas must be guarded against and which must be cultivated in order to bring defilements to an end.

Next are explained the practices, or Dharma gateways of cultivation, by which they are brought to an end. The attainments are explained last so that practitioners may know what supreme results are reached through each practice.

The first six passages clarify the sphere, and these are further divided into three parts. The first two passages clarify the essence of the sphere. The first explains the extremely profound, wondrous, and wholly pure Dharma gateway, namely, revealing the true in contrast to the deluded; this is the sphere of suchness. The second sets forth the quiescent sphere belonging to the Dharma-nature of those at the stage of Equal Enlightenment; this is the sphere in which darkness is entirely removed and the luminous wisdom is revealed. Suchness is the nature, and right wisdom is its characteristic. Although one is spoken of before the other, this will be clearly explained below.

The next two passages clarify the dharmas of practice. The third is the Dharma gateway for eliminating evil. Through contemplating the true characteristic, evil is eliminated. The fourth is the pure and impartial wisdom-seal Dharma gateway. Through wisdom, one contemplates with penetrating and lucid insight.

The final two passages clarify attainments. The fifth is the Dharma gateway of the Dharma King’s anointing and treasury of wisdom, clarifying the attainment reached through cultivation. The sixth is the Tathagata’s vajra wisdom-seal Dharma, explaining how practice enables one to realize the essential nature of the attainment.

The next six passages clarify the dharmas of practice and are likewise divided into three parts. The first two clarify the true characteristic and the commencement of cultivation for severing and eliminating attachment to characteristics. The seventh is the Dharma gateway of contemplating the circular letter, free from conceptual elaboration and idle discourse; through contemplating signlessness, all discrimination is ended. The eighth is the Dharma gateway of impartial contemplation of the vast circle; through impartial observation, one awakens to the truth.

The next two passages clarify the power of contemplative insight by which cultivation severs attachment to characteristics. The ninth is the unsurpassed pure Dharma of offering, whereby one makes offerings through contemplative insight into the true Dharma. The tenth is the Dharma gateway of skillfully subduing the mind; through contemplative insight, hatred is eliminated.

The final two passages clarify two practices of cultivation. The eleventh is the impartial Dharma-nature and supreme nature, contemplating the true characteristic of all dharmas with respect to the universal equality of person and dharmas. The twelfth is the supreme treasury sustained by sentient beings: cultivating contemplation of person and dharmas together with the complete supporting conditions for goodness. By observing the six spheres described above, one cultivates the six practices.

The final two passages clarify the fruits of cultivation and realization. The thirteenth is the Dharma gateway that is ultimate, inexhaustible, and without end. Upon reaching the final two attainments, one deeply enters the single flavor—the supreme flavor of liberation. The fourteenth is the extremely profound and unsurpassed principle, through which the two attainments are reached; benefit for oneself and benefit for others are both perfected, one becomes master of the three realms, and, in accordance with the wishes of sentient beings, bestows the virtue of benefiting others.

In general, the first passage sets forth the extremely profound, wondrous, and pure Dharma gateway, ending delusion and revealing the true, thereby indicating the true characteristic of suchness. This is divided into three parts: the opening preface concerning the Dharma taught by the Buddha; next, the Buddha’s explanation of its profound and wondrous meaning and principle; and finally, the merit of the Buddha’s teaching of the Dharma. This completes the first introductory section.

“At that time” indicates the time when the Dharma was taught. The place was the celestial palace, where the entire assembly had gathered to listen; in accordance with their capacities, the Buddha taught the Dharma at every appropriate level so that the assembly might comprehend it. “Blessed One” refers to the one who taught the Dharma. Since the capacities of the bodhisattvas were not identical, he taught the Dharma appropriately to each level.

Dharmas are conditioned or unconditioned. The unconditioned is the extremely profound and wondrous Dharma-nature—suchness—which ordinary beings find difficult to fathom; therefore, it is said to be inscrutable. Since even those of the two vehicles find it difficult to comprehend, it is called subtle and wondrous.

The Profound Principle of Prajnaparamita is the wondrous principle, also called Dharma-nature or the principle of the Way. “Profound purport” means the intended direction and the ultimate destination. With this intent, the Buddha taught the Prajnaparamita Sutra so that practitioners might reach the profound and wondrous destination: the purport of contemplative insight and transcendent wisdom.

Intrinsically luminous is “pure,” and freedom from every defilement is “purity.” “Gateway” is a provisional designation for an entrance to the Way. Through this gateway, practitioners realize the principle and attain realization through contemplative insight. To understand the twofold emptiness, one must comprehend this principle of Prajnaparamita.

Only by cultivating in accordance with the Dharma of Prajnaparamita can one awaken to and enter the truth. Since no other word is adequate, the term “gateway” must be used. A gateway is precisely an entrance.

What kind of entrance is it? It is an entrance into the sphere of the bodhisattvas.

“Bodhisattva” has three meanings, as explained above. As for the meaning of a phrase: a phrase is a term used to distinguish combinations of sounds. A textual passage is not spoken of here, but rather a phrase, because if a phrase does not yet encompass the meaning in full, it cannot be called a textual passage. The meaning of a dharma is entirely distinct: its essence is not discussed, only its meaning. “Dharma” means that which is perfect and complete, not its essence. A phrase can clearly explain the intended meaning, showing that each teaching is complete in itself. Therefore, to indicate clarity is also to speak of completeness.

Its vast nature can illuminate and be illuminated, while the text comprises the Dharma. Those who seek enlightenment must arouse great compassion, first undertaking cultivation and only then aspiring to enlightenment. One who courageously arouses the aspiration for bodhi is called a bodhisattva. Now that the profound purport of the teaching has been made clear, the meaning of “bodhisattva” has thereby been elucidated. The principle of this elucidation is precisely the meaning of “bodhisattva” that has been discussed. If one practices in accordance with the teaching, one confirms this principle and is a bodhisattva. After cultivation has brought the Way to perfection and one becomes a Buddha, all designations are relinquished.

In brief, there are three stages of a bodhisattva: first, the initial arousal of the aspiration; second, the cultivation of right practice; and third, awakening to all dharmas. At all three stages, one must rely upon the Dharma and cultivate before one can penetrate this Dharma gateway.

What is the true meaning of “bodhisattva”? From this point onward, in two sections, the Buddha clearly explains the meaning of “bodhisattva.” Within them are three points: 1. the Buddha himself raises the question; 2. he answers the questions; and 3. he encourages cultivation. This is the first question to be resolved.

The meaning of complete purity of bliss is the meaning of a bodhisattva. What follows discusses its meaning in two parts: first, an explanation of the doctrine, and then the course of practice. According to ordinary reasoning, worldly people may understand the meaning somewhat differently.

Here, the clear meaning of “emptiness” is quiescence. If explained in accordance with the teaching, it is as follows: the doctrine comprises forty-one groups of terms. The analysis of the bodhisattva therein has two parts.

The first ten approaches clarify the results of cultivating pure causes, thereby revealing what is realized. The subsequent section on form, the skandhas, and quiescence has thirty-one gates; relying upon the intrinsic nature of all dharmas and the purity of cultivation, it further clarifies what bodhisattvas attain. Briefly, the ten approaches concerning the bodhisattva’s cultivation of pure causes express five meanings of the title.

The bodhisattva’s course of cultivation passes through five stages: general cultivation, cultivation of signlessness, cultivation of effortless practice, cultivation requiring strenuous effort, and cultivation that never regards itself as sufficient. General cultivation broadly means correcting one’s conduct and eliminating evil, diligently cultivating goodness, and making vows to liberate all sentient beings universally; or contemplating the body from head to foot—its blood vessels, sinews, and marrow—or contemplating the bones, and so forth.

Contemplative cultivation that relinquishes the ten signs within this differentiated dharma-dhatu is the cultivation of signlessness. Those who cultivate gradually must contemplate signlessness until their practice becomes thoroughly matured, serene, uninterrupted, and easefully present; this is the cultivation of effortless practice. Although no deliberate effort is applied, there are still superior and inferior levels of cultivation that must be surpassed through energetic practice.

Once one strives in cultivation without fear of failing to attain the goal, how could thoughts of joy and anxiety still arise? Cultivating in this way requires no deliberate effort and is unobstructed until liberation is attained, at which point joy and anxiety no longer remain. It should be clarified that when the bodhisattva’s transformation of consciousness becomes manifest, the bodhisattva must exert every possible effort.

Because of habituation to moral shame, moral dread, and resolute faith, the power of the noble path is attained and the two obstructions ⁽⁷⁾ are eliminated. This may also be divided into five stages of realization through cultivation, for the correct practice of the Ten Grounds must pass through these five stages. The following passages present the five stages of cultivation and realization; this should be understood.

First, conformity with purity means that discrimination has ceased and signlessness is manifest in practice, continuing until Buddhahood is attained in the future; this is the portion of purity. Because this portion leads to liberation, it is called “conformity.” As stated in the Buddha’s White Discourse Before the Wheel-Turning King, discrimination ceases and signlessness becomes manifest. By cultivating and attaining this portion conforming with purity, discrimination ceases, and one realizes the bliss of the Dharma, namely, uncontaminated wisdom.

If discrimination remains, complete purity cannot be attained, and one will certainly encounter the painful fruits of evil. When discrimination ceases, purity is attained, and one is certainly blissful and entirely free from suffering; even the sign of bliss itself no longer remains. Because there is no discrimination, one is supremely blissful and attains a pure rebirth.

This sentence may be clearly explained as follows: it is self-evident and is itself the meaning of a bodhisattva. Since the bodhisattva has already been fully explained, that explanation should be taken as the standard, and no further explanation is needed.

“Completely quiescent vision is purity. One who has attained purity is a bodhisattva; wondrous purity is a bodhisattva.” This passage has two meanings. Those in the five stages of cultivation and realization have relinquished all signs and attained the bliss of the Dharma.

Because their vision is pure, they are free from all signs. Most signs arise from views. Because bliss has been attained, the Buddha is exceedingly joyful.

Since the five kinds of views ⁽⁸⁾ have been completely severed without remainder by those from the Ten Grounds onward, it is said to be “completely quiescent.” Taking the dharma-dhatu as a manifold realm in which one may freely come and go, the bliss thereby attained is called the forest of bliss. Realization is attainment, just as outside a royal palace there is an imperial garden furnished with every kind of amusement.

The dharma-dhatu is likewise: when one penetrates everything completely, the mind is blissful.

“Purity that definitively severs craving is a bodhisattva; the transcendent purity of the dharma-dhatu is a bodhisattva; one adorned in purity with all virtues is a bodhisattva.” This passage has three parts. Craving arises from sensual desire and is therefore called craving. It is like a thirsty deer that runs in search of water, raising clouds of dust before finally seeing it; once it finds water, it greedily drinks its fill to compensate for having run here and there in search of it.

Sentient beings are likewise. Because of afflictions and craving, they regard what is impure as pure, and then give rise to covetous longing and pursuit; this is craving. This permeation arises either from preexisting attachment or from the activity of karma.

Greed is the source of the various afflictions. Here, an example may be given: before the Ground of Manifest Presence, greed still lies latent; upon reaching the Immovable Ground, it is entirely eliminated and is therefore said to be definitively severed. When the cause of greed ceases, the painful fruit does not arise; therefore, the dharma-dhatu becomes transcendently pure.

For example, when an infant is born, it has left behind the allotted segment and transformation [of birth and death]; only when the causes and fruits of samsara have ended is the supreme ripened fruit attained. Therefore, on the Ground of Manifest Presence the excellent marks are consequently transformed into the eight signs. On the Ten Grounds, the body is adorned with pure and excellent marks, all evil afflictions are extinguished, and the stage to be attained is approached; that is, moment after moment, the coarse impurities of the contaminated body are eliminated.

As long as one still relies upon this contaminated body, one continues to bear incurable diseases, such as cancer. The three kinds of suffering ⁽⁹⁾ relentlessly pursue one, bringing no peace. If, on the Ground of Manifest Presence, one hears the Prajnaparamita Sutra and cultivates signlessness, causing what is heard to penetrate the storehouse consciousness, then coarse afflictions are like grave illnesses cured by effective medicine.

It is stated in general that those on the Ten Grounds have completely severed the afflictions. When coarse afflictions are exhausted, craving ceases; when craving ceases, the vast dharma-dhatu is realized, evil thoughts no longer remain, and compassion begins to arise. This will be discussed more extensively in the following section.

Concerning the embryo, the Yogacara Treatise states that gestation proceeds through the following eight stages: 1/ coagulation like a clot of blood; 2/ thickening like milk, in the shape of cloud formations; 3/ taking shape as a soft lump of flesh in which the faculties have not yet formed; 4/ the bodily faculty becoming firm and capable of sensing touch; 5/ the bodily parts gradually growing with the passing days and months; 6/ the hair, body hair, and nails beginning to grow; 7/ the faculties such as the ears and eyes arising; 8/ the human form now becoming complete.

Owing to karma from a previous life, the condition of the mother, or adverse circumstances, the fetus’s form, hair, skin, or limbs may develop abnormally. Because the mother consumes excessive salty or oily substances, or because of karma, the fetus’s hair and body hair may be sparse. Because the mother consumes excessive hot foods, or because of karma, the infant may be born dark-skinned; likewise, exposure to excessive cold may make the skin pallid.

Consuming excessive pungent foods may make the infant’s body intensely red. Excessive sexual activity by the mother may cause the fetus to develop sores or lose its hair. If the mother runs or jumps excessively, falls, or remains hunched over, the infant may be born with deformities.

A female fetus nestles against the left side, with her back supported and embracing the mother’s abdomen. A male fetus nestles against the right side, with his abdomen supported and embracing the mother’s back. When the time for delivery arrives, the mother can no longer bear the weight—how immense are the pressure and pain!

When, through karma, the time has come to receive retribution and take birth, the karmic wind drives the fetus so that its head turns downward and its feet upward; the fetus grasps the placenta and emerges through the mother’s birth canal. At the very moment the infant is born, the umbilical cord separates beneath both armpits. When the baby enters the world, the mother’s entire body suffers pain beyond description!

Volume 589 of the Great Prajnaparamita Sutra states: the human body is composed of thirty-six impure substances: 1/ hair and body hair, 2/ nails, 3/ teeth, 4/ skin, 5/ blood, 6/ flesh, 7/ sinews, 8/ blood vessels, 9/ bones, 10/ marrow, 11/ heart, 12/ liver, 13/ lungs, 14/ kidneys, 15/ spleen, 16/ gall, 17/ cells, 18/ stomach, 19/ large intestine, 20/ small intestine, 21/ feces, 22/ urine, 23/ nasal mucus, 24/ saliva, 25/ spittle, 26/ tears, 27/ bodily grime, 28/ sweat, 29/ phlegm, 30/ pus, 31/ liquid fat, 32/ solid fat, 33/ brain, 34/ membranes, 35/ semen, 36/ vital breath.

As one grows up and comes into contact with the six sense objects, one takes up an occupation according to one's education or family circumstances and experiences various painful or pleasant conditions. According to the karma thus created, one also wanders through the five paths and afterward once again assumes a human body. By contrast, through the power of their vows, bodhisattvas take birth and enter their mothers' wombs; until they attain realization, they commit no evil karma.

They also prevent their mothers from becoming accustomed to or associating with evil deeds, and thus they themselves suffer no harm. Bodhisattvas do not cause their mothers to undergo suffering, and when they mature, they likewise commit none of the evils described above. They take birth solely through compassion and wisdom, and therefore differ from ordinary people.

Their bodies are transformed and are unlike ordinary bodies: they possess the thirty-two excellent marks and the eighty beautiful characteristics, appearing exceedingly majestic and adorned. Such bodies are attained through cultivating compassion and wisdom. The sutra states: a mind that has become completely pure is a bodhisattva; attaining the wondrous meaning of perfect purity is the meaning of bodhisattva.

This statement may be further explained in two senses: it should be clearly understood that the radiance of the great Dharma is immeasurable and not confined to physical form. It reaches throughout the dharmadhatu of the ten directions, extending bodily forms without measure or limit; therefore, it is aptly said to illuminate conduct and is called the radiance of Dharma. Having thoroughly penetrated the vast Dharma-nature is to awaken to truth.

Because this meaning is most fittingly understood with complete clarity, it is called the radiance of Dharma. Since these two aspects are free from defilement, purity is attained.

The Sutra states: bodily bliss and purity are the bodhisattva; skillful verbal bliss and purity are the bodhisattva; skillful mental bliss and purity are the bodhisattva. This is the true meaning of “bodhisattva.” Further explanation: the above three statements belong to the fifth section, concerning the complete perfection of the Dharma-body and the embracing of the supreme cause that follows. The Tenth Ground is called the Ground of Perfection, while the Buddha Ground completes the most excellent cause and is therefore called the supreme cause.

Here, “supreme cause” refers to the purification of the three kinds of karma. Foremost among them, the principal cause is purity of mind, while the two kinds of karma of body and speech assist in bringing bliss; in the distant future, the Dharma-body becomes perfectly pure. For the impurity of the three kinds of karma impels one to lose bliss in the present and makes it difficult to accomplish the Dharma-body in the future.

The above ten statements clearly show the pure fruit attained through a bodhisattva’s cultivation, thereby revealing what belongs to the bodhisattva. Whether purity or defilement, purity itself must be relinquished; for example, one who is skilled in cultivation attains purity. A bodhisattva’s cultivation does not depart from this meaning of purity.

Therefore, the preceding grounds are distinguished from the higher grounds and attainment, showing the beneficial power of being reborn into the fruit of the presently manifested ground. The Sutra states: the quiescence of the form skandha is the purity of the bodhisattva; the quiescence of the skandhas of feeling, perception, formations, and consciousness is the purity of the bodhisattva. The quiescence of the eye is the meaning of purity and is the purity of the bodhisattva; the quiescence of the ear, nose, tongue, body, and mind is the meaning of purity and is the purity of the bodhisattva.

The quiescence of form is the meaning of purity and is the purity of the bodhisattva; the quiescence of sound, odor, taste, touch, and dharmas is the meaning of purity and is the purity of the bodhisattva. The quiescence of the eye dhatu is the meaning of purity and is the purity of the bodhisattva. The quiescence of the ear, nose, tongue, body, and mind dhatus is the meaning of purity and is the purity of the bodhisattva.

The quiescence of the form dhatu is the meaning of purity and the meaning of bodhisattva; the quiescence of the sound, odor, taste, touch, and dharma dhatus is the meaning of purity and the meaning of the purity of the bodhisattva. The quiescence of the eye-consciousness dhatu is the meaning of purity and is the purity of the bodhisattva; the quiescence of the ear-, nose-, tongue-, body-, and mind-consciousness dhatus is the meaning of purity and is the purity of the bodhisattva.

From this point onward, the second section sets forth thirty-one approaches based on the quiescence of all dharmas as the meaning of purity, in order to reveal what the bodhisattva attains. This is divided into two parts. First, twenty-six approaches clarify that worldly and supramundane dharmas serve as the basis and, in accordance with their completely pure intrinsic nature, reveal what belongs to the bodhisattva.

Second, the wholesome and unwholesome are divided into five approaches comprising the two kinds of dharmas, defiled and pure, whose intrinsic nature is quiescent and pure in distinct ways, thereby revealing the true meaning of “bodhisattva.” The twenty-six approaches are divided into three. First, they elucidate how conventional worldly dharmas are originally quiescent and pure, in order to indicate what belongs to the bodhisattva.

Next, sixteen approaches reveal supramundane dharmas, which accord with the quiescence of intrinsic nature, in order to reveal what belongs to the bodhisattva. Finally, one approach sets forth worldly and supramundane dharmas together as the basis whose intrinsic nature is quiescent and pure, in order to reveal what belongs to the bodhisattva. The nine approaches are likewise divided into nine sections, each of which is further divided into three, thus forming three subsections.

Ordinary beings, through the nature of imagined attachment, cling to the five skandhas—form, feeling, and so forth—whose intrinsic nature is originally quiescent; that quiescence is purity. When the deluded mind alone ceases, its objects are empty, and the intrinsic nature of what depends upon the other faculties is also empty. The Sutra also says that form is like a mass of foam, compared to bubbles upon water; perception resembles a flash of lightning; and consciousness is like a plantain tree—all are illusory transformations.

Form resembles foam upon water, increasing and diminishing, swiftly or slowly, through the presence of water. At the thought of food or drink, saliva is secreted without contact with an object; this is unlike mud, which must be stirred before taking shape. Moreover, it is not a real accumulation, yet it appears almost as if gathered into a mass so that beings may perceive it clearly; hence foam upon water is used as the analogy.

Three things combine to produce it, and it remains only briefly; dharmas are likewise. There is water below, rain falling from above, and a strong wind blowing, whereupon the water produces foam. Dharmas arising through conditions are likewise produced when three things combine and all conditions are complete.

The five omnipresent mental factors, such as contact, cannot be fully described in brief; they appear swiftly and endure only briefly, like a flame. Their fluctuating nature is also so: they possess countless marks of decay and change, arising so that conditioned objects appear, while inversion causes objects of cognition to manifest. Thus, the various characteristics of male and female are distinguished.

The various forms are compared to a plantain tree to express the fragility and lack of solidity of things. Its leaves are broad and its trunk tall, yet it is fragile and easily broken. If someone takes a very sharp knife and cuts the plantain at its base, severing the root and cutting away the leaves, it can no longer grow, much less bear fruit.

A disciple of the Buddha uses the knife of wisdom to cut off the five kinds of grasping, fabrication, craving, self, and views. This is to cut them away at the root; to eliminate the view of self is to remove all branches and leaves. There remain only the various kinds of volition, formations, and so forth—how much less could there remain an inherent self, soft and hollow like a plantain tree?

Consciousness is also illusory, like an illusionist standing at a crossroads and producing false forms. The illusionist represents a person possessed of merit or demerit, without speaking of formations and consciousness. Standing at the crossroads symbolizes abiding in the four bases of consciousness.

The four illusory things—elephants, horses, beasts, people, and so forth—are seen by us, yet they are not real elephants or horses. Thus one should know that, according to merit, consciousness abides in the four bases of consciousness; although the characteristics of fabrication, feeling, self, and so forth are produced, there is no real self that can be apprehended. Because consciousness conceals its true nature within while outwardly displaying other appearances, it is like an illusionist’s performance.

One should know that the quiescence of the dependent nature is also like this. Since illusory dharmas have no intrinsic nature, they are called empty dharmas. The essence of the perfectly accomplished nature—the true principle—is neither empty nor nonempty.

Because it can be realized by relying on the two approaches to emptiness, it is called empty. Therefore, all three natures are called empty. The foregoing is Master Dharmapala’s explanation, as annotated by Master Bhavaviveka.

The world falsely clings to form and so forth as supreme; when one enters true form, all are empty. Because they are originally nonexistent, they are quiescent, like a second moon, which exists through delusion but in reality does not exist at all. Since the basis is already quiescent, all subsequent instances of quiescence should be understood according to this standard and correspond to both interpretations.

Only the dharmas are explained, not the principle, in order to illuminate the phrase “empty and quiescent.” To illuminate emptiness and quiescence is the meaning of the statement concerning the bodhisattva; accordingly, one may clearly understand the designation “bodhisattva.”

Dharmas gathered into aggregates are called skandhas; those that give rise are called ayatanas (bases). Because their natures, categories, lineages, and spheres differ, they are called dhatus. That which undergoes transformation is form; that which receives and experiences is feeling; that which forms representations is perception; that which constructs is formations; and that which discriminates is consciousness.

Among the mental factors ⁽¹²⁾, the two dharmas of feeling and perception assist the mind with particular force. In cultivating meditation in the formless realm, these two mental factors exercise the greatest influence. Non-Buddhist schools regard them as causes of birth and death, and therefore they are separately designated as skandhas.

The skandhas include only conditioned dharmas and do not include unconditioned dharmas. When one transcends birth and death, the faculty-bases do not perish. An object present before a faculty can give rise to consciousness.

Therefore, faculties and objects bear the distinct designation of ayatanas. The arising consciousness is not included among the ayatanas, whereas they extend to unconditioned dharmas, because objects give rise to consciousness. Each of the six faculties has its own distinct object and therefore differs from the others.

The six objects, serving respectively as objects of the faculties, differ from one another and thus bear separate names. The six faculties and six objects are the twelve ayatanas; together with the six consciousnesses, they constitute the eighteen dhatus. These also extend to unconditioned dharmas.

To break attachments and eliminate the afflictions of sentient beings—whose faculties differ as superior, inferior, and intermediate—they are distinguished into these three divisions. All three divisions include both contaminated and uncontaminated dharmas. The remaining distinctions are explained clearly in the treatises.

The sutra says: “The serene purity of eye-contact is the meaning of bodhisattva. The serene purity of the feelings produced in dependence upon eye-contact is the meaning of bodhisattva. The serene purity of the feelings produced in dependence upon contact through the ear, nose, tongue, body, and mind is the meaning of bodhisattva.” This section contains two meanings.

Within the category of mental factors, the two foremost ones are used to distinguish three stages or five stages. When the faculties arise and approach their objects, they can give rise to mental factors, of which contact is the most powerful. Contact means conjunction: the approach to and touching of an object, causing the mind and mental factors to come into contact with their object.

Contact arises through the conjunction of three things—the faculty, object, and consciousness. This threefold conjunction is called the “threefold harmony” in the sutras and treatises. Changes in the faculties lead to contact, and through contact objects are known; hence it is called eye-contact, and likewise ear-contact, nose-contact, and so forth, through mind-contact.

Through the discrimination of contact, the threefold conjunction gives rise to contact as the first among the mental factors. Feeling may likewise be compared to contact; it is one of the three among the five specific-object mental factors ⁽¹³⁾ that approach in accordance with their objects. Therefore, only the six kinds of contact are cited as conditions giving rise to the six feelings, without enumerating everything in full.

These two dharmas are also called links of existence and maturation ⁽¹⁴⁾, and thus resemble the other skandhas. To speak of serenity and emptiness also refers to what is possessed—that is, the meaning possessed by a bodhisattva—without mentioning the other mental factors.

The sutra says that the serene purity of the objective realm is the meaning of bodhisattva. It continues: the serene purity of the dhatus of fire, water, wind, space, and consciousness is the meaning of bodhisattva. This single teaching encompasses the six constituent elements of sentient beings.

To know that the four great elements are originally empty is to know the form of the space-dhatu within the body. Consciousness comprises the eight consciousnesses. Here only three fundamental categories are set forth.

Since form is the supporting basis, only the four great elements are mentioned. Activity relies upon speech and belongs to the space-dhatu; because the inner body lacks the form of this space, it is unmoving. Mental factors serve as the supporting basis of consciousness.

Because the treatise discusses only the fundamental division, it is limited to the six faculties, which gather the images found within the body composed of the four great elements. Consciousness can discriminate, come and go, move, and perform actions, yet in serenity it neither increases nor decreases. The sutra says: “The truly serene purity of suffering is the meaning of bodhisattva.

The truths of its origin, cessation, and the path likewise bear the meaning of serene purity; this is the meaning of bodhisattva.” There is only this single Dharma of the Four Truths, but because the adherents of the two vehicles ⁽¹⁵⁾ maintain distinctions regarding it, it is called conventional. Suffering means oppression, confinement, instability, and the absence of ease and happiness. All contaminated dharmas are thus.

Sentient beings and the container world in which they dwell are suffering; the afflictions and karma are suffering. The manifestations of suffering are classified into three or eight kinds. The three sufferings are the suffering of suffering, the suffering of formations, and the suffering of change.

The eight sufferings are the suffering of birth, the suffering of old age, the suffering of illness, the suffering of death, the suffering of encountering those one hates, the suffering of separation from those one loves, the suffering of not obtaining what one seeks, and the suffering of the separation or vigorous activity of the five skandhas. The suffering of birth is of two kinds: first, external sufferings caused by the oppressive circumstances; second, the remaining sufferings mentioned above.

While dwelling in the mother’s womb, one must endure confinement and oppression amid every impurity, suffering beyond measure. At the very moment of emerging from the womb, one also undergoes all manner of extreme ordeals that cause the body immense pain. Because there is birth, there are old age, illness, and death, and thus all sufferings continually pursue one.

The suffering of old age is the deterioration, alteration, and so forth of the body. The suffering of illness is the greatest suffering, terrifying and transforming both body and mind, and so forth. The suffering of death occurs when the life span comes to an end and one no longer remains in the world, and so forth.

Apart from these four sufferings, one should know that each of the other sufferings has its own particular anguish, as people have spoken of from ancient times until the present. “Truth” means certainty and reality. Certainly no one can escape suffering, nor can it be otherwise; therefore it is said to be certain and real.

Ordinary beings do not know this beforehand, but noble ones clearly understand the nature of suffering. Because noble ones are true and genuine, it is called a Noble Truth. Origin means cause: the afflictions and karma accumulate and give rise to suffering.

Suffering encompasses all contaminated dharmas; when its origin ceases, the fruit of suffering ceases. Cessation is analytic cessation, namely nirvana, which has four characteristics or kinds. The path is the Noble Path, the way of liberation; it is noble practice, uncontaminated yet conditioned.

The first two dharmas—suffering and origin—are contaminated; the latter two—cessation and the path—are uncontaminated. These four wondrous principles are the single essence of suchness. They are divided into four categories because their bases differ, yet their nature is originally pure.

The sutra says: “The serene purity of causes and conditions is the meaning of bodhisattva; this includes the immediately antecedent condition ⁽¹⁶⁾, the condition of the object ⁽¹⁷⁾, and the predominant condition ⁽¹⁸⁾. Their serene purity is the meaning of bodhisattva.” A proximate entity that gives rise to dharmas is a cause; when that cause functions as a condition, it is called a causal condition. “Condition” is closely connected with the four conditions in general.

Except for the fruit of Buddhahood, causes are established on the seeds perfumed by the apprehending and image aspects of the seven consciousnesses, and these serve as causal conditions. Seeds of the same kind that arise together or give rise to present manifestations are all called causal conditions; each is a proximate entity that itself produces its fruit. The immediately antecedent condition pertains individually to the mind and its mental factors.

When the preceding looks toward the subsequent, it is an immediately antecedent condition, and so forth. It has two meanings. First, it means similarity of designation.

For example, among the preceding mental factors there is an instance of feeling, and subsequently there is another instance of feeling; because their essences are alike, they are called similar. Second, equality of force is called equality of kind. Thus, one dharma thought of previously becomes the immediately antecedent condition for a subsequent dharma.

Everything thought of previously can be compared with the single subsequent dharma as its immediately antecedent condition; therefore it is called the equal and immediately antecedent condition. It opens the way: first there is the cognition of the eye, which subsequently joins the eye-centered assemblage as its immediately antecedent condition. It does not arise simultaneously with the ear, nose, and so forth, and the number arising differs.

The condition of the object is an objectively existent dharma that serves as a condition for the arising of mind. The mind bears various characteristics upon it, while the object is that which is apprehended; thus it possesses the two distinct meanings of apprehender and apprehended. A predominant condition possesses firm potency and, through that potency, causes the mind to arise.

The entities constituting the immediately antecedent condition are the mind and mental factors, whereas the condition of the object extends to all dharmas. These two conditions depend upon the mind and mental factors to produce their results. The entity constituting a causal condition extends to all conditioned dharmas, and its results do likewise; the entity constituting a predominant condition and its results also extend to all dharmas.

“Ignorance is quiescent and pure—this is the meaning of bodhisattva; likewise, formations, consciousness, name-and-form, the six entrances, contact, feeling, craving, grasping, becoming, birth, and aging-and-death are also quiescent and pure ...”—this is the meaning of bodhisattva. These twelve links of dependent origination begin with ignorance, whose essence is delusion, whereby there arise defilement and karma (deluded karma).

Formations generally comprise the three kinds of karma: non-meritorious karma, karma that is neither non-meritorious nor meritorious, and immovable karma. Both aspects lead to seeds and their present activity. Consciousness is the fundamental consciousness; name-and-form encompasses the five skandhas; the six entrances (ayatanas) concern the six faculties; contact and feeling differ in nature, each taking its own substance as its essence.

Consciousness is divided into five kinds of seeds. Craving specifically takes desirous attachment as its essence; grasping generally comprises the afflictions as its nature. Both contain the seeds present in the current life.

Becoming combines six links as its essence, and thus the two links of craving and grasping are inseparable. The preceding formations and so forth, together with the following six links, lead to the present result. After becoming comes birth; hence it is called “becoming,” although becoming itself is precisely the seed.

From becoming until the entity of becoming has not yet undergone transformation into the possessed five skandhas is called birth. From transformation until the cessation of what belongs to the five skandhas is called aging-and-death. Because ignorance creates wholesome or unwholesome karma, which is stored in the fundamental consciousness (storehouse consciousness) together with the other consciousnesses upon which the five kinds of sensory contact depend, craving and grasping are inseparable.

The preceding six links must lead to the result of birth, and this is precisely what is called becoming. The appearance of the characteristics that arise is birth; transformation culminating in cessation is death. The essence of the twelve links is contaminated, as the Consciousness-Only teachings clearly explain the characteristics of each link.

The sutra explains: “The perfection of generosity is quiescent and pure—this is the meaning of bodhisattva; the perfection of moral discipline, patience, diligence, meditative concentration, and wisdom (prajnaparamita) is quiescent and pure—this is the meaning of bodhisattva.” From this point onward, the second section contains sixteen approaches explaining that the intrinsic nature of the conditioned objects is originally quiescent, thereby revealing what is possessed by a bodhisattva.

These are divided into three: first, six approaches clarifying practices; second, two approaches clarifying stages; and third, eight approaches clarifying virtues. The section on practices is further divided into three: 1/ a general discussion of the practice of the six perfections; 2/ the practice of contemplating principle; and 3/ distinct practices of cultivation. Here, the first—generosity—is discussed.

It is of three kinds: the giving of material wealth, the giving of Dharma, and the giving of fearlessness. It is accomplished through the mind free from greed and the two kinds of karma it engenders. Moral discipline has three forms: the discipline of restraining conduct ⁽¹⁹⁾, the discipline of gathering wholesome dharmas ⁽²⁰⁾, and the discipline of benefiting sentient beings ⁽²¹⁾.

When receiving the bodhisattva precepts, one accepts them through the three kinds of karma. Forbearance, or patience, is of three kinds: 1/ peacefully enduring suffering; 2/ patiently bearing hostility and harm; and 3/ thoroughly examining all dharmas. Here, in their respective order, freedom from anger, diligence, and wisdom engender the three kinds of wholesome karma.

Diligence is of three kinds: 1/ armor-like diligence; 2/ diligence in gathering wholesome qualities; and 3/ diligence in bringing benefit and happiness. Of these three kinds, diligent effort and the three kinds of karma it engenders are taken as their essence. Meditative concentration is of three kinds: 1/ abiding; 2/ inducing and developing; and 3/ accomplishing tasks.

In these three approaches, only samadhi is taken as their nature. Wisdom is of three kinds: 1/ preparatory practice; 2/ direct wisdom; and 3/ subsequent wisdom. These three take discernment of dharmas as their nature.

As stated above, this refers only to their intrinsic nature. In addition, each of their associated connections and bonds takes virtuous practice as its nature. Why does cultivating the six perfections lead to awakening?

It is because they are guided by seven supreme qualities: 1/ abiding in bodhisattva practice; 2/ relying upon the mind of great bodhi; 3/ the aspiration to have compassion for sentient beings; 4/ fully accomplishing all practices; 5/ skillfully gathering and liberating through signlessness; 6/ making the supreme dedication toward bodhi; and 7/ supreme purity, which is freedom from the defilements of the two obstructions.

Fully possessing these seven supreme qualities is to attain liberation. Conversely, without accomplishing them, one cannot reach the other shore. Thus generosity and the others comprise four alternatives: 1/ generosity that is not a perfection, because it does not fully possess the seven supreme qualities; 2/ perfection in which there is no giver, gift, or recipient, and which therefore fully possesses the seven supreme qualities; 3/ generosity practiced by means of the perfection, in which one personally performs the practice of giving while fully possessing the seven qualities described above; and 4/ neither generosity nor perfection, in which one does not perform the practice of giving and, upon seeing others give, does not rejoice.

The cultivation of these six perfections has five forms: 1/ cultivation through sustaining support; 2/ cultivation through intentional reflection; 3/ cultivation based upon joyful aspiration; 4/ cultivation according to skillful means; and 5/ cultivation in sovereign ease. First, cultivation through sustaining support has four forms: 1/ relying upon causes—that is, relying upon the power of the lineage to cultivate right practice; 2/ relying upon the maturation of results—that is, cultivating right practice with an excellent body; 3/ relying upon vows to cultivate right practice; and 4/ relying upon discernment to cultivate right practice.

Second, intentional reflection also has four forms: 1/ relying upon an understanding that transcends all dualities, as taught in the sutras, to increase the power of faith and understanding; 2/ relying upon loving affection that transcends the perception of merit to arouse a profound mind; 3/ rejoicing in sentient beings’ practice of the six perfections; and 4/ relying upon the aspiration to cultivate, making a vow that oneself and others will practice the six perfections in future lives.

Third, cultivation based upon joyful aspiration has six forms: 1/ an undimmed aspiration toward cultivation. For example, in a single instant a bodhisattva gives the seven treasures throughout the trichiliocosm to sentient beings and likewise gives innumerable bodies and lives. Giving innumerable bodies and lives in this way over many kalpas to the sentient beings of one realm or many realms is entirely for the purpose of fulfilling the bodhisattva’s practices and vows and swiftly realizing unsurpassed bodhi.

Only then is this called ultimate generosity with an unobstructed aspiration. 2/ The joyful desire to practice generosity universally: bodhisattvas practice continuously, without a single instant of interruption, regression, or withdrawal, until they attain unsurpassed bodhi. 3/ A joyful aspiration: when giving in this way, bodhisattvas generate great joy toward those who come to ask. Although recipients of gifts are joyful, their joy does not equal the bodhisattvas’ joy in giving. 4/ Joyful gratitude: when bodhisattvas practice generosity, they regard recipients as they would themselves and consider them a source of great kindness, without perceiving themselves as bestowing kindness upon others.

Because recipients help them accomplish the path to unsurpassed bodhi, this is called gratitude. 5/ An undefiled joyful mind: bodhisattvas perform meritorious deeds for innumerable sentient beings without seeking future repayment; therefore, this is called the undefiled joyful aspiration to give. 6/ A perfect joyful aspiration: bodhisattvas universally cultivate generosity for the sake of sentient beings, not for themselves, and thereby obtain excellent results.

They further dedicate this merit so that all sentient beings may attain the path of unsurpassed bodhi; therefore, it is called the joyful aspiration to give. The other five perfections are likewise explained extensively. Fourth, cultivation according to skillful means: through non-discriminating wisdom, one contemplates that the three spheres—the giver, the recipient, and the gift—are all pure, thereby swiftly accomplishing the fruit of the path.

Fifth, cultivation in sovereign ease has three forms: 1/ sovereignty of body, namely the intrinsic body of enjoyment; 2/ sovereignty of practice, namely manifesting transformation bodies that fly and displaying the various kinds of sentient beings and methods of cultivation; and 3/ sovereignty of exposition, namely explaining without obstruction each of the distinct aspects of the six perfections.

The quiescent purity of suchness is the meaning of bodhisattva. The dharmadhatu and Dharma-nature are both free from falsity, unchanging, equal in nature, and unborn in nature. The fixed order of Dharma, the abiding of Dharma, and ultimate reality pervade the realm of empty space; they are inconceivable, quiescent, and pure—this is the meaning of bodhisattva.

The second section, contemplation of principle and its application in practice, corresponds to the twenty kinds of emptiness discussed above. Since emptiness itself is quiescence, and the terms have the same meaning, it is not established separately and therefore is not set forth. Although the essence of suchness is quiescent, it has distinct aspects and so is separately established.

Within suchness there are eight names, all referring collectively to the one essential nature of suchness. “True” indicates reality and reveals freedom from falsity; “such” indicates constancy and reveals the unchanging nature. Thus it bears the meaning of being ever such and immutable: concealing delusion and revealing constancy is called suchness.

The dharmadhatu is the supporting characteristic of the wondrous meaning of the Three Vehicles. Dharma-nature is the true essence of all phenomena. The nature free from falsity, far removed from all deluded and inverted conceptions, is the true nature.

The unchanging nature remains unaltered at all times. The nature of equality pervades all phenomena. As for the unborn nature, birth means putting forth branches and twigs, as fruit trees produce food, and so forth.

Such birth occurs through false, contaminated phenomena; therefore, freedom from birth is the steadfast nature. Furthermore, birth means arising and ceasing; to be free from the essence of arising and ceasing is to realize the unborn nature. Only when one is no longer bound by inversion does one truly reach ultimate reality at its final limit, passing beyond selflessness and freedom from seeking.

Here, only eight are mentioned in summary. The first comprises twelve names, while the Abhidharma has another six names. The essence of all phenomena is one, but their names differ in myriad ways; because distinctions are established in the Abhidharma, they become many categories.

The four dhyanas: “Their quiescent and pure meaning is the meaning of bodhisattva. The four immeasurable minds and the four formless attainments, quiescent and pure, are the meaning of bodhisattva.” From here onward is the third section, the distinct practices of cultivation, comprising four parts: 1. the dhyanas and the formless realm; 2. the factors of enlightenment; 3. the gates of liberation; and 4. analysis of the antidotes.

Explanation of the first part: when the purified mind is one-pointedly concentrated upon a single object, concentration gives rise to merit and wisdom of surpassing excellence. One then reaches a state of concentration far removed from evil and unwholesome qualities, called detachment from sensual desire, the state in which joy and bliss born of seclusion arise, or the first dhyana. 2. By becoming free from applied thought, sustained thought, and joy, one reaches the second dhyana. 3.

By becoming entirely free from joy and bliss, one reaches the third state of concentration. 4. By becoming completely free from applied thought, sustained thought, joy, and bliss, one reaches the concentration of pure equanimity and mindfulness. Here the names first dhyana, second dhyana, third dhyana, and fourth dhyana are mentioned only in general; there are no other names.

They pertain only to the form realm and include both contaminated and uncontaminated phenomena. The four immeasurable minds are loving-kindness, compassion, sympathetic joy, and equanimity, associated with a joyful mind. Loving-kindness bestows happiness, and its nature is non-anger.

Compassion eradicates the root of suffering, and its nature is non-delusion and non-harming. Sympathetic joy bestows happiness, and its essential nature does not oppose wholesome roots. Equanimity benefits others while remaining unattached even to wholesome deeds.

These four minds are included among both contaminated and uncontaminated phenomena and are fully present throughout the four dhyana realms; therefore, they are called the immeasurable minds. The four formless attainments are the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothingness, and the sphere of neither perception nor non-perception. They include both contaminated and uncontaminated states and are fully present in all Three Vehicles.

“The four foundations of mindfulness, quiescent and pure, are the meaning of bodhisattva. The four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of enlightenment, and Noble Eightfold Path, quiescent and pure, are the meaning of bodhisattva.” This is the second part: the practices of enlightenment. The four foundations of mindfulness are body, feeling, mind, and phenomena, with wisdom as their nature.

When wisdom, together with mindfulness, abides upon these four objects, they are called the foundations of mindfulness. The four right abandonments are: 1. abandonment through restraint—that is, wishing swiftly to extinguish evils that have already arisen; 2. abandonment through abandoning—that is, wishing to prevent evils not yet arisen from arising; 3. abandonment through cultivation—causing wholesome qualities not yet arisen to arise swiftly; and 4. abandonment through protection—causing wholesome qualities already arisen to remain and increase.

These four mental intentions have diligence as their essence and gradually give rise to wisdom so that one may discipline oneself; therefore, they are called the right abandonments. The four bases of spiritual power are aspiration, diligence, mind, and investigation; through these four qualities, concentration is attained. The four bases of spiritual power have concentration as their essence.

Because the wondrous exercise of sovereign power is attained through concentration, they are called the bases of spiritual power. The five faculties are the faculty of faith, the faculty of diligence, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom. Because they take the lead in supramundane phenomena, they are called faculties, or roots.

The five powers are the power of faith, the power of diligence, the power of mindfulness, the power of concentration, and the power of wisdom. Because they are most profound with respect to supramundane phenomena, and because faith possesses enduring strength, they are called powers. Maras, non-Buddhist practitioners, shramanas, and others cannot equal them.

These five qualities differ in essence according to their respective names. The seven factors of enlightenment are investigation of phenomena, diligence, joy, tranquility, mindfulness, concentration, and equanimity. These seven uncontaminated qualities must be cultivated and are obtained only upon attaining the path of seeing.

Enlightenment means discerning phenomena, while “factor” means a constituent part. Knowing how to discern phenomena is enlightenment and is also called a factor of enlightenment. As for the other qualities, it is unnecessary to know their names and essences.

Because these seven qualities can examine phenomena, the name is applied by analogy. “By analogy” means that it extends universally to all. The Noble Eightfold Path consists of right view, right intention, right speech, right effort, right action, right livelihood, right mindfulness, and right concentration.

The three factors of right speech, right action, and right livelihood are attained through observance of moral discipline; the other factors are perfected through cultivation. Noble trainees cultivate these eight qualities and thereby accomplish the path of liberation. Only when the afflictions have been completely eliminated is ultimate liberation attained; therefore, these eight qualities are called the Noble Path.

Together, these thirty-seven aids to enlightenment have eleven qualities as their essential nature: 1. wisdom in the four foundations of mindfulness, the faculty and power of wisdom, investigation of phenomena, and right view; 2. diligence in the four right efforts, the faculty and power of diligence, the factor of enlightenment of diligence, and right effort; 3. concentration in the four bases of spiritual power, the faculty and power of concentration, the factor of enlightenment of concentration, and right concentration; 4. faith in the five faculties and five powers; 5. mindfulness in the faculties, powers, factors of enlightenment, and right mindfulness; 6. aspiration in the four bases of spiritual power; 7. joy and feeling in the seven factors of enlightenment;

8. tranquility as one of the seven factors of enlightenment; 9. equanimity among the seven factors of enlightenment; 10. applied thought, which is right intention but in its actual essence is wisdom; and 11. form, referring to the unexpressed precepts within right speech, right action, and right livelihood.

Detailed explanations of these eleven qualities are given separately.

The gate of liberation through emptiness—its quiescent and pure meaning is the meaning of bodhisattva. The gates of liberation through emptiness, signlessness, and wishlessness—their quiescent and pure meaning is the meaning of bodhisattva. Specifically, the gates of liberation comprise contemplation of emptiness and selflessness; contemplation of the characteristics of cessation and separation constitutes signlessness.

Contemplating suffering, its origin, and the path, and giving rise to no aspiration toward conditioned phenomena, constitutes wishlessness. Because one realizes truth exactly as it is through these three gates of liberation, they are called gates. Their essence is uncontaminated Dharma through which the fruit of liberation is realized; hence they are called gates of liberation.

If one speaks only of emptiness, signlessness, and wishlessness, they encompass the three kinds of wisdom. Concentration and distraction together include both contaminated and uncontaminated phenomena. Samadhi refers specifically to cultivated wisdom; as concentration alone, without distraction, it includes both contaminated and uncontaminated phenomena.

A gate of liberation also refers only to cultivated wisdom; only concentration free from distraction does not include contaminated phenomena. These three kinds of wisdom may be taken collectively or separately, as is explained clearly elsewhere. Furthermore, emptiness is taught to eliminate attachment to views, wishlessness to become free from craving, and signlessness to become free from ignorance.

The eight gateways of liberation, endowed with the meaning of serene purity, are the meaning of a bodhisattva. The eight spheres of mastery, the eight successive realms of meditative concentration, and the ten totalities, in their meaning of serene purity, are the meaning of a bodhisattva. Distinguished according to their sequence and their counteractive practices, the eight gateways of liberation are: 1/ while possessing form, one contemplates forms; 2/ while formless within, one contemplates external forms; 3/ the pure liberation, realized personally; 4/ the sphere of infinite space; 5/ the sphere of infinite consciousness; 6/ the sphere of nothingness; 7/ the sphere of neither perception nor non-perception; 8/ the liberation of cessation.

Because the noble ones accord with the uncontaminated Dharma and have forever abandoned all obstructions, they attain liberation. The ten spheres of mastery are: 1/ possessing form within, one contemplates many external forms, whether beautiful or ugly, inferior or superior. Regarding superior forms, one knows them as superior and sees their true characteristics as they really are; 2/ possessing form, one uses inward contemplation to contemplate many external forms; what follows should be understood in accordance with what was stated above; 3/ being formless within, one contemplates few external forms; 4/ being formless within, one contemplates many external forms;

5/ being formless within, one contemplates external forms: blue forms appearing blue, or blue forms appearing with a radiant blue color; 6/ being formless within, one contemplates external forms of yellow color; 7/ being formless within, one contemplates external red forms; 8/ being formless within, one contemplates external white forms.

Surpassing all objects of cognition is called a sphere of mastery; 9/ successive concentrations, namely the four dhyana contemplations, the four formless attainments, and the concentration of cessation, which have coarse and subtle, gradual and sequential, higher and lower aspects; 10/ pervasive totalities, such as earth, water, fire, wind, blue, yellow, red, white, space, consciousness, and the sphere of infinity. Contemplating the entirety of their vast extent is called a totality.

Their essential nature increases and decreases, giving rise to innumerable meanings, as separately explained elsewhere.

The Ground of Extreme Joy, in its meaning of serene purity, is the meaning of a bodhisattva. The Ground Free from Defilement, the Luminous Ground, the Ground of Blazing Wisdom, the Ground Most Difficult to Conquer, the Ground of Manifest Presence, the Far-Traveling Ground, the Immovable Ground, the Ground of the Dharma Cloud, and the Ground of Excellent Wisdom, in their serene purity, are the meaning of a bodhisattva. From here, the second section elucidates the stages of fruition.

It has two parts: 1/ first, the stages of fruition of the Mahayana; 2/ afterward, the stages of fruition of the Three Vehicles. This passage explains the former, setting forth only the causes of bodhisattvas on the ten grounds. 1/ The Ground of Extreme Joy: upon first realizing the twofold emptiness and attaining noble practice, one brings happiness to oneself and others, and all attain great joy; 2/ the Ground Free from Defilement: one perfects the pure precepts and remains far removed from subtle afflictions and transgressions; 3/ the Luminous Ground: one accomplishes the Dharma of great concentration and dharani, giving rise to radiant, lucid wisdom; 4/ the Ground of Blazing Wisdom: one abides in the supreme path of bodhi, burns away the afflictions, and increases in wisdom;

5/ the Ground Most Difficult to Conquer: the two aspects of wisdom, ultimate and conventional, mutually unite and correspond with each other; 6/ the Ground of Manifest Presence: abiding in the Dharma and dependent origination lead to nonconceptual wisdom, and prajna wisdom becomes manifest; 7/ the Far-Traveling Ground: one reaches the abiding in signlessness and effortlessness, transcending the mundane world and the Two Vehicles; 8/ the Immovable Ground: because of nonconceptual wisdom, even while continuously engaging in worldly affairs, afflictions do not arise; 9/ the Ground of Excellent Wisdom: having perfectly completed the four unobstructed wisdoms and eloquences ⁽²²⁾, one is able skillfully to expound the Dharma throughout the ten directions;

10/ the Ground of the Dharma Cloud: wisdom envelops all like water, and the waters of merit bear away all coarseness and impurity, bringing the Dharma body to perfection.

Upon reaching this tenth ground, the merits of conditioned and unconditioned dharmas constitute its essential nature; relying upon its supreme sustaining support, wholesome dharmas arise and flourish. This pertains only to this ground.

The Ground of Pure Contemplation, in its meaning of serene purity, is the meaning of a bodhisattva. The Ground of Lineage, the Eighth Ground, the Ground Endowed with Vision, the Ground of Diminishment, the Ground Free from Desire, the Ground of What Has Been Accomplished, the Ground of Individual Awakening, the Bodhisattva Ground, and the Buddha Ground all contain the meaning of serene purity and are the meaning of a bodhisattva.

This second section explains clearly the stages of fruition of the Three Vehicles. The first two grounds are divided into two explanations: 1/ the Ground of Pure Contemplation: one abides in the stage of the aids to liberation and in the three wholesome roots preceding it. The Ground of Lineage is the foremost dharma found only in the world, so called in a world such as the Saha world.

It may be called the Ground of Lineage, and it may also be called the Ground of Regression; 2/ another explanation states that the Ground of Pure Contemplation is only the stage of liberation and does not yet involve thorough contemplation. Since the lineage is not yet fixed, one must purely cultivate the contemplative mind and carefully contemplate the body; this is pure contemplation. The Ground of Lineage is included among the four wholesome roots.

At the stage of warmth, the lineage first becomes fixed and can no longer change. The Eighth Ground advances toward the fruit of stream-entry; from the direction toward arhatship, it proceeds to the aforementioned fifteen moments of mind on the path of seeing. The practitioner who attains the Ground of Seeing attains the fruit of stream-entry; this stage of fruition comprises all sixteen moments of mind.

The Ground of Diminishment is the stage of once-returning (Sakrdagamin), in which six of the nine grades of delusion in the desire realm have been eliminated. The Ground Free from Desire is also called the stage of non-returning (Anagamin, one who will no longer be reborn in the human realm), in which one has definitively abandoned the delusions of the desire realm. The Ground of What Has Been Accomplished is the fruit of arhatship; the co-emergent view of self ⁽²³⁾ has been completely eliminated, and what had to be done has been done.

The meanings of the remaining three grounds are explained according to their names. The preceding discussion of the One Vehicle collectively included two aspects—strengths and shortcomings—while separately establishing ten distinct grounds.

“The meaning of all dharani gateways—seals and spells—being pure and quiescent is the meaning of a bodhisattva. The meaning of all samadhi concentrations being pure and quiescent is the meaning of a bodhisattva.” From here onward, the third section elucidates the virtues attained through practice. There are eight such virtues, indispensable prerequisites of the spiritual life: 1/ gateways of complete retention, and 2/ gateways of meditative equipoise, both of which were mentioned in the preceding preface to the sutra.

The virtues of a bodhisattva have also already been explained clearly. These two virtues come first and give rise to the others. The sutra explains: The purity of the five eyes is the meaning of a bodhisattva.

The purity of the six superknowledges is the meaning of a bodhisattva. This is the second section, concerning the virtues of observation and transformation. The five eyes are: 1/ the physical eye, 2/ the divine eye, 3/ the wisdom eye, 4/ the Dharma eye, and 5/ the Buddha eye.

From the third through the fifth, they clearly illuminate and guide practitioners so that they may reach the proper goal. The six superknowledges are: 1/ the divine eye, 2/ the divine ear, 3/ knowledge of others’ minds, 4/ supernatural powers, 5/ knowledge of past lives, and 6/ knowledge of the exhaustion of the outflows. Unhindered freedom in coming and going is called “supernatural”; encountering no obstruction in any matter is called “knowledge.” These two subjects are explained extensively in the scriptures.

They are clearly explained, for example, in Fascicles 14, 54, and 69 of the Yogacarabhumi Treatise. The sutra explains: The purity and quiescence of the Tathagata’s ten powers is the meaning of a bodhisattva. The purity and quiescence of the four fearlessnesses, the four unobstructed knowledges, the four immeasurable minds—great loving-kindness, great compassion, great sympathetic joy, and great equanimity—and the eighteen unique qualities is the meaning of a bodhisattva.

This third section speaks of the Buddha’s unique virtues in subjugating obstacles. The Buddha’s ten powers are: 1/ the power of wisdom that knows what is possible and what is impossible, 2/ knowledge of the particular results of various karmic actions, 3/ clear knowledge of meditative concentrations and liberations, 4/ knowledge of the superior and inferior faculties of beings, 5/ clear knowledge of every kind of disposition, 6/ knowledge of all realms, 7/ unhindered freedom to go everywhere, 8/ effortless knowledge of former lives, 9/ the power to know births and deaths, and 10/ the power of wisdom that knows the complete exhaustion of all outflows without remainder.

Taking the meritorious virtue of benefiting beings as the ultimate aim, these powers continuously subdue demonic obstacles. In general, their nature is the faculty of faith among the five faculties. Because they constitute great and majestic courage, they are called powers.

What are the four fearlessnesses? They are four kinds of freedom from fear and trepidation: 1/ fearlessness in having attained perfect enlightenment, 2/ fearlessness in having completely extinguished all outflows and afflictions, 3/ fearlessness in declaring the obstructions, and 4/ fearlessness in declaring the path of deliverance from all suffering. Amid a great assembly, the Buddha’s voice resounds like a lion’s roar, and neither ascetics, nor demonic hosts, nor brahmins can harm him; therefore these are called fearlessnesses.

What are the four unobstructed understandings? They are four forms of wisdom that penetrate without obstruction: 1/ unobstructed understanding of the Dharma, 2/ unobstructed understanding of meaning, 3/ unobstructed command of language, and 4/ unobstructed eloquence. Penetrating everything is unobstructed understanding.

The four immeasurable minds—great loving-kindness, great compassion, great sympathetic joy, and great equanimity—pervade the three realms and extend throughout the four kinds of sentient beings, deeply and extensively permeating them; hence they are called “great.” The mental modes of loving-kindness, compassion, and the others have been clearly explained above. In the restricted sense, the four immeasurable minds exist in the desire realm and the form realm and are shared by all three vehicles.

When contemplated in terms of both conventional and ultimate reality, only the Buddha fully possesses these four minds throughout the three realms; this is also so when they are contemplated solely in terms of ultimate reality. The eighteen unique qualities are: 1/ the body commits no errors, even when passing over a pit of fire; 2/ no harsh sound is uttered; 3/ there is no forgetfulness regarding what has been done; 4/ the mind is never distracted but constantly abides in concentration; 5/ there is no conception of samsara, while the appearance of nirvana is manifested; and 6/ there is no rigid attachment, while benefits and happiness are relinquished.

The above six qualities are established through overcoming the cognitive obstructions. 7/ Aspiration never ceases; 8/ diligence never ceases; 9/ mindfulness never declines; 10/ concentration never regresses; 11/ wisdom remains steadfast; and 12/ liberation never regresses. Relying upon the cognitive obstructions, these six qualities are cultivated until those obstructions are eliminated, without a single thought of regression. 13/ Knowledge guides bodily karma; 14/ knowledge directs verbal karma; 15/ knowledge guides mental karma; 16/ knowledge of the past; 17/ knowledge of the future; and 18/ unobstructed, penetrating knowledge of the present.

These six qualities also arise through release from the bonds of the cognitive obstructions. Only a Buddha possesses these eighteen qualities; those of the two vehicles cannot possess them, and therefore they are called “unique,” or “not shared.” Moreover, their essential nature, as well as what is excluded or established, increased or decreased, and their modes of activity, are clearly set forth in the Yogacarabhumi Treatise.

Yet because this is an important sutra, they are also presented fully here, with both their differences and similarities explained. The purity and quiescence of the thirty-two marks is the meaning of a bodhisattva; the purity and quiescence of the eighty excellent characteristics is the meaning of a bodhisattva. Explanation: This is the fourth section, concerning the excellent marks.

According to Fascicle 381 of the Great Prajnaparamita Sutra, the Buddha asked Venerable Subhuti:

– What are the thirty-two excellent marks of a Tathagata, a perfectly enlightened one?

– Subhuti: The thirty-two excellent marks are: 1/ the soles of his feet are full and even, set squarely and firmly; although the ground may be high or low, his feet tread upon it lightly and evenly; 2/ the soles of his feet bear a thousand-spoked wheel pattern, perfectly formed; 3/ his hands and feet are soft like fine silk; 4/ his fingers and toes are joined by webbing; 5/ his fingers and toes are long and beautiful; 6/ his heels are full, with superbly raised insteps; 7/ the upper surfaces of his feet are high, rounded, full, and soft; 8/ his calves are full and shapely like those of an antelope; 9/ his arms extend below his knees; 10/ his male organ is concealed within a sheath like that of a horse; 11/ the hairs growing from his pores are blue-black and curl toward the right; 12/ his body has a pleasing golden radiance; 13/ his skin is fine and lustrous, and neither dust nor water adheres to it; 14/ his body shines with a pure golden hue; 15/ seven parts of his body—the two feet, the two palms, the two shoulders, and the crown of the head—are full and even; 16/ his shoulders are rounded and full; 17/ his two armpits are full; 18/ his body is upright and well-proportioned; 19/ his physical appearance is majestic; 20/ his body is tall, full, and perfectly proportioned; 21/ his bearing is majestic like that of a lion king; 22/ he constantly emits an aureole extending one fathom; 23/ he has forty teeth, even, close-set, and white as snow; 24/ his four canine teeth are all pure white and sharp; 25/ the saliva in his throat possesses the finest flavor, nourishing all the channels of his body so that he is not afflicted by colds or fevers and his body and mind remain harmonious; 26/ his tongue is broad and long; 27/ his Brahma voice is gentle and harmonious, resounding afar and heard everywhere like the sound of a celestial drum; 28/ his eyelashes are long and beautifully curved like those of an ox; 29/ his eyes are clear, with white and rosy coloring; 30/ his face is round and full like the full moon, with crescent-shaped eyebrows; 31/ between his eyebrows is a white ray of light, white as snow; and 32/ on the crown of his head is a protuberance like a topknot. These are the thirty-two marks of a great being, that is, the thirty-two excellent marks. And, Subhuti, what are the eighty excellent characteristics of a Tathagata, a perfectly enlightened one?”

– Subhuti: The eighty beautiful characteristics are as follows: 1/ the fingernails and toenails are thin, lustrous, clean, and red like red copper; 2/ the fingers and toes are soft, with the joints concealed; 3/ the fingers and toes are even and not irregular; 4/ the hands and feet are rounded, rosy white like lotus blossoms; 5/ the veins are hidden and do not protrude; 6/ the two heels are concealed; 7/ his manner of standing is like that of a royal elephant; 8/ his manner of walking is majestic like that of a lion king; 9/ his bearing is dignified and serene like that of a royal bull; 10/ in walking, standing, advancing, and withdrawing, he is like the leader of a flock of geese; 11/ when he turns, his whole body turns together like an elephant; 12/ his gait is swift and nimble; 13/ the ends of his joints fit closely together, like the sinuous form of a dragon; 14/ his knees are round, firm, and beautiful; 15/ wherever his body stands, it remains majestic and unmoving; 16/ his body shines brilliantly, no dust adheres to it, and all who see it delight in it; 17/ his body endures all things without fear or dread; 18/ his body is supple and enduring; 19/ his body is steadfast and remains unmoved when confronted by circumstances; 20/ his bodily form is upright, majestic, and radiant like that of a celestial being; 21/ his body possesses an aura and shines brilliantly as he walks; 22/ his abdomen is slender and does not protrude; 23/ his navel is deep and beautiful; 24/ his navel is small, full, and does not protrude; 25/ his skin is fine and smooth; 26/ his palms are soft and the soles of his feet are level; 27/ the lines of his palms are deep, long, distinct, straight, and unbroken; 28/ his lips are red like the bimba fruit; 29/ his face is well-proportioned, neither long nor narrow; 30/ his tongue is broad and long, the color of red copper; 31/ his voice is resonant like the trumpeting of an elephant; 32/ his intonation is sweet like water flowing through a mountain stream; 33/ his nose is high and straight, with no visible hair; 34/ his teeth are even, straight, white, and clean; 35/ his teeth are sharp and immaculate; 36/ his eyes are bright, beautiful, and distinct; 37/ his eyes are deep blue like blue lotus blossoms; 38/ his two eyelids are even; 39/ his eyelashes are long and thick; 40/ his eyelashes are smooth and lustrous like the color of vaidurya; 41/ his eyebrows curve upward like a newly risen crescent moon; 42/ his ears are long and large; 43/ his two ears are equal, neither larger nor smaller than the other; 44/ his wondrous countenance causes all who behold it to give rise to reverence and admiration; 45/ his forehead is broad; 46/ his bodily form is full and majestic like that of a lion king; 47/ his hair is fine, dark blue, and glossy; 48/ his hair gives forth a subtle fragrance; 49/ his hair is straight, neither tangled nor clumped together; 50/ his hair is firm and does not fall out; 51/ his hair is smooth and lustrous, and dust does not adhere to it; 52/ his body is valiant like that of a mighty champion; 53/ his body is tall, stately, and majestic; 54/ his pores are bright and clean; 55/ his majestic virtue is lofty and incomparable; 56/ when beings behold his bodily form, they wish to continue gazing upon it without weariness; 57/ his face is full and bright like the moon; 58/ his countenance is serene and his voice clear; 59/ his majestic bearing transcends disputes, defilements, faults, and wrongdoing; 60/ his body is fragrant and pure, emitting a subtle scent; 61/ a wondrous fragrance constantly issues from his pores; 62/ his face gives forth a delicate, pure fragrance; 63/ his head is shaped like a matthadana fruit; 64/ the hair upon his body is beautiful like that of a sparrow, and his neck is rosy like red copper; 65/ the sound of his Dharma teaching neither increases nor decreases according to whether the assembly is large or small; 66/ the crown of his head cannot be seen; 67/ his fingers and toes are beautiful, lustrous, and rosy like copper; 68/ when he walks, his feet remain above the ground, yet the impressions of his toes are deeply imprinted; 69/ his body holds itself upright without leaning or bending; 70/ his majestic virtue causes even beings with malicious minds to rejoice when they behold him; 71/ his voice is neither high nor low, but accords with the harmonious and joyful cadence of beings; 72/ he teaches the Dharma in language suited to each kind of being; 73/ although he teaches the Dharma in a single voice, every kind of being understands it; 74/ he teaches the Dharma in due sequence according to causes and conditions, using words that are true and wholesome; 75/ although he sees that beings delight in good and detest evil, he entertains no thought of affection or aversion; 76/ he first observes and then sets forth examples to encourage good and extinguish evil; 77/ his bodily form is so radiant that beings never tire of beholding it; 78/ the bone at the crown of his head is hard and firm; 79/ his face is bright and filled with vitality; 80/ upon his hands, feet, back, and chest are svastika marks, signs of auspiciousness and good fortune. Subhuti, because the Tathagata, the Perfectly and Fully Awakened One, has accomplished such excellent characteristics, his body emits light that reaches innumerable worlds. Out of compassion and in order to deliver beings, whenever he radiates light, it shines to a distance of one fathom. When the Buddha emits light, its radiance outshines the light of the sun and moon, so that beings cannot distinguish day from night, the years from the months, or discern what tasks they are performing. The sound of the Buddha’s Dharma reaches throughout three thousand worlds. When the Buddha radiates light that pervades innumerable lands, he teaches the Dharma to beings according to their capacities in order to benefit them, while his voice neither increases nor decreases. Subhuti, because of benefits and virtues such as these, I previously taught the assembly of bodhisattvas to cultivate prajnaparamita so that they might attain complete perfection. Now, beholding the Buddha’s beautifully adorned countenance and excellent characteristics causes beings to rejoice greatly and truly attain benefit, peace, and happiness.

Subhuti, bodhisattvas, great bodhisattvas, who deeply practice the Dharma of wisdom and ultimately reach the consummation of awakening, bestow both material gifts and the gift of Dharma upon all beings. This is indeed a truly wondrous and rare Dharma.

The Dharma is free from delusion and falsity, and its meaning is quiescent and pure: this is the meaning of bodhisattva. Always abiding in detachment, quiescence, and purity: this is the meaning of bodhisattva. This fifth section explains the nature of equality. Whatever the Buddhas recollect—whether a matter, place, space, time, or deed—is governed by right mindfulness. Broadly speaking, whatever activity is performed, wherever it occurs, whatever skillful means are used, and however the time may differ, none of it is forgotten. When abiding in right mindfulness, nothing is ever forgotten. This constant and enduring nature is called the six dharmas that constantly abide within the six sense faculties, serene and self-mastery, giving rise only to thoughts of equanimous contemplation.

The quiescence and purity of all things is the meaning of bodhisattva. Knowledge of the aspects of the path and knowledge of all things, quiescent and pure, are the meaning of bodhisattva. This is the sixth section, clearly understanding the natures of emptiness and existence.

Contemplating the nature of emptiness is knowledge of all things. Using right knowledge to contemplate existence is divided into two: 1/ contemplation of undefiled dharmas, which examines the characteristics of all dharmas; 2/ contemplation of the characteristics of defiled dharmas. Characteristics are the forms of all dharmas as known by subsequently attained knowledge.

Contemplation of undefiled dharmas is knowledge of the aspects of the path; contemplation of defiled dharmas is knowledge of all things; knowledge of all modes is divided into two. The sutra explains: The quiescent and pure practice of great bodhisattvas is the meaning of bodhisattva. The unsurpassed, perfect, and complete awakening attained by the Buddhas, quiescent and pure, is the meaning of bodhisattva.

This is the seventh section, entering the two gates, which elucidates the completeness of cause and fruit. Above, the various virtues have already been clearly explained: the cause is the bodhisattva practice, while the fruit is the Buddha’s bodhi. Bodhi means awakening.

Awakening is the severance and extinction of afflictions, thereby accomplishing bodhi; thus, all conditioned and unconditioned virtues are included herein.

All dharmas of ordinary beings, being quiescent and pure, are the meaning of a bodhisattva. The fruits of stream-enterer, once-returner, non-returner, arhat, pratyekabuddha, bodhisattva, and Buddha, being pure and quiescent, are the meaning of a bodhisattva. This is the third section, which sets forth in general that the dharmas of ultimate meaning and conventional truth are established in dependence upon the originally quiescent and pure nature, thereby elucidating the true meaning of a bodhisattva.

The dharmas of ordinary beings pertain only to the stage of common people, who, through the power of karma and afflictions, revolve in samsara among the six destinies. Because the birth of noble beings is extraordinary, ordinary beings are called “differently born.” From the fruit of stream-entry onward, all are noble fruits. Because one who attains the fruit of stream-entry has newly entered the stream of the noble ones, it is called stream-entry.

Through uninterrupted cultivation, all the afflictions eliminated on the path of seeing are extinguished, bringing liberation from the three realms. The first fifteen moments of mind are directed toward awakening, while the fruit is the sixteenth moment of mind. Because one who attains the first fruit has newly entered the noble state, it is called stream-entry.

Having completely eliminated the delusions of seeing directed toward the three realms, one eliminates the first five grades in the desire realm; when the sixth grade is eliminated, the result is that one will be born in the desire realm only once more. On relinquishing this human body, one is born in a higher realm and attains the second fruit. After dying in the heavenly realm, one is born in the human realm in the following life and attains the state beyond training; hence this is called once-returner, meaning that one has only one more birth in the human world.

At the next fruition-stage, one has eliminated the delusions of seeing in the desire realm—that is, one has completely severed the seventh and eighth grades of delusion—and is therefore called a non-returner. Because one has extinguished delusion and will no longer be born in the desire realm, one is called a non-returner. Arhat is translated as “unborn” or “worthy” and has three meanings: 1. one who has extinguished the afflictions; 2. one who is no longer subject to birth and death; 3. one who is worthy to receive offerings.

From the first dhyana upward, one has eliminated either part or all of the delusions of seeing in the three realms. Upon reaching the realm of neither perception nor non-perception, when the eighth and ninth grades of delusion have been completely eliminated, one advances toward the fruit of arhatship. When the delusions of seeing throughout the three realms have been entirely extinguished, one attains liberation and realizes the fruit of arhatship.

All the foregoing stages directed toward uninterrupted liberation are to be understood according to this principle. A pratyekabuddha contemplates the twelve links of dependent origination and awakens through such things as observing the sound of the wind blowing and the sound of trees swaying, without relying upon spiritual friends or any other person. One who reaches the Ten Grounds is a bodhisattva; the Dharma Cloud Ground is Buddhahood.

One must also pass fully through the first twenty-six approaches concerning the dharmas of ultimate truth and conventional truth as the basis or support, while their original nature is quiescent and pure, thereby bringing forth the meaning of a bodhisattva. What follows comprises five of the ten approaches common to defiled and pure dharmas, whose originally quiescent and pure nature is variously presented to reveal the true meaning of a bodhisattva.

All wholesome and unwholesome dharmas, being quiescent and pure, are the meaning of a bodhisattva. Determinate and indeterminate dharmas, contaminated and uncontaminated dharmas, conditioned and unconditioned dharmas, and mundane and supramundane dharmas, being quiescent and pure, are the meaning of a bodhisattva. Whatever accords with the principle of benefiting people and beings is wholesome, encompassing both conditioned and unconditioned dharmas; the opposite is unwholesome, while that which by nature is neutral is indeterminate.

A dharma that leads to a result that can actually be discerned is determinate. That which is neither wholesome nor unwholesome is indeterminate. Afflictions and delusions intermingling, following one another, and increasing can be recognized as contaminated.

“Contamination” has many meanings, such as leaking, falling away, seeping through, flowing, and permeating. Within the six faculties, it leaks and spreads everywhere, causing wholesome dharmas to deteriorate. The uncontaminated is the opposite of the foregoing.

Conditioned dharmas are also said to be produced or to arise; that which is brought into being is conditioned, while the opposite is unconditioned. “Mundane” means presently shifting and changing within what is false and unreal; the opposite is “supramundane.” The distinction between these two kinds of dharmas is established with reference to the original nature of true suchness: the deluded is itself the true, and nature is itself appearance, quiescent and pure, thereby clarifying the true meaning of a bodhisattva.

Why is this so?

– This entire passage has two parts: first, the question; second, the explanation. First is the question: Are all dharmas pure in their true meaning, and is this therefore the true meaning of a bodhisattva? The explanation asks: Why is this so?

– Because the original nature of all dharmas is emptiness, they are necessarily free from self-nature. Next comes the explanation that dharmas are illusory, although the world mistakenly regards them as real. Because one knows that all dharmas are empty, quiescence and purity are said to be the true meaning of a bodhisattva. The foregoing explains that the self-nature of all dharmas is originally empty, in order to reveal the ultimate prajnaparamita wisdom through which one sees that the original nature is free from all that must be abandoned. These dharmas of ultimate meaning are originally empty of self-nature and without inherent nature, and are therefore free from all false and inverted characteristics. Because they are free, their self-nature is quiescent; because it is quiescent, their self-nature is pure; and because it is pure, the wisdom is profound, sublime, and transcendent. Birth and death are disturbing, whereas true suchness is quiescent; the afflictions are defilements, and thus one is free through the pure self-nature. The nature of emptiness is pure, and because it is pure, its essence is quiescent. In brief, because the self-nature of all dharmas is originally empty, it is quiescent, and this quiescence is the true meaning of a bodhisattva. Because all dharmas are empty, they are not false; because they are not false, their essence is unmoving, which is the originally quiescent nature. Because it is unmoving, the self-nature is quiescent. The quiescent self-nature is undefiled. The pure and undefiled self-nature is precisely pure prajnaparamita wisdom. To contemplate and awaken to this originally pure nature is to realize that its true characteristic, intrinsic essence, and original state are all pure. Prajnaparamita wisdom is subtle, wondrous, and pure: pure wisdom is itself pure Dharma, as explained in the two ways above.

One should know that prajnaparamita as thus presented is the meaning of a bodhisattva and is what bodhisattvas must cultivate. This third section exhorts one to cultivate and study. Literary prajnaparamita is the meaning of a bodhisattva. Seeking to attain this teaching—this designation—is called seeking; the other four kinds of wisdom are the meaning of a bodhisattva. Bodhisattvas teach and transform beings entirely on the basis of these four wisdoms. A bodhisattva must perfect the five kinds of wisdom; these five wisdoms fully encompass the active and objective meanings of “bodhisattva.” Bodhisattvas at lower stages who wish to advance to higher stages must diligently and vigorously cultivate these five wisdoms.

The Buddha taught that the true meaning of a bodhisattva is the pure principle of prajnaparamita. From here begins the third section, in which the Buddha explains the merit of teaching the Dharma. It has two parts: first, a general statement of the scripture’s meaning; afterward, a clarification of the merits of teaching the Dharma.

The Buddha told Vajrapani: If any bodhisattva hears this profound, subtle, and pure Dharma of the principle and purport of prajnaparamita, and has faith in and upholds it until attaining the fruit of unsurpassed bodhi, then all obstructions—the afflictive obstruction, karmic obstruction, and cognitive obstruction—will not defile that person, even though they may have accumulated over a long period. However many grave evil deeds one may have committed, they will all be extinguished, and one will not fall into the evil destinies.

The preceding passage has two meanings: First, it speaks of a person who hears the sutra and has profound faith in it; afterward, having heard it, that person accepts and upholds it—that is, practices it with single-minded diligence—and this brings the fruit. Therefore, the Buddha specifically instructed Vajrapani because he wished all sentient beings to become Buddhas, the priceless treasure. One who hears this sutra, profoundly believes in it, and accepts and upholds it thereby applies it in cultivation, cherishing and making offerings to it with deep reverence.

This section may be summarized as follows: From the time a person hears the sutra, faithfully follows it, and earnestly receives it, until attaining awakening, the three obstructions and five hindrances will not defile that person. The hindrances that obstruct a renunciant are attachment to sensual desire and ill will, together with the five factors: sloth, torpor, restlessness, remorse, and doubt. A hindrance is also that which blocks and covers the mind; an obstruction is that which obstructs the path and prevents attainment of the fruit.

There are three kinds of obstruction, as stated above. According to the Hinayana, afflictions that are difficult to eliminate are called the afflictive obstruction. Committing the five heinous offenses—killing one’s father, killing one’s mother, killing an arhat, causing a schism in the harmonious Sangha, and shedding the blood of a Buddha—is called karmic obstruction.

The three evil destinies, the human realm, Uttarakuru, and the heaven of non-perception are called obstructions of karmic maturation. The Dharma obstruction, or cognitive obstruction, is not separately discussed. Here, however, the obstruction from which liberation is sought—the various delusions—is called the afflictive obstruction.

The Satyaka Nirgrantha Sutra states that demolishing stupas and destroying monasteries constitutes the five heinous offenses. The Sutra on Resolving Doubts in the Semblance Dharma speaks of seven heinous offenses, but these do not go beyond the five heinous evil offenses set forth in the Nirgrantha Sutra; these constitute karmic obstruction. The Dharma obstruction, otherwise called the obstruction of karmic maturation, refers to karma that has not yet ripened into its result, such as offenses committed in the past by destroying the true Dharma or hindering those who cultivated meditative concentration.

Residual seeds from previously having failed to hear the true Dharma persist into this life; consequently, one does not listen to, believe in, or understand the Dharma and is thus obstructed from it. Accumulation means that the effects of one’s actions still remain; yet however numerous they may be, they do not defile one, because through understanding the emptiness of dharmas one takes no delight in samsara. Although afflictions arise and karmic obstructions are profound, through the majestic power of the sutra they do not defile one.

Defilement means contamination that results in the experience of suffering. Although one may have committed grave evil karma, by knowing that its intrinsic nature is empty and that afflictions are not enduring, it is readily extinguished. Because karma is readily extinguished, one does not fall into the evil destinies.

When karma has ceased, evil results cannot come to fruition. Since the essential nature of all dharmas is originally empty, one is not bound by the three obstructions.

A person who is able to accept and uphold this sutra, reading and reciting it with single-minded diligence every day and steadfastly contemplating its meaning, will assuredly attain in this very life the samadhi of the equality of dharmas, whose nature is as firm as vajra. Such a person will attain mastery with respect to all dharmas and thereby gain every kind of supreme peace and bliss. The following clearly explains the results of diligently accepting, upholding, reading, and reciting the sutra.

To accept and uphold means to delight in it, cherish it, receive it, and keep it in mind without distraction. In each thought, the mind does not forget the words of the sutra. To read and recite it every day means to recollect it silently without interruption.

Diligence means applying oneself single-mindedly, assiduously, and courageously with both body and mind, uninterruptedly by day or night, due to one’s joyful and tireless contemplation. In this very life, that person will assuredly attain the result: equality in accord with true Dharma. Vajra is a metaphor, and samadhi is concentration.

Concentration destroys discrimination, afflictions, and attachment to characteristics. It contemplates the equality of the nature of all dharmas—that true suchness is emptiness. Because such concentration can destroy discrimination, attachment to characteristics, and inverted views, it is called vajra.

True suchness in accord with reality is called vajra. Therefore, concentration is also called Vajra Concentration. It is the mind capable of accepting and upholding, the mind that does not lapse into forgetfulness.

By reading and reciting the sutra daily and single-mindedly contemplating dharmas in this way, one attains concentration. Through concentration, wisdom arises and destroys discrimination, inverted views, and attachment to characteristics. The realization of Vajra Concentration here includes concentration associated with hearing and reflection.

Here there are five Dharma practices: listening, accepting and upholding, reading, reciting, and reflecting. Copying the sutra, making offerings to it, and explaining it to others have been omitted so that the five practices of cultivation may be made clear. In fact, practice in accordance with the Dharma comprises ten practices, all of which bring this result.

If one who reads and recites the sutra obtains such merit, how much more so one who expounds and cultivates it. With respect to all dharmas, one attains mastery; both principle and phenomena are true emptiness. Because one penetrates this true essence, one attains mastery.

Mastery means unobstructed freedom. One also experiences supreme joy and bliss: with respect to dharmas, attachment gives rise to anxiety and anger; in ultimate truth they are empty, while conventionally they are illusory. Being free from anxiety and anger, one always enjoys peace, bliss, and mastery, and hears the Dharma never heard before—the true suchness of Dharma-nature.

The sutra states that the sixteen great bodhisattvas, born through the power of concentration, attained the Tathagata’s Vajra-nature and swiftly realized unsurpassed bodhi. The Blessed One said that, through the skillful exercise of miraculous powers, one kalpa may surpass another kalpa; thus the birth of the sixteen great bodhisattvas corresponds to sixteen kalpas. Vajra-nature means true suchness, which destroys samsara and faults; the essence of dharmas is their true nature.

To apprehend means personally to grasp and receive, and therefore it is called apprehension. The essence of the cognition that apprehends its object is empty. To apprehend Vajra-nature is to apprehend true suchness; as the sutra states, the sixteen bodhisattvas attained this nature of true suchness.

If one relies upon this sutra and practices in accordance with the Dharma as explained above, one transcends samsara without having to pass through sixteen asamkhyeya kalpas before entering the first bhumi. As the sutra clearly reveals the principle of the true characteristic of reality, its efficacy is immeasurable. By hearing this sutra, one transcends the births and deaths of countless kalpas and swiftly realizes unsurpassed bodhi.

The sutra clearly states that in the present life one attains Vajra Concentration and thus enjoys peace, bliss, and mastery with respect to the Dharma; in future lives one is not defiled by any obstruction and consequently does not fall into the evil destinies, but attains the true Vajra-nature and swiftly realizes the fruit of bodhi.

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Notes:

⁽¹⁾ Conditioned and unconditioned (dharmas): Conditioned dharmas, also called worldly dharmas or dharmas subject to arising and cessation, refer to all phenomena and entities that undergo ceaseless transformation in this realm and in many other realms. Things that can be observed with the eyes belong to conditioned dharmas. By contrast, unconditioned dharmas, also called supramundane dharmas, are difficult for ordinary beings to conceive or accurately describe and are therefore called unconditioned.

Nevertheless, there are six concepts of the unconditioned: the unconditioned nature of space, the unconditioned nature of cessation through discernment, the unconditioned nature of cessation independent of discernment, the unconditioned nature of cessation through immovability, the unconditioned nature of the cessation of perception and feeling, and the unconditioned nature of true suchness, also called the quiescence of nirvana.

⁽²⁾ Five Vehicles: the five conveyances, or the five vehicles that carry the Buddha’s teaching. They are the Vehicle of Devas, the Human Vehicle, the Sravaka Vehicle, the Pratyekabuddha Vehicle, and the Bodhisattva Vehicle.

⁽³⁾ Ten bhumis: the ten stages or sequential levels of cultivation and realization, which are explained differently in the Sravaka, Pratyekabuddha, and Bodhisattva Vehicles. Here the ten bhumis of the Bodhisattva Vehicle are specifically intended: 1/ the Bhumi of Great Joy, 2/ the Bhumi of Stainlessness, 3/ the Bhumi of Luminosity, 4/ the Bhumi of Radiant Wisdom, 5/ the Bhumi Difficult to Conquer, 6/ the Bhumi of Manifest Presence, 7/ the Far-Going Bhumi, 8/ the Immovable Bhumi, 9/ the Bhumi of Excellent Wisdom, 10/ the Dharma-Cloud Bhumi.

⁽⁴⁾ Dharani: means retaining or preserving; it has the power to gather wholesome dharmas and prevent them from becoming scattered or lost, like a sound vessel used to hold water, from which the water cannot flow out. There are four kinds of dharani: 1/ Dharma dharani, or the dharani of what is heard, 2/ Meaning dharani, 3/ Mantra dharani, 4/ Cause dharani. Dharma dharani means that, upon hearing the Buddha’s teachings, one gathers and retains them without allowing them to be forgotten.

Meaning refers to the principles and purport of the dharmas, which one preserves and remembers without forgetting. Mantras, also called true words or sacred formulas, are the secret utterances of the Buddhas and bodhisattvas that aid cultivation and eliminate harmful and evil influences; to receive and retain them all without forgetting is also called a Dharma seal or sacred talisman. Cause dharani means practicing patient acceptance based on the true nature of the myriad dharmas, so that body and mind abide peacefully and remain unmoved.

⁽⁵⁾ Samadhi: translated as calming, contemplation, concentration, great concentration, or comprehensive retention. To enter the great concentration of samadhi means to enter deeply into right concentration, sometimes for one week, one month, or three months..., while the mind remains lucid and expansive like empty space.

⁽⁶⁾ Patience regarding the non-arising of dharmas, also called patience regarding the absence of dharmas, is the Dharma of liberation or the Dharma that ends birth and death.

⁽⁷⁾ The two obstructions: the two hindrances that obstruct the path are: 1/ the afflictive obstruction, consisting of disagreeable circumstances, uneasiness, erroneous thoughts, and mistaken views; 2/ the cognitive obstruction: knowledge produced by the discriminating intellect that becomes an obstruction. Attachment and delusion concerning what one knows and sees obstruct wisdom.

⁽⁸⁾ The five views of attachment: the one-sided and erroneous attachments of ordinary beings. They are: 1/ view of the body: regarding this provisionally compounded body of the five skandhas as truly existent, and thus clinging to a self and to what belongs to the self; 2/ extreme view: clinging to one extreme, such as eternalism or annihilationism; 3/ wrong view: obstinately holding to one’s own opinions and not believing in cause and effect, transgression and merit; 4/ attachment to views: considering one’s own understanding to be absolute and thereby developing attachment, believing one’s own attainment to be far superior to that of others;

5/ attachment to prohibitions and precepts: rigidly clinging to extreme observances and regarding them as supreme and wondrous, without realizing that this is the error of those who do not know how to learn according to circumstances.

⁽⁹⁾ The three kinds of suffering: 1/ suffering of suffering: before one suffering has ended, another suffering descends upon one; 2/ suffering of decay: damage, deterioration, and destruction that cause people to lose their appetite and sleep; 3/ suffering of conditioned existence: seeing that all things and phenomena in the world are impermanent, anxiety, sorrow, and suffering arise within the heart.

⁽¹⁰⁾ Other-dependent nature, also called dependently arisen nature: all the myriad dharmas arise through causes and conditions. They take the alaya consciousness, the eighth consciousness, as their cause and arise through many other supporting conditions. It exists independently of deluded emotions; that is, it is provisional existence.

⁽¹¹⁾ Perfected true nature: the nature of perfect and complete accomplishment, or Dharma-nature, also called real existence or true existence.

⁽¹²⁾ Mental factors: the mind has two aspects—the mind-king and mental factors. Mental factors, or the constituents belonging to the mind, include feeling, contact, attention, perception, volition, moral shame, moral dread, non-greed, non-hatred, non-delusion, diligence, pliancy, non-harming, equanimity, and so forth.

⁽¹³⁾ Specific objects: the distinct objects associated with the five mental factors of aspiration, determination, mindfulness, concentration, and wisdom.

⁽¹⁴⁾ Fruitional maturation (consciousness): another name for the alaya consciousness. This eighth consciousness has three names:

– From the stage of an ordinary being through the end of the seventh bhumi, it is called the storehouse consciousness;

– From the eighth bhumi through Equal Enlightenment, it is called the consciousness of fruition;

– Upon attaining Buddhahood, it is called the “immaculate consciousness” (consciousness free of defilement), or the “pure white consciousness.”

⁽¹⁵⁾ The Two Vehicles: the two vehicles that convey the Buddha’s teachings and through which liberation is attained are: the shravakas, who cultivate the Four Noble Truths and attain the fruit of arhatship; and the pratyekabuddhas, who cultivate the twelve links of dependent origination and attain the fruit of a Solitary Awakened One, or pratyekabuddha.

⁽¹⁶⁾ Immediately antecedent condition, also called sequential condition: the mind-king and mental factors arise successively in continuous sequence without interruption; hence it is called “immediately antecedent.”

⁽¹⁷⁾ Object-condition: the mind-king and mental factors arise in dependence upon conditions, which serve as the objects of one’s own mind.

⁽¹⁸⁾ Dominant condition: through the six faculties illuminating their objects, consciousness arises. When a dharma arises, its operative power is entirely unobstructed. This is one of the four conditions (see notes 16 and 17 above).

⁽¹⁹⁾ Restraint through observance of the precepts: this is one of the three collections of pure precepts—the precepts of restraint, the precepts of embracing wholesome dharmas, and the precepts of benefiting sentient beings. For example, by observing the precept against killing, one abandons the evil act of taking life; this is careful observance of discipline and causes the mind of loving-kindness and compassion to grow.

⁽²⁰⁾ Embracing wholesome dharmas: preserving wholesome dharmas and causing them continually to increase and advance.

⁽²¹⁾ Benefiting sentient beings: bringing benefit and happiness to sentient beings and seeking ways to protect all beings.

⁽²²⁾ Unobstructed wisdom of eloquence: the bodhisattva’s four kinds of unobstructed wisdom in exposition: 1/ unobstructed exposition of the Dharma, 2/ unobstructed comprehension of meaning and principle, 3/ sovereign command of words and expressions in every place and direction, 4/ unobstructed eloquence, or unobstructed delight in exposition. With keen wisdom, bodhisattvas freely delight in teaching the Dharma for the sake of sentient beings, bringing peace and happiness to all kinds of beings.

⁽²³⁾ Innate self: attachment to self has two aspects—innate attachment to self and discriminative attachment to self. The innate self is the attachment to self that has been stored within the mind through countless previous lives; as soon as one is born, this inherent narrowness and selfishness are already present.