大般若波羅蜜多經般若理趣分述讚

At that time, the Blessed One abided in the radiant aspect of the Tathagata. As explained above, the first section elucidated the true aspect of phenomena. Here, the second section explains the quiescent Dharma-nature of those who have attained perfect awakening, contemplating intrinsic nature and the objects before them.

To elucidate this true nature, wisdom is also presented in three parts: 1/ the introductory part, in which the Buddha states the name of the Dharma gateway. This gateway is divided into two: first, the true aspect of the Tathagata is elucidated; afterward, the name of the Dharma taught by the Buddha is given. This is the first part.

It does not speak of an aspect but presents the essence as the nature of all phenomena; the latter part concerns meaning and is therefore called “aspect.” What the Buddha teaches in general, when expressed in detail, has exceedingly many functions. Here, based on one meaning, it is the universally pervasive aspect of the Tathagata. “Aspect” means appearance or characteristic; it should not be understood as being like ordinary, distinct characteristics.

First, the Dharma of signlessness is taught; afterward, the meaning of signlessness is explained. All-wisdom and wisdom of all modes sever delusion, and therefore these two kinds of wisdom should be deeply contemplated. Because they thoroughly comprehend all phenomena, they are said to illuminate everywhere universally. This universally illuminating wisdom is the manifested aspect of the Tathagata. Now, since the Dharma is taught according to its essential aspect, it is said that teaching the Dharma in reliance upon the aspect is called reliance upon the universally illuminating aspect.

For the sake of the bodhisattvas, the Buddha taught prajnaparamita as the pure Dharma-nature of all Buddhas, enabling the bodhisattvas to understand the profound principle of perfect awakening. This states the name of the Dharma gateway about to be taught, for the Buddhas accord with the subtle and wondrous principle of the quiescent Dharma-nature. Previously, the wondrous Dharma of the true aspect was taught as the pure, wondrous, exceedingly profound principle of all Buddhas.

The Buddhas’ manifestation of perfect awakening reveals its true meaning so that it may be clearly seen. The word “perfect” means universal, and “awakening” means illumination. This refers to non-discriminating wisdom, which illuminates the Dharma-nature everywhere universally.

The essence of perfect awakening is non-discriminating wisdom. “Gateway” means that which gives access to the profound principle. Through the Dharma that is capable of contemplation, one penetrates the profound principle of the Dharma-nature.

By means of this profound and wondrous teaching, non-discriminating wisdom enters perfect awakening.

The equality of the vajra-nature manifests perfect awakening, using great bodhi, firm and indestructible like a vajra, as an analogy. The second part presents four gateways: 1/ because this nature is firm in its ability to sever samsara, it is called the equality of the vajra-nature. Perfect awakening is manifested to destroy samsara, and it too is itself like a vajra. Through wisdom of the Dharma-nature, one realizes the fruit of bodhi, firm, true, and difficult to destroy like a vajra; therefore, the wisdom that deeply penetrates it is vajra wisdom. Vajra Prajnaparamita is abbreviated as Vajra. Because the true and genuine nature is attained through cultivation and realization, wisdom penetrates like a firm vajra capable of destroying samsara.

“Equality of nature” also means that perfect awakening and great bodhi are one. 2/ contemplation of the objects of wisdom, namely, all conditioned and unconditioned phenomena, which are equal. The Dharma-nature of suchness and bodhi have the same meaning because their fundamental nature is identical and without difference.

The equality of the Dharma-nature is perfect awakening, whose intrinsic nature is the purity of great bodhi. 3/ contemplation of the wisdom that apprehends its objects: through awakening to the true nature—the intrinsically pure great bodhi—one awakens to the nature of equality. The Sutra states: “The equality of the nature of all phenomena manifests perfect awakening and attains great bodhi, without discriminating among phenomena.” 4/ The fourth part explains the wisdom that penetrates all phenomena.

All phenomena, including conditioned and unconditioned phenomena, are manifested within perfect awakening. In the fundamental nature of phenomena, there is no discrimination. Upon awakening to wisdom and clearly understanding all phenomena, there is likewise no discrimination.

Therefore, the fundamental nature of phenomena is originally equal, just as clouds and rain in the sky encounter the wind and various phenomena arise: space and wind do not discriminate between the clouds and those phenomena.

The Buddha taught that the pure profound principle of prajnaparamita such as this is the manifestation of perfect awakening. The third and final part briefly summarizes the merit of teaching this Dharma as the conclusion.

The Buddha told Vajrapani and the bodhisattvas: if a person hears these four kinds of profound principles of prajnaparamita that manifest perfect awakening and has faith in and understands them, receives and upholds them, reads and recites them, and cultivates them until attaining awakening, then even if that person has created profoundly grave evil karma, that person will nevertheless escape the evil destinies and swiftly realize unsurpassed, complete, and perfect awakening. This praises the merit. Although the Sutra clearly sets forth ten practices, only six are briefly stated here: 1/ hearing, 2/ believing and understanding, 3/ receiving and upholding, 4/ reading, 5/ reciting, and 6/ cultivating.

From beginningless time until the present day, one practices those ten dharmas, continuing in future lives until realizing the fruit and becoming a Buddha. Even if one has committed extremely grave evil karma, such as holding wrong views, committing the five heinous offenses, disrupting the harmony of the Sangha, and so forth, if one awakens to what one has done, one will not be defiled by it and will escape the evil destinies.

Through hearing the Sutra and putting it into practice and cultivation, one gains wondrous spiritual power that causes the evil karma already created not to arise, and thus one does not fall into the three evil destinies. When one realizes the fruit of unsurpassed bodhi, this merit is no different from what was explained previously; nevertheless, to praise the wondrous and supreme efficacy of this Sutra, it must be further elucidated.

At that time, the Blessed One, who had subdued every evil deed, manifested the aspect of the Tathagata, Buddha Shakyamuni. The following part is divided into two sections, as clearly explained in the Sutra. Those two sections are: 1/ the Dharma that supremely subdues evil deeds, for by contemplating the true aspect of all phenomena, they can readily be eliminated; 2/ the seal of the wisdom of equality, which is the pure Dharma attained through contemplating luminous wisdom.

The first section has three parts: 1/ elucidating the Dharma gateway being taught. This is further divided into two. The first part relies upon the aspect of the Tathagata.

All evil dharmas are the two hindrances: discrimination regarding cause and effect, and discrimination regarding defilement and purity; wherever discrimination exists, it must be eliminated. “Shakya” means “capable of benevolence,” and “Muni” means “quiescent sage.” “Capable” means subduing evil deeds and remaining far removed from every disturbance. All disturbances are dharmas of samsara; therefore, the Buddha manifests the aspect of the capable and benevolent quiescent sage.

By relying upon this Dharma to subdue every evil deed, one perfects the pure aspect of the Tathagata.

For the sake of the bodhisattvas, he taught prajnaparamita, which encompasses the equality of the nature of all phenomena and is the utterly supreme and profound principle of the Dharma. This part elucidates the Dharma gateway taught by the Buddha. To say that it encompasses the equality of the nature of all phenomena means, in general, that defilement and purity, cause and effect, all enter the equal nature of the dharmadhatu. Therefore, it surpasses every evil, and this Dharma is called the Dharma gateway that surpasses all.

The nature of desire is inconceivable, and the nature of anger is likewise ineffable. Since the nature of anger is ineffable, the nature of delusion is also ineffable. Since delusion is ineffable, the nature of doubt is also ineffable.

Since the nature of doubt is ineffable, the nature of wrong views is also ineffable. Since the nature of wrong views is ineffable, the nature of pride is also ineffable. From this point onward is the second, principal section, which comprises three parts: 1/ explaining that the manifold karma and suffering of birth and death are ineffable; 2/ showing that defiled and purified dharmas are ineffable; and 3/ explaining that wisdom (prajnaparamita) is also ineffable.

In general, this concerns an exceedingly profound and subtle meaning. The second part likewise comprises three: 1/ clarifying that the nature of the afflictions is ineffable; 2/ clarifying karma; and 3/ clarifying its fruits. The afflictions are of two kinds: 1/ fundamental afflictions and 2/ derivative afflictions.

The fundamental afflictions are the root; these six fundamental kinds serve as the basis upon which the other afflictions arise and increase, while their intrinsic nature is desire. They are called ineffable because all defiled and purified dharmas are suchness. The essence of suchness is the Dharma free from conceptual proliferation.

Conceptual proliferation encompasses the characteristics of discrimination, verbal discussion, thought, and investigation. Because of conceptual proliferation, one clings to the discrimination between defilement and purity; because defilement and purity are discriminated, birth and death arise. When there is no conceptual proliferation, defilement and purity do not arise.

The non-arising of defilement and purity is the nature free from discrimination; because there is no discrimination, birth and death cease. The cessation of birth and death is the complete elimination of evil, the three poisons, and the clear understanding of matters in this way. Doubt means uncertainty; clinging to views has two aspects: 1/ arrogance, meaning haughtiness; and 2/ pride, of which there are seven kinds, whose purpose is to demean others.

The intrinsic nature of the six faculties is originally suchness, namely, the nature free from conceptual proliferation. Because it is free from conceptual proliferation, it is apart from all discrimination. By uniting with this nature that is apart from all discrimination, conceptual proliferation ceases and evil dharmas are eliminated.

Since the nature of pride is ineffable, the bonds are also ineffable. Since the bonds are ineffable, the nature of afflictive defilement is also ineffable. These arise from delusion.

Envelopment increasingly binds and tightly wraps the mind, and is therefore called bondage. There are eight kinds of bondage: lethargy and drowsiness create obstructions; restlessness and remorse obstruct the path; jealousy and stinginess impede generosity; and shamelessness and lack of moral dread hinder the observance of precepts. There are six kinds of defilement: harmfulness, resentment, vexation, deceit, fraudulence, and arrogance.

Because these defile sentient beings, they are called stains. These six afflictions have coarse characteristics and destroy already-existing wholesome dharmas; therefore, they are called defilements.

Because the intrinsic nature of the afflictions is defilement, it is ineffable; evil karma is likewise ineffable. Since evil karma is ineffable, all its fruits of retribution are also ineffable. Just as it was explained above that delusion is ineffable, so too are karma and its fruits. In brief, the matter of birth and death cannot be expressed through mere discussion. By realizing that which is ineffable, birth and death and evil dharmas no longer arise.

Since all fruits of retribution are inconceivable, all compounded defiled dharmas are also inconceivable. Since compounded defiled dharmas are inconceivable, purified dharmas are also inconceivable. Since purified dharmas are ineffable, all dharmas are ineffable.

This section clarifies that defiled and purified dharmas are inconceivable. Defiled dharmas generally comprise all the various conditioned afflictive dharmas subject to outflows. Purified dharmas generally comprise the dharmas free from outflows.

“All dharmas” encompasses dharmas with outflows and without outflows, conditioned and unconditioned dharmas, birth and death, and sentient beings. Defiled dharmas are mentioned first and purified dharmas afterward; the particular is stated first and the general afterward, with the meaning proceeding in sequence.

Because all dharmas cannot be expressed through mere discussion, one should know that prajnaparamita is ineffable. Since the contemplated objects are ineffable, the wisdom that contemplates them is also ineffable, and thus knows them as they truly are. Since both objects and wisdom are ineffable, one becomes free from every discrimination of birth and death, and all evil dharmas are subdued.

The Buddha taught that the subjugation of evil through such subtle wisdom is the most excellent Dharma of all. The following section praises the merit of this sutra, as stated in the preceding summary.

The Buddha told Vajrapani: “O bodhisattvas, if anyone hears this transcendent prajnaparamita concerning the principle of ultimate meaning, has faith in and understands it, receives and upholds it, reads and recites it, and cultivates it, then even if that person commits acts of killing within the three realms, such a sentient being will not fall into the hells, the realm of hungry ghosts, or the animal realm. This is because the fundamental and derivative afflictions, evil karma, and so forth have been subdued.

Through the spiritual power of this sutra, evil deeds are subdued; therefore, even if one happens to commit the offense of killing, it too will be extinguished. Because realization of the Dharma gives rise to such excellent practice, even the commission of a grave offense will not result in an evil fruit. Through the spiritual power of this sutra, one skillfully subdues the fundamental and derivative afflictions, evil karma, and so forth; even if one should incur an offense, it will not result in an evil fruit.

The bonds tightly bind sentient beings to coarse and weighty unwholesome karma; only through cultivating meditative calm and insight can one be liberated from all evil karma produced by the afflictions. All afflictions arise from discrimination. Now, to depart from conceptual proliferation is to sever all forms of discrimination.

When discrimination has been severed, evil karma is also extinguished. If discriminatory evil karma still remains, it is certainly impossible to hear this sutra and understand it profoundly.”

One will be born in a wholesome realm, attain perfect peace and bliss, cultivate the bodhisattva practice, and, as a great bodhisattva, swiftly realize unsurpassed, perfect enlightenment. The preceding section explains how evil is eliminated, while the following section explains the cultivation of wholesome dharmas. There are two fruits: 1/ the mundane fruit and 2/ the supramundane fruit.

At that time, the Blessed One, abiding in the Buddha’s purified bodily characteristics, taught the Dharma of prajnaparamita to the bodhisattvas. The equality of the intrinsic nature of all dharmas, unobstructed and sovereign, is the purified Dharma gate of ultimate meaning, the unobstructed wisdom-seal. This passage concerns wisdom illuminating itself through contemplation in order to perceive all realms clearly.

The entire sentence has three meanings, as explained previously. Through contemplation, one knows that the intrinsic nature of all dharmas is pure and certainly far removed from the characteristics of discrimination; this is complete purity. The intrinsic nature of all dharmas is equal: this is the contemplation of suchness that practices unobstructed compassion.

The subtle wisdom-seal is the practice of wisdom; that which can contemplate without obstruction is precisely the subtle wisdom-seal, deeply imprinting the seal that all dharmas are equal, as mentioned above.

Because all desire is originally pure and luminous, anger in the world is also pure. Because all anger is originally pure, empty, and luminous, delusion is also pure. Because the intrinsic nature of delusion is pure and exceedingly luminous, all doubt is rendered pure.

Because the intrinsic nature of delusion is completely pure and luminous, confusion in the world is also pure and luminous. Because all confusion is originally pure and luminous, all clinging to views in the world is pure. Because all clinging to views is exceedingly pure and luminous, the nature of pride is also pure.

This passage likewise has three meanings, just as explained previously. The preceding passage concerns objects, while this passage concerns the wisdom that illuminates all the foregoing aspects. To say that the intrinsic nature of desire is pure suchness means that its object is exceedingly clear and luminous.

The nature that is capable of illumination belongs to wisdom, while the nature of desire gives rise to anger, delusion, and so forth...

All pride is by nature utterly pure and luminous, thereby rendering worldly bonds pure. Bonds are by nature utterly pure and luminous, thereby rendering defilements pure. Here it is explained that the intrinsic nature of the secondary afflictions is utterly pure and luminous. Entanglements, defilements, and so forth have already been explained above. There are nine kinds of fetters: craving, anger (hatred), pride, ignorance, attachment to views, doubt, jealousy, stinginess, and fettering. A fetter binds tightly, and only harmony can bring deliverance from suffering and adversity.

All unwholesome and evil dharmas are by nature truly pure and luminous, thereby rendering worldly evils pure as well. All evil dharmas are truly utterly pure and luminous, thereby rendering the matter of birth and death pure. The preceding section spoke of delusion; this section sets forth karmic results. Through the oppression of the karma of birth and death, the resulting karmic fruit consists of all forms of evil. Birth and death are the ripened fruit; that is, evil karma already committed brings about present suffering as its result.

Birth and death are by nature utterly pure and luminous, thereby rendering all worldly dharmas pure. Worldly dharmas are defiled dharmas encompassing all conditioned dharmas subject to outflows; as stated generally in the second section below, they comprise all dharmas whatsoever.

All dharmas are by nature utterly pure and luminous, thereby rendering beings in the world pure. Because beings are constituted through dharmas subject to outflows, when those outflows are exhausted, beings are purified. All beings are by nature utterly pure and luminous, thereby rendering the Knowledge of All Things pure. The supramundane Knowledge of All Things is originally pure; therefore, all dharmas are pure. Through this Knowledge of All Things, the three vehicles alike contemplate the selflessness of all dharmas.

All knowledge is by nature completely pure and luminous, thereby rendering the transcendent wisdom of prajna supremely pure. This section concerns the purity of prajna wisdom, which can illuminate the intrinsic purity of all dharmas. Therefore, contemplative wisdom is supremely pure and corresponds with utmost perfect accord to its objective conditions. The sutra explains: Thus did the Buddha teach the equal and pure principle of prajna wisdom. The following section elucidates the extraordinary virtues of the sutra. Equal wisdom means applying contemplative wisdom to all dharmas, which are beyond conceptual discussion; this is the wisdom-seal of equality.

The Buddha told the bodhisattva Vajrapani: If any bodhisattva hears this pure principle of prajnaparamita wisdom and believes in it, understands it, accepts and retains it, reads and recites it, and cultivates it, then even amid craving, anger, delusion, the afflictions of worldly turmoil, and defilement, that bodhisattva will remain like a lotus flower, unstained by the defilements of adventitious dust or by transgressions. Through contemplative wisdom, one examines the intrinsic purity of both defiled and pure dharmas; thus, even amid the afflictions, one remains undefiled and realizes their intrinsic nature. Therefore, this passage speaks of becoming free from all faults.

One should constantly and single-mindedly cultivate the practices and vows of a bodhisattva; then one will assuredly and swiftly attain unsurpassed, perfect enlightenment.

This explanation concerns the wholesome fruit: through cultivating wholesome dharmas, one awakens to true wisdom. This is precisely the practice of the bodhisattva path, and after death one swiftly attains the fruit of liberation.

At that time, the Blessed One abided in the aspect of the Tathagata, the transcendent Lord of the Three Realms. In the following section, the six spheres are divided into two passages: the fruits of cultivation and realization concerning the realm. This is further divided into two parts: 1/ the Dharma King’s abhiseka Dharma-gate, whereby the two practices are cultivated and the fruition is attained; 2/ the Buddha’s wisdom-seal, the Vajra Dharma manifesting the attainment of true nature, or intrinsic essence, through the two practices.

The first part contains three representative meanings, as already explained. First, it elucidates the Dharma-gate taught by the Buddha, which is itself divided into two: 1/ the aspect of the Tathagata abiding in its basis; 2/ the name of the Dharma being expounded. This is the first part.

The Three Realms are insecure, like an impure house filled with afflictions, venomous creatures, savage beasts, oppressive suffering, and fiercely blazing fire; all manner of terrors cause beings anxiety and unrest. The Buddha, the Blessed One, is like an elder who, out of compassion for his children, devises every means to rescue them and lead them out of the burning house of the Three Realms. Therefore, the Buddha, the Blessed One, is honored as the Lord of the Three Realms.

The Buddha is the Dharma King, also called the Supreme Lord. Abiding in this exalted station, the Buddha teaches the Dharma and transforms beings.

For the bodhisattvas, the Buddha taught the ultimately transcendent wisdom—the wondrous principle of the abhiseka in which all Buddhas unite—which is the Dharma treasury of wisdom. This section states the name of the Dharma that was taught. Those on the Ten Grounds have attained the station of the Buddha, the Dharma King. All Buddhas throughout the ten directions likewise unite in the Dharma of abhiseka, just as a kshatriya king receives the rite of coronation. Now that these bodhisattvas are to receive the Buddha’s exalted station, what Dharma-water is used to perform the abhiseka so that they may attain well-being?

The wisdom of the Buddhas is transcendent wisdom that gives rise to the virtues and encompasses all virtues like a treasury. This wisdom is poured in abhiseka upon the crowns of the bodhisattvas, causing the defilements of the two obstructions, present since beginningless time, to be completely eradicated. All Buddhas fully accomplish auspicious merits and virtues. Therefore, this transcendent Dharma of wisdom is now taught; because it enables those who accord with its principle to enter, it is called a gate.

Through the bestowal of an ordinary abhiseka, one may still attain the station of Dharma King over the Three Realms; through bestowing the supreme supramundane Dharma, all aspirations are fulfilled. Through bestowing the unsurpassed supramundane Dharma upon all dharmas, one attains mastery of wisdom. By giving wealth, food, and so forth, one obtains ease of body, speech, and mind.

If one gives both material wealth and Dharma with a non-retrogressing mind, one swiftly perfects bodhi. From this point onward, the Dharma-gate being taught is explained: the six paramitas. Because the six paramitas differ, they are divided into six dharmas according to each respective case.

Giving alone has five forms: 1/ giving of rank, 2/ giving of meaning, 3/ giving of Dharma, 4/ giving of material wealth, and 5/ giving of fearlessness. Each of these five forms of giving produces a number of results, but here only five results are briefly stated. 1/ By relinquishing wealth and high position and cultivating diligently, one attains the fruit of Buddhahood and becomes the Dharma King of the Three Realms. 2/ Through giving in a reasonable and appropriate manner, all one’s aspirations in future lives are completely fulfilled. 3/ Through giving the Dharma, one gains a thorough understanding of the Buddha-Dharma. 4/ Through giving wealth and food, the three karmic activities are made complete,

and in the next life the three karmic activities are purified. 5/ If one gives material wealth, Dharma, and so forth—that is, uses wealth and the teachings to assist beings and free them from fear—this is the giving of fearlessness.

The Sutra on Arousing the Mind of Bodhi states: Those who wish to practice the giving of material wealth must arouse these five states of mind: 1/ a sincere mind, 2/ a faithful mind, 3/ giving at the proper time, 4/ giving with one’s own hands, and 5/ giving in accordance with the Dharma. As the proverb says: the giver must be resolute, with sufficiently powerful faith. When giving, one must show respect, give at the proper time, and personally perform the act.

Another proverb says:

To benefit others, give widely to all beings;

Heedless of hardship or wealth, offer even a little kindness...

At all times and on every occasion, one should give according to one’s ability and may expound the Dharma extensively so that many people gain benefit and happiness. Therefore, one should observe the following five restrictions regarding giving:

1/ Do not give wealth acquired contrary to the Dharma or impure objects,

2/ Do not distribute alcohol or poisons that can cause death,

3/ Do not distribute traps, mechanisms, or nets that harm beings,

4/ Do not give knives, clubs, bows, or arrows for harming living creatures,

5/ Do not provide music or women’s charms that corrupt another’s pure mind.

Giving brings five benefits:

1/ One frequently draws near to sages and noble ones,

2/ Beings delight in and wish to meet one,

3/ Among an assembly, one is honored by everyone,

4/ One’s good reputation spreads afar,

5/ Planting the causes of liberation.

Bodhisattva Asanga said: One should cultivate six qualities that bring ease and joy to the mind: 1/ magnanimity, 2/ steadfast endurance over a long time, 3/ joy, 4/ gratitude, 5/ lofty aspiration, and 6/ pure goodness. Within these six qualities, three states of mind should be aroused: 1/ reverence and esteem, 2/ sympathetic joy, and 3/ joyful delight. Those who, after hearing these six qualities, give rise to the resolve to contemplate them will generate immeasurable merit, and all their evil karma will also be entirely extinguished—how much more so in the case of bodhisattvas?

Upholding the pure precepts causes transcendent wisdom to become purified and swiftly perfected. Patient endurance in cultivation causes transcendent wisdom to be accomplished early. Diligent cultivation at all times causes transcendent wisdom to be perfected swiftly.

Single-minded meditative contemplation under all circumstances causes transcendent wisdom to become pure and wholly wholesome and to be perfected swiftly. With regard to all dharmas, one must employ wisdom in contemplative examination, thereby swiftly bringing transcendent wisdom to perfect accomplishment. All three kinds of precepts must be fulfilled; even if one is bound with grass or strung together with jewels, one must not allow them to be violated.

Since the precepts comprise as many as three kinds rather than only one, they are said to be manifold. In cultivation, one should patiently endure all matters and circumstances, and at all times one must strive without weariness. Under all circumstances, one should maintain meditative contemplation so that the mind does not become distracted.

With regard to all dharmas, one must apply wisdom to discern what is appropriate. Cultivating the six paramitas will yield six results: 1/ wealth and honor, 2/ birth into a noble family, 3/ a large retinue, 4/ the accomplishment of great undertakings, 5/ freedom from the defilement of afflictions, and 6/ attainment of the five fields of knowledge. Or, as stated in the Mahayana-samgraha, one will be able to accomplish many beneficial things.

After the Buddha had expounded this Dharma gateway of the abhiseka of prajnaparamita—the treasury of wisdom concerning the profound principle—he immediately addressed Bodhisattva Vajrapani: If anyone hears this wondrous Dharma gateway of the abhiseka, the treasury of wisdom concerning the profound principle, and has faith in and understands it, receives and upholds it, reads and recites it, and cultivates it, that person will soon accomplish the bodhisattva practices and swiftly attain unsurpassed, complete, perfect enlightenment. By hearing the Dharma of the six paramitas, cultivating the bodhisattva practices, and aspiring to attain the fruit of liberation, one will certainly accomplish it swiftly.

At that time, the Buddha, relying upon the wisdom seal of all Buddhas and practicing the esoteric Dharma gateways of all Buddhas with the form-body of the Tathagata, expounded transcendent wisdom for the bodhisattvas—the supreme Vajra principle upon whose wisdom seal all Buddhas rely.

This passage discusses the Vajra wisdom-seal Dharma gateway of all Buddhas, elucidating two practices through which the result is attained. The scripture contains three parts, as explained above.

1/ The first part explains the name of the Dharma gateway taught by the Buddha. Through wondrous wisdom, the sublime Dharma of all Buddhas is set in motion. Because the Buddha’s supreme teaching is difficult to comprehend fully in its essential nature, it is called secret. Through this single gateway of the wisdom seal, the Buddhadharma is received and upheld. Since all Buddhadharmas are gathered into this wisdom seal, it is said to set them in motion. The Buddha taught this Dharma so that the assembly might earnestly penetrate it and completely destroy birth and death, all by means of this wisdom as firm as vajra.

If anyone fully receives the body-seal of the Vajra of all Buddhas, that person will certainly realize and enter the Buddha’s Dharma-body. If anyone fully receives the speech-seal of the Vajra of all Buddhas, that person will attain ease and mastery among all dharmas. Because, at the causal stage, the Buddha practiced the three karmic activities in complete purity, the resulting attainment is the Vajra Dharma-body.

If anyone fully preserves the mind-seal of the Vajra of all Buddhas, that person will attain sovereign power in meditative concentration. If anyone fully receives the wisdom seal of the Vajra of all Buddhas, that person’s body, speech, and mind will become firm, steadfast, and immovable like vajra. Because, at the causal stage, Vajra wisdom was fully applied to the three karmic activities, the resulting attainment is the absolute purity and goodness of body, speech, and mind.

Like indestructible vajra, one will not be harassed by evil companions, nor can birth and death cause one harm. This section means that by cultivating each of the three karmic activities separately, with such a supreme cause, one will attain three corresponding results. If practicing only one of the three karmic activities yields such a result, how much more so when all three are completely fulfilled: one’s strength will then be as firm and indestructible as vajra.

After the Buddha had expounded the prajnaparamita wisdom seal concerning the Vajra principle, he addressed Bodhisattva Vajrapani and the other bodhisattvas: If anyone hears this wisdom seal concerning the Vajra principle and has faith in and understands it, receives and upholds it, reads and recites it, and cultivates it, all that person’s undertakings will be accomplished. That person will constantly obtain supreme conditions conforming to the aspiration to cultivate wisdom, and all meritorious karma will be perfectly accomplished.

This section praises the merit of the sutra. That all undertakings are accomplished means that no evil deed remains and everything accords entirely with wholesome action. Constantly obtaining supreme conditions means obtaining wholly wholesome conditions in both the present and the future, remaining far removed from decline and ruin, and swiftly perfecting the cultivation of merit and wisdom.

Through such a wholesome cause, one obtains such a supreme result.

Because one attains supremely pure body, speech, and mind—firm and as difficult to destroy as vajra—one swiftly realizes unsurpassed, complete, perfect enlightenment. This describes the attainment of the highest fruition in the future.

At that time, relying upon the Dharma free from conceptual proliferation, the Blessed One expounded from the Buddha-body for the bodhisattvas this supremely profound transcendent wisdom as the turning of the Dharma wheel. The six preceding passages elucidate the supreme sphere of realization. The following six passages set forth the supreme practices and may also be divided into three sections.

The first two passages set forth the characteristics that must be eliminated and those that must be cultivated. The next two elucidate the contemplative practices cultivated to eliminate those characteristics. The final two concern practicing in accordance with two universal teachings.

Generally speaking, the first two passages set forth the true character of cessation, which has two aspects: first, departing from all conceptual proliferation—the self-turning of the Dharma wheel—and contemplating suchness to eliminate discrimination; second, contemplating the nature of equality to cultivate and realize the true Dharma. The latter passage is divided into three parts: 1/ elucidating the Dharma taught by the Buddha, which is further divided into two: explaining the characteristics upon which all Buddhas rely—the Dharma-nature of suchness, free from all discrimination; 2/ being far removed from all verbal expression; and 3/ freedom from conceptual proliferation, which is the characteristic upon which the Dharma-body relies.

Regarding the self-turning of the Dharma wheel, the word “wheel” has two meanings: 1/ encompassing everything universally, and 2/ crushing and destroying. By contemplating the nature of suchness, free from conceptual proliferation, one becomes fully comprehensive with respect to all dharmas. Through contemplation, one becomes free from all discrimination and attachment, and destroys birth and death; this is called crushing and destroying.

Properly understood, this “wheel” is a Dharma gateway, namely, the self-turning of the Dharma wheel. It clearly teaches that the place of cultivation is a gateway: upon hearing this instruction, one gives rise to the resolve to practice. Having given rise to the resolve to practice, one will certainly perfect the fruition.

Having attained the fruition, one then transmits it to others, and in this way the wheel continues to turn without end.

All dharmas are empty and without self-nature; therefore, all dharmas are signless. Being free from every sign, dharmas are wishless; because they are wishless, there is nothing to seek. The following section is divided into four parts, elucidating what the Buddha taught.

The first three concern the gateways of liberation: the imagined nature (24) is entirely empty; the perfectly accomplished nature (25) is signless; and the dependently arisen nature (26) is wishless. The three gateways of liberation apply to all three natures. Here, only the true and the false are set forth, and both apply to all three natures.

Thus, since there is no longer a self, this is called emptiness; one is also entirely free from the ten designations, which is signlessness; and no designation of wishlessness remains either.

All dharmas are completely free from attachment and therefore are utterly quiescent and sovereign. This section concerns freedom from attachment and freedom from birth.

All dharmas are impermanent. Since their intrinsic nature is always empty, they are unstable and never at peace. All dharmas are without self; because they lack intrinsic nature, they are impure, being removed from intrinsic purity. The preceding passage speaks of abandoning the four inverted attachments.

All dharmas are unobtainable, for when their intrinsic nature is investigated, they cannot be apprehended; therefore, dharmas are inconceivable. Since the intrinsic nature of dharmas has no real existence, dharmas have no sovereign master. Because dharmas are provisionally formed through the conjunction of causes and conditions, they cannot be discussed through empty speculation.

The intrinsic nature of dharmas is quiescent and transcends all speech; therefore, the pure and sublime prajnaparamita is intrinsic quiescence. This concerns freedom from all attachments. Where there is no attachment, there is nothing attained.

A seeking mind that deliberates upon verbal expressions cannot conceive it, but borrows provisionally established dharmas that have no real existence. Dharmas fundamentally transcend speech and cannot be discussed through empty speculation, for the intrinsic nature of dharmas is pure. The wisdom of prajnaparamita that realizes the true aspect is quiescent; therefore, this Dharma-nature is the intrinsic emptiness of all dharmas.

Having thus taught that one must abandon verbal discussion concerning the self-turning wheel of the principle of wisdom, the Buddha then addressed Bodhisattva Vajrapani and the other bodhisattvas: If anyone hears this inconceivable self-turning wheel of the principle of wisdom and has faith in and understands it, accepts and upholds it, reads and recites it, and cultivates it, that person will attain unobstructed mastery regarding all dharmas and will swiftly realize perfect enlightenment. This section praises the scripture’s supreme merit: by attaining the emptiness of Dharma-nature, one acquires unobstructed wisdom regarding all dharmas.

At that time, the Blessed One manifested a body in accordance with the Dharma of all Buddhas and taught the bodhisattvas the wisdom of prajnaparamita that penetrates deeply into the great wheel, the boundless principle of the equality of dharmas. This section explains that entering the vast great wheel is the equality of dharmas. Through contemplating equality, one realizes the true principle.

Among the three representative dharmas, the name of this Dharma-gate has already been stated. Previously, the self-turning wheel was explained, but the particular dharmas involved were not specified. Now it is clearly shown that the true and perfect nature of all dharmas is free from every attachment.

Because all dharmas pervade one another, it is universally pervasive; because there is no dharma it does not encompass, it is called equality. Dharma is the fundamental essence and is therefore also called nature. To understand the equality of wisdom is to comprehend deeply the universally pervasive Buddha-nature.

To understand correctly the meaning of equality is to penetrate the profound and vast true meaning of bodhisattvas. Only by penetrating deeply into the nature of equality can one awaken to the nature of all dharmas. What follows presents in detail the sections already mentioned, in which three points deserve attention: first the particular nature is explained, and afterward the common nature.

The particular nature is further divided into three: 1/ the universally pervasive nature of the noble ones; 2/ the Buddha’s Dharma-body, which destroys birth and death, is firm like vajra and difficult to damage, and bodhisattvas who practice according to this teaching will realize it; 3/ the true meaning of equality is the bodhisattva-nature practiced by all Buddhas. Vajra is a proper name and does not signify bodhisattva.

Those who penetrate this dharma have not yet perfected the Vajra-nature but possess it only nominally; both are collectively called dharmas. Dharma here means the teaching. To illuminate the causes and results already described, it is the supreme and clearly expounded teaching that leads deeply into the wheel of Dharma-nature; accordingly, the particular nature is taught so that the true nature may be realized.

By penetrating deeply into the equality of the skandhas, one can understand all skandhas. By penetrating deeply into the equality of the ayatanas, one can enter all ayatanas. By penetrating deeply into the equality of the dhatus, one can comprehend the aspect of the nature of the dharma-dhatu. The following two sections elucidate the wheel of Dharma-nature, which has three aspects: 1/ particular dharmas, 2/ common dharmas, and 3/ stages of the Dharma. The particular dharmas comprise seven divisions: the first three concern distinct meanings and the three essences of the true Dharma-nature.

By fully understanding equality, one can comprehend the nature of all dharmas. By understanding the equality of dependent origination, one understands all dependently originated dharmas. Only by penetrating deeply into the precious nature of equality can one understand the precious Dharma-nature.

Only by entering the equality of true nature can one fully comprehend the wheel of true nature. These four particular dharmas are precisely the Four Noble Truths. Dependent origination consists of twelve factors, while the precious teaching is the Three Jewels.

Nutriment consists of four kinds: physical nutriment, contact as nutriment, volition as nutriment, and consciousness as nutriment. The three objects of odor, taste, and touch constitute physical nutriment. Contact is the touching and encountering associated with the sixth consciousness.

Volition is thought and also belongs to the sixth consciousness. Consciousness is that which stores, referring to the eighth consciousness. According to conditions, the four means of embracing are taught and brought back to Dharma-nature.

Only by comprehending that the nature of wholesome dharmas is entirely equal can one understand clearly the whole wheel of the Dharma-nature of the wholesome. Only by comprehending the equality of the nature of unwholesome dharmas can one understand the wheel of the Dharma-nature of the unwholesome. Only by comprehending the equality of the nature of morally determinate dharmas can one understand the wheel of the Dharma-nature of the morally determinate.

Only by comprehending the equality of the nature of morally indeterminate dharmas can one understand the wheel of the Dharma-nature of the morally indeterminate. Only by comprehending the equality of the nature of contaminated dharmas can one understand the wheel of the Dharma-nature of the contaminated. Only by comprehending the equality of the nature of uncontaminated dharmas can one understand the wheel of the Dharma-nature of the uncontaminated.

Only by comprehending the equality of the nature of conditioned dharmas can one fully understand the wheel of the Dharma-nature of the conditioned. Only by penetrating the equality of the nature of unconditioned dharmas can one fully understand the wheel of the Dharma-nature of the unconditioned. Only by clearly understanding the equality of the nature of worldly dharmas can one penetrate the wheel of the Dharma-nature of the worldly.

Only by comprehending the equality of the nature of supramundane dharmas can one penetrate the wheel of the Dharma-nature of the supramundane. This section shows that comprehending all dharmas is to penetrate the wheel of Dharma-nature. It contains five divisions, as explained according to the meaning of the scripture.

These five divisions apply universally to both persons and dharmas.

Only by understanding the equality of the nature of ordinary beings can one understand the entire wheel of the Dharma-nature of ordinary beings. Only by clearly understanding the equality of the nature of shravakas can one penetrate the wheel of the Dharma-nature of shravakas. Only by clearly understanding the equality of the nature of pratyekabuddhas, or solitary realizers through conditions, can one understand the entire wheel of the Dharma-nature of pratyekabuddhas.

Only by penetrating the equality of the nature of bodhisattvas can one understand the wheel of the Dharma-nature of bodhisattvas. Only by awakening to the equality of Buddha-nature can one comprehend the wheel of the Dharma-nature of the Tathagata. This is the third point, explaining how the stages of the Dharma penetrate deeply into the wheel of Dharma-nature.

There are five: one ordinary stage and four noble stages, as already known.

One must understand the equality of the nature of sentient beings to penetrate fully the wheel of the Dharma-nature of all classes of sentient beings. This section elucidates comprehension of the intrinsic nature of sentient beings. Only by understanding the equality of every intrinsic nature can one penetrate the wheel of Dharma-nature. This point discusses the wheel of Dharma-nature in general: noble or ordinary, person or dharma—all belong to the wheel of Dharma-nature. To understand all dharmas fully, one must return to the intrinsic nature of the vast great wheel.

Having taught in this way the principle of wisdom concerning the equality of Dharma-nature that enters the vast great wheel, the Buddha addressed Bodhisattva Vajrapani and the other bodhisattvas, saying: If anyone hears this sublime Dharma-gate of the principle of equality and has faith in and understands it, accepts and upholds it, reads and recites it, and cultivates it, thereby skillfully awakening to the equality of all dharmas, that person will swiftly realize unsurpassed enlightenment.

This section praises the supreme merit of the scripture. By hearing this scripture, one awakens, both in the present and in the future, to the equality of the intrinsic nature of all dharmas. By awakening, cultivating, and realizing, and by skillfully penetrating to the ultimate, one swiftly realizes the fruit of the Path.

At that time, the Blessed One, in accordance with the Dharma, universally received all offerings. As the Tathagata, the true and pure field of merit, he taught the bodhisattvas the ultimately transcendent wisdom. Among all forms of offering, this is the unsurpassed and sublime Dharma gateway of the profound principle.

The preceding passage is divided into two parts, elucidating the contemplative practice of relinquishing characteristics. First, offering is the unsurpassed and truly pure Dharma; through the power of contemplation, one cultivates this practice of offering. Second, one skillfully disciplines the mind; through contemplation, one eliminates anger, scowling, and so forth.

This passage may be divided into three parts: 1/ introducing the Dharma gateway to be practiced; 2/ receiving profound and extensive offerings; and 3/ being a true and pure field of merit. This is the Dharma practiced by a Buddha, the complete and genuine offering, and the true Dharma offering among all forms of offering. Upon attaining Buddhahood, with the three kinds of karma purified and perfected, one receives offerings extensively and profoundly, bestows the true Dharma upon sentient beings, and becomes a pure field of merit; hence it is called unsurpassed, with nothing superior to it.

Although followers of the two vehicles possess merit, they have not yet attained the unsurpassed field of merit.

Generate the aspiration for unsurpassed bodhi and vow to make offerings universally to all Buddhas in order to preserve the true Dharma. Making offerings to the Buddhas is the cultivation of the perfection of wisdom. Making offerings to the Buddhas is the cultivation of the Dharma practices of liberation.

Making offerings to the Buddhas is the cultivation of the Dharma practices of meditative concentration and mindfulness. Making offerings to the Buddhas is the cultivation of the five eyes and six supernormal powers. Making offerings to the Buddhas is the cultivation of wisdom and liberation.

Making offerings to the Buddhas is the cultivation of loving-kindness, compassion, sympathetic joy, and equanimity. Making extensive offerings to the Buddhas is the cultivation of the qualities unique to a Buddha; this is the true meaning of making offerings to the Buddhas. The principal point of the following section is that, by cultivating the cause of true Dharma offerings, one subsequently attains the pure cause.

Within it are three points: cultivating practices of contemplation and cultivation, and practicing the conduct of the Dharma. The first part is further divided into three: the practice of initially generating the aspiration, the practice of embracing and protecting, and the practice of cultivation. Among all forms of offering, the offering of Dharma is supreme.

The Assembly of the Deva Kings states: It is as though two people, fleeing royal bandits, do not violate the king’s treasures; what could not be heard throughout hundreds of thousands of myriads of kalpas will certainly be heard. If one does not receive and uphold the Dharma, one does not understand generosity. Those who generate the great aspiration for bodhi, preserve the true Dharma, and practice in accordance with the teachings possess a tranquil and impartial mind and benefit both themselves and others; this alone is genuine offering.

The Buddha taught that those who generate the great aspiration for bodhi, like bodhisattvas who have first generated the aspiration, acquire precious merit from even the smallest single thought, and that merit cannot be exhausted throughout hundreds of thousands of myriads of kalpas—how much more so when they continue for many kalpas. It is like the ocean, which at first contains little, but gradually accumulates innumerable priceless jewels.

Those jewels arise from the sea. The trichiliocosm is initially the support of all twenty-five classes of sentient beings. A bodhisattva’s generation of the aspiration is likewise: at first it is limited, but it gradually becomes a support for every kind of sentient being, with the aspiration of loving-kindness and compassion foremost.

Just as nothing can obscure space, sentient beings are as immeasurable as space. Because sentient beings are innumerable, the bodhisattva generates an aspiration of corresponding vastness, capable of encompassing every world and every kind of being. If bodhisattvas draw near to spiritual friends, make offerings to the Buddhas, cultivate roots of virtue, and seek the supreme Dharma, their minds will always be gentle, and they will patiently endure suffering.

Bodhisattvas generate vast loving-kindness and compassion, possess a profound mind of impartiality, delight in the Great Vehicle, and seek the wisdom of a Buddha. Only those who fully possess these ten qualities can generate the aspiration for unsurpassed, complete, perfect enlightenment, as explained fully in the sutra. What does it mean to embrace and protect the Dharma?

To embrace means to receive and preserve it, as Lady Srimala preserved the true Dharma. To protect means to support and safeguard it, and it also means contributing to the continued existence of the true Dharma. One sustains and protects the Dharma like a fortified citadel and sacrifices oneself as an offering without begrudging even one’s body and life.

The paramitas constitute the irreversible practice comprising seven mental qualities: 1/ dharani, which is a mnemonic seal or spell; 2/ samadhi, meditative concentration; 3/ dhyana, the four practices of mental concentration; 4/ liberation, the eight liberations; 5/ the four immeasurable states of mind—loving-kindness, compassion, sympathetic joy, and equanimity; 6/ all the Buddhas’ qualities that are not shared with those on the bodhisattva stages; and 7/ the Buddha-Bhagavats’ 140 qualities unique to a Buddha.

The Buddhas fully possess the thirty-two excellent marks, the eighty minor characteristics, the four purities, the ten powers, the four kinds of fearlessness, the three foundations of mindfulness, the three mindfulnesses of great compassion, the never-forgetting of the Dharma, freedom from habitual tendencies, and all such sublime wisdom. These are qualities possessed only by a Buddha and are therefore called unique qualities.

The thirty-two excellent marks, the eighty minor characteristics, the ten powers, the four kinds of fearlessness, great compassion, never forgetting the Dharma, and so forth have been explained above. Here the four purities are elucidated: 1/ Because the basis of all dharmas is purified, all deeply rooted afflictions and habitual tendencies are completely extinguished. All personal desires relating to one’s own body are relinquished, and one abides in mastery. 2/ All aspirations are purified;

that is, concerning such phenomena as manifestation and transformation, concealment and appearance, every object of cognition transforms spontaneously. 3/ All states of mind are purified: because coarse and unwholesome states of mind have been abandoned forever, every root of virtue is accumulated. 4/ Omniscience in all its modes is purified.

Deeply rooted ignorance is abandoned forever; everything known is transformed into unobstructed wisdom, which is sovereign wisdom. The three foundations of mindfulness mean that throughout the long night the Buddha has this intention: how may sentient beings be caused to abide in the Dharma of liberation without falling into error while practicing? Throughout that exceedingly long night, the Buddha wishes to teach and transform beings according to those aspirations; whether they are fulfilled or not, he gives rise to no sorrow or anxiety.

The three foundations of mindfulness have now been explained in brief; the following are three distinct cases. First: those who proceed solely in right conduct. Second: those who proceed solely in wrong conduct.

Third: those whose conduct is partly right and partly wrong. The Buddha gives rise to neither joy nor sorrow but abides solely in great equanimity. The three kinds of karma of the Buddhas are pure; whoever fails to guard the three kinds of karma becomes defiled.

The Buddha has forever eliminated habitual tendencies connected with walking, looking, speaking, or standing. Although afflictions caused by karma scarcely arise, they may generally not be outwardly manifested through action. All habitual tendencies have been eliminated without remainder.

The various kinds of sublime wisdom are, in general, the dharmas; the non-erroneous wisdom does not lie outside the Buddha-Dharma explained above.

Upon contemplating all dharmas, whether permanent or impermanent, neither can be apprehended. Universally making offerings to all Buddhas, one contemplates all dharmas, whether pleasant or painful, and neither can be apprehended. Universally making offerings to all Buddhas, one contemplates all dharmas, whether self or non-self, and neither can be apprehended.

Universally making offerings to all Buddhas, one contemplates all dharmas, whether pure or impure, and neither can be apprehended; this alone is the true Dharma offering universally made to all Tathagatas. The subsequent contemplation of the modes of practice has three aspects: 1/ abandoning the four inversions, 2/ practicing the three gateways, and 3/ abandoning attachment to arising and cessation. In later generations, most people cling to the body, mind, sensations, and dharmas as permanent, blissful, self, and pure.

To eliminate such attachments, the Buddha taught the contemplation of the Four Noble Truths as impermanent, non-self, devoid of pleasure, and impure, causing beings to abandon samsara and seek the Dharma of the Two Vehicles. Those of the Two Vehicles still cling to four dharmas: reality, this, that, and impermanence. Because they cling to dharmas, they delight in the Lesser Vehicle and do not wish to seek the Great Vehicle.

Later, the Blessed One taught the Great Parinirvana with its four virtues of permanence, bliss, self, and purity, causing his disciples to relinquish the lesser fruit and turn toward the Great Vehicle; after hearing it and abandoning their former attachments, they attain the fruit of Buddhahood. Both teachings are skillful means used for guidance and are not ultimate reality. Dharmas in their true nature are neither of the two.

Therefore, it is said that the Buddhas sometimes teach self and sometimes teach non-self, while the true characteristic of all dharmas is neither self nor non-self. The other three virtues are likewise. Now, in contemplating the true characteristic in order to establish offerings, one contemplates all dharmas, whether permanent or impermanent, and neither can be apprehended.

One contemplates all dharmas, whether empty or nonempty, and neither can be apprehended. Universally making offerings to all Buddhas, one contemplates all dharmas, whether possessing characteristics or without characteristics, and neither can be apprehended. Universally making offerings to all Buddhas, one contemplates all dharmas, whether associated with aspiration or without aspiration, and neither can be apprehended; only this is called truly making offerings to all Tathagatas.

This Dharma concerns the practice of the three gateways of liberation. Those of the Two Vehicles contemplate suffering as empty, which is the practice of emptiness and non-self; they contemplate origination and the path wholly in relation to the truth of suffering, which is the partial cultivation of wishlessness; and they thoroughly contemplate ultimate reality, which is the practice of signlessness, thereby completing their cultivation in joyful vigor.

Those of the Great Vehicle contemplate the truly existent self imagined through the nature of imaginary construction as the practice of emptiness; contemplate the dependently arisen nature as the practice of wishlessness; and contemplate the perfectly accomplished nature as the practice of signlessness. Alternatively, all three mutually complement one another. Emptiness, signlessness, and wishlessness together destroy the deluded discriminations of ordinary beings and eliminate the two kinds of attachment: attachment to self and attachment to dharmas.

Thus, this is not sheer nothingness. Having aspirations and having characteristics are likewise attachments of ordinary beings. The practices of emptiness, wishlessness, and signlessness are all directed toward skillful Dharma gateways.

According to the principle of the true characteristic, there is neither emptiness nor nonemptiness, neither having aspiration nor wishlessness, neither having characteristics nor signlessness. Now, when the true characteristic is contemplated, none can be apprehended. By examining the foregoing single dharma, one can understand all dharmas.

Therefore, the doctrinal exposition mentions “śūnyatā,” meaning the nature of emptiness. Yet the Dharma-nature is not a vacuous emptiness.

One contemplates all dharmas, whether abandoned or not abandoned, and both are untenable and cannot be accepted. In making offerings to all Buddhas, one contemplates all dharmas, whether quiescent or not quiescent, and neither can be apprehended; only this is truly the Dharma offering universally made to all Tathagatas. Ordinary beings falsely cling to and crave samsara; their minds are impure, yet they are unwilling to abandon it.

Wishing to destroy the attachments of ordinary beings, the Buddha taught that they must abandon them so that their minds may become quiescent. Reliance on the dharmas of abandonment and quiescence to eradicate sentient beings’ affliction of attachment is intended to lead them into the true nature, wherein there is abandonment and purity. In terms of the true essence of all dharmas, however, there is nothing to abandon or not abandon, and nothing that is quiescent or not quiescent.

Purity and impurity alike belong merely to the initial gateway and are not the Dharma-nature. In the essential true characteristic of dharmas, the path of speech is cut off and the course of conceptual reasoning and deliberation ceases; therefore, even abandonment cannot be accepted as apprehensible.

Through profound contemplation with transcendent wisdom, hearing, copying or printing, receiving and retaining, reading and reciting, reflecting upon, and cultivating the teaching cause the Dharma to circulate widely among sentient beings. This is like personally making a Dharma offering or, through others, universally making offerings to all Tathagatas. From this point onward, the Dharma gateway of cultivation is explained as comprising: 1/ printing, 2/ listening, 3/ receiving and retaining by cherishing and valuing the Dharma so that the mind never departs from it and, even at the risk of life and death, resolutely vowing to pursue it, 4/ reading, 5/ reciting, 6/ reflecting, 7/ cultivating in accordance with the teachings,

8/ extensively explaining it to all sentient beings so that the Dharma may circulate forever, 9/ personally making Dharma offerings, and 10/ helping others make offerings.

These ten are methods of cultivation and practice, whether one performs them oneself or teaches others to perform them, praises them, rejoices in them, offers congratulations, and so forth. Among the methods of making offerings, one may personally arouse the resolve or encourage others to make offerings. In accordance with reality, personally making offerings, teaching others to make offerings, praising, rejoicing, offering congratulations, and so forth are all called Dharma offerings.

Helping others to print the teaching, up to encouraging them to make offerings and praising the merit thereof, and so forth, are all called practicing or making offerings to the Dharma. Those who cultivate these ten dharmas will attain immeasurable and even inexhaustible supreme merit, as when they continuously encourage others to cultivate them, as clearly explained in the Madhyāntavibhāga Treatise.

After the Buddha had taught this true Dharma offering as the sublime purport, he addressed the bodhisattva Vajrapāṇi and the other bodhisattvas: If anyone hears this unsurpassed purport of wisdom and, with offerings, faith, and understanding, receives and retains, reads and recites, and cultivates it, that person will swiftly perfect the bodhisattva practices and vows and quickly realize unsurpassed, complete, perfect enlightenment. This section praises the supreme merit of the sutra. Making offerings to the Dharma is the practice of the bodhisattva path; therefore, the bodhisattva practices are swiftly brought to perfection.

At that time, the Blessed One, again relying upon the Buddha’s aspect of skillful subjugation, taught the bodhisattvas this profound principle of the wondrous Dharma of wisdom that teaches and subdues sentient beings: the ultimate, transcendent wisdom. Based upon contemplative cultivation, the second of the following sections sets forth the wisdom of skillful subjugation. Through contemplative cultivation, anger and the like are eliminated.

The passage contains the three meanings explained above. The first part gives the general name of the Dharma, which has already been explained. To be able to subdue skillfully means to eliminate anger and the like.

One who skillfully subdues gathers in wisdom and carefully guides sentient beings; using wisdom to contemplate deeply is called esoteric. Because this wisdom is a treasury that preserves the Buddhadharma and its merits, it is said to embrace and uphold, and is also called the treasury of wisdom. By means of this treasury of wisdom, faults such as attachment to self and others, anger, hatred, and so forth are eliminated; hence it is called subjugation.

The meaning of this Dharma is clear: through discerning wisdom, one realizes the intrinsic nature of dharmas, and unwholesome dispositions such as irritability and anger can also be restrained. All sentient beings are the same; that is, the nature of their anger is the same. When all sentient beings subdue their intrinsic nature, they thereby subdue the nature of anger.

The true Dharma-nature of all sentient beings is precisely the real existence of the nature of anger. The thusness-nature of sentient beings is precisely the inherent nature of anger. The dharmadhatu-nature of sentient beings is precisely the nature of anger pervading the dharmadhatu.

The freedom-from-arising nature of sentient beings means not being apart from the nature of anger. The inherently real nature borne by sentient beings is precisely the actual reality of the nature of resentment. The originally empty nature of sentient beings means that the intrinsic nature of anger is originally empty.

The signless nature of sentient beings is precisely the signlessness of the nature of anger. The wishless nature of sentient beings means not desiring the nature of anger. The nature of remoteness in sentient beings means being far removed from the nature of anger.

The quiescent nature of sentient beings is precisely the quiescence of the nature of anger. The unobtainable nature of sentient beings means that the nature of anger cannot be apprehended. The nature of nonexistence in sentient beings means that the nature of anger has no possessor.

The inconceivable nature of sentient beings is precisely the inexpressibility of the nature of anger. The nature of freedom from conceptual proliferation in sentient beings means that the nature of anger cannot be treated through empty discussion. The adamantine nature of sentient beings means that anger itself is also as solid as refined gold.

The following section clearly explains what has been elucidated, and it contains two points: first, it sets forth seventeen true aspects, describing the modes of anger itself; afterward, it explains the reason. The scriptural passage in the first part is divided into five sections. First, the Dharma of nonduality is used to eliminate the three unchanging aspects within anger.

When anger arises, one should reflect: Since all dharmas are equal, how can there be anger? Since all dharmas are undefiled, can anger overwhelm me? Since dharmas do not change, the nature of anger is likewise.

Why, then, discriminate, seeing another person become angry and consequently growing incensed oneself? Through contemplation in this way, all errors are completely eliminated. These are standards that must be learned.

Second, the virtue of true permanence is used to destroy the four aspects of grasping at objects as real and thereby giving rise to anger. Third, nonexistence, which is complete freedom from all characteristics, is used so that one does not seek the three true aspects and thereby give rise to anger. Fourth, the Dharma that cuts off defilement is used to become free from the two kinds of freedom from arising that give rise to anger.

Fifth, nonattainment and subtle falsity are used to become free from the five kinds of claims to truthful speech through which anger arises. In the foregoing order, each section is governed and dominated by anger. These are the dharmas already discussed above and therefore are not explained again.

Among the afflictions here, anger alone is cited because it is the gravest; in terms of its true aspect, it contains every kind of defilement. Anger, as we know, is the root of defilement. Since sentient beings are originally prone to anger, the intrinsic nature of anger is always inherently present.

The intrinsic natures of persons and dharmas are the true aspect and cannot be divided into two. Knowing this, one does not perceive anger and therefore does not give rise to erroneous afflictions.

Why is this? Because the intrinsic nature subdued by all sentient beings is unsurpassed, complete, perfect enlightenment; it is the ultimate, transcendent wisdom, the omniscience of all Buddhas. The following section explains the reason: because sentient beings have subdued their intrinsic nature, its true aspect is the Dharma-body of unsurpassed enlightenment.

This concerns the true aspect of the intrinsic nature of enlightenment: when contemplative wisdom is used to contemplate and illuminate, the essence of Dharma-nature and the characteristics of dharmas are not different, just as the essence of a knife and its sharpness are not different. Therefore, one should know that the intrinsic nature of anger is also the omniscience of all Buddhas. There are many ways of explaining this, with such terms as ultimate wisdom and conventional wisdom each having their own names.

A second explanation states that omniscience is the Buddha’s wisdom. It may also be said that a Buddha is one who has perfected wisdom. The intrinsic nature of transcendent wisdom here is the Buddha’s wisdom; thus anger becomes true thusness, also called the Buddha’s wisdom.

Therefore, affliction itself is enlightenment, and the two are wholly undifferentiated. Furthermore, when one knows something to be an affliction, it certainly does not arise; the Dharma-nature is originally likewise, without any difference. Moreover, the intrinsic nature that is subdued is itself the true aspect.

Enlightenment is also the true aspect, and prajnaparamita is also the intrinsic nature of all Buddhas. Intrinsic nature is the root of knowing wisdom. Although the four wisdoms bear different names, their essence is a single characteristic without distinction.

Both wisdom and discerning insight are called prajnaparamita; their meaning is the same.

After the Buddha had skillfully taught this wondrous and profound principle of the Dharma of subjugation and the treasury of wisdom, he addressed the bodhisattva Vajrapani and all the bodhisattvas, saying: If anyone hears such a Dharma, has faith in and understands it, accepts and upholds it, reads and recites it, cultivates it, and then restrains anger and its attendant errors within himself, that person will also be able to subdue all sentient beings. This section praises the scripture’s extraordinary merit and sets forth defiled habits such as anger, which belong to the category of defilement.

Such a person will constantly be born in wholesome realms and enjoy every excellent pleasure; even toward those regarded as enemies and hated in this life, that person will always arouse compassion. This is the extraordinary fruit in the present world. When anger alone arises, one will certainly undergo suffering. Now, by being free from anger, one is born in a wholesome realm and obtains every excellent joy and happiness. Because one is free from anger and does not trouble others, enemies in this life will respond with loving-kindness.

If one knows how to cultivate the bodhisattva practice skillfully, one will swiftly realize the fruit of unsurpassed enlightenment. This is the extraordinary supramundane fruit.

At that time, the Blessed One, relying upon wholesome dharmas, established the equality of Dharma-nature and manifested the body of the Tathagata. For the bodhisattvas, he taught the ultimate, transcendent wisdom, a Dharma of supremely profound and marvelous principle. The general presentation of the practice of this Dharma contains six sections; the last two sections clarify two universally extensive practices.

This section teaches the nature of equality, the most excellent Dharma of all. One contemplates and illuminates the true aspect in which persons and dharmas are equally all-pervasive. The final section states that sentient beings rely upon the esoteric Dharma to cultivate universal contemplation, seeing that persons and dharmas are all wholesome dharmas.

Of the three subsections, this is the first, which presents in general the name of the Dharma-gate of cultivation: skillfully establishing the nature of equality. Dharma is precisely the equality of Dharma-nature. Dharma is also true thusness, universally present in persons and dharmas, and therefore it is called the nature of equality.

This true nature and its functioning cannot be analyzed through language. A provisional Dharma of equality is now designated and called an establishment. Because the true Dharma-nature is the most excellent Dharma and causes one to proceed toward rebirth, it is called a Dharma-gate.

Because the nature of all sentient beings is equal, ultimate, supremely transcendent wisdom is also equal. Because the nature of all dharmas is equal, ultimate, supremely transcendent wisdom is also equal. Because the nature of all sentient beings is subject to mastery, ultimate, supremely transcendent wisdom is also mastered.

Because all kinds of sentient beings truly exist, ultimate, supremely transcendent wisdom also truly exists. Because the true meaning of all dharmas is just as it is, ultimate, supremely transcendent wisdom is likewise so. The following section sets forth six points concerning what has been stated: first, because persons and dharmas are all-pervasive, one becomes free from the three fundamental defilements and attains transcendent wisdom, as above.

The third is that dharmas are unchanging. This is called the truth, which above was described as the true and correct meaning of dharmas. The mundane and supramundane do not go beyond these two: dharmas and sentient beings.

Awakening to these two dharmas is ultimate, transcendent wisdom—the wisdom of contemplative illumination. The intrinsic nature of both is the true characteristic of transcendent wisdom; thus, they mutually complement one another.

Because all kinds of sentient beings are suchness, ultimate, transcendent wisdom is also suchness. Because all dharmas are suchness, ultimate, supremely transcendent wisdom is also suchness. Because all sentient beings are the dharma realm, profound, ultimate wisdom is also the dharma realm.

Because all dharmas are the dharma realm, ultimate, transcendent wisdom is also the dharma realm. Because all sentient beings are the Dharma-nature, ultimate, transcendent wisdom is also the Dharma-nature. Because all dharmas are the Dharma-nature, ultimate, transcendent wisdom is also the Dharma-nature.

Because all sentient beings are real, ultimate, transcendent wisdom also truly exists. Because all dharmas truly exist, ultimate, transcendent wisdom also truly exists. Second, persons and dharmas are of an eternally abiding nature; the essence of dharmas consists of the four kinds of suchness, which are themselves prajna.

Because all sentient beings are originally empty, supreme transcendent wisdom is also empty. Because all dharmas are originally empty, transcendent wisdom is also empty. Because all sentient beings are signless, transcendent wisdom is also signless. Because all dharmas are signless, transcendent wisdom is also signless. Because all sentient beings are wishless, transcendent wisdom is also wishless. Because all dharmas are wishless, transcendent wisdom is also wishless. Third, persons and dharmas are non-existent; freedom from characteristics and wishlessness—these three dharmas are themselves wisdom.

Because all sentient beings are utterly detached, transcendent wisdom is also utterly detached. Because all dharmas are utterly detached, transcendent wisdom is also utterly detached. Because all sentient beings are quiescent, transcendent wisdom is also quiescent. Because all dharmas are quiescent, transcendent wisdom is also quiescent. Fourth, persons and dharmas are free from both: freedom from defilement and freedom from arising are transcendent wisdom.

Because all sentient beings are unobtainable, supreme transcendent wisdom is also unobtainable. Because all dharmas are unobtainable, transcendent wisdom is also unobtainable. Because all sentient beings possess nothing whatsoever, transcendent wisdom also possesses nothing whatsoever.

Because all sentient beings are inconceivable, transcendent wisdom is also inconceivable. Because all dharmas are inconceivable, transcendent wisdom is also inconceivable. Because all sentient beings are free from conceptual proliferation, transcendent wisdom is also free from idle discourse.

Because all dharmas are free from conceptual proliferation, transcendent wisdom is also free from conceptual proliferation. Fifth, persons and dharmas are both unattainable, entirely illusory, and free from verbal discourse; these four kinds are themselves wisdom.

Because all sentient beings are boundless, transcendent wisdom is also ultimate. Because all dharmas are ultimate, transcendent wisdom is also boundless. Because all sentient beings possess karmic functions, one should know that transcendent wisdom also possesses karmic functions. Because all dharmas possess karmic functions, one should know that transcendent wisdom also possesses karmic functions. Sixth, the vast functions of both persons and dharmas are themselves wisdom. When the object is vast, wisdom is likewise vast. When the object fully encompasses all the karmic processes of cyclic existence, wisdom also employs contemplative illumination to sever and extinguish that sphere.

Having expounded such equality of nature and this sublime Dharma of wondrous principle, the Buddha said to Bodhisattva Vajrapani and the other bodhisattvas: If anyone hears this Dharma of the supreme principle of the wisdom of equality and, with faith and understanding, receives, upholds, reads, recites, and cultivates it, that person will be able to comprehend the equality of the Dharma-nature of ultimate, transcendent wisdom.

This praises the virtue of equality of nature. The true characteristic of suchness is the essential equality of persons and dharmas and is therefore called the nature of equality; thus, one can comprehend the equality of the Dharma-nature. Through the awe-inspiring power of hearing the Dharma and faithfully understanding equality of nature, one can thoroughly comprehend what the equality of the Dharma-nature is.

The equality of the Dharma-nature is transcendent wisdom itself; it is the profound meaning of prajnaparamita and integrates the two aspects of true characteristic and contemplative illumination. One now clearly comprehends the true characteristic through contemplating and illuminating the all-pervasive nature of cause and effect. The scripture above speaks of deeply entering prajna, which means contemplative illumination.

Otherwise, how could one know that the prajna of true characteristic also possesses karmic functions?

When the mind is no longer obstructed with regard to any sentient being, one swiftly attains unsurpassed, complete, perfect enlightenment. By relying upon the Dharma-nature, one can attain thorough comprehension; how much more so when one personally penetrates persons and dharmas without obstruction. Obstruction means being screened off; hindrance means being concealed. When persons and dharmas are thoroughly understood, nothing remains to screen them off. By penetrating that which serves as the basis, one also comprehends that which depends upon it.

At that time, the Blessed One again abided in the Buddha’s hidden characteristic and, for the bodhisattvas, expounded prajnaparamita so that all sentient beings might abide in this wondrous principle of the supreme Dharma treasury. This second passage explains that sentient beings abide in the Dharma gateway of the supreme treasury and use the power of contemplation and contemplative illumination to perceive that persons and dharmas are both all-pervasive.

This scriptural passage is divided into three parts. This is the first part, which gives the name of the Dharma being taught, and it is further divided into two: first, it explains the characteristic; afterward, it gives the name of the Dharma. What does it mean to abide in the Dharma treasury?

To abide means to cease, remain, and come to rest; since beginningless time, sentient beings have abided in this Tathagata-garbha. It may also be explained in this way: it first abides within sentient beings; to uphold means to uphold the Tathagata-garbha, that is, to abide within the nature of sentient beings. Because sentient beings inherently possess Buddha-nature, they abide in the seeds of the Buddhadharma.

The Dharma treasury is the Tathagata-garbha. It pertains to the unconditioned and contains immeasurable virtues of the Buddha; therefore, it is called a treasury. Because sentient beings abide in it universally, the Tathagata-garbha pervades the bodies and minds of sentient beings and sustains the Buddhadharma.

These are precious and supreme virtues, and clearly understanding this teaching constitutes a Dharma gateway. The Tathagata-garbha is the fundamental and principal part; therefore, the Vajra Treasury is not discussed separately.

All sentient beings possess Buddha-nature, and the bodhisattva Samantabhadra pervades them all. What has been taught below comprises four points. First, all sentient beings possess the Tathagata-garbha.

Tathagata-garbha is the name for suchness while it remains bound. When freed from bondage, it is the Dharma-body. Garbha means a treasury, for it gathers and contains all the merits possessed by the Buddhas; hence it is called the Tathagata-garbha.

At present, these merits have not yet arisen and manifested, so it is not yet called the Dharma-body. Furthermore, this intrinsic nature is precisely Buddha-nature, but because it remains bound, it is called the Tathagata-garbha. All sentient beings possess Buddha-nature, as the Srimala Sutra states: “When discussing birth and death, the Tathagata-garbha is also the intrinsic essence manifested by the bodhisattva Samantabhadra.” Samanta means universally pervasive, and bhadra means good and virtuous.

One whose three kinds of karma are wholly good throughout is Samantabhadra. Because the bodhisattva realizes this principle of suchness, he is called Samantabhadra. Moreover, the bodhisattva’s intrinsic essence is universally pervasive and entirely good and virtuous.

All three kinds of karma are good; therefore, when the bodhisattva penetrates the truth, he realizes the intrinsic essence of conditioned dharmas. All that is excellent is wholesome and good. Because this wholesome nature pervades the three kinds of karma and makes them all wholesome, it is called Samantabhadra.

Yet the original nature of the bodhisattva Samantabhadra is Buddha-nature; therefore, it is said that the intrinsic essence of Samantabhadra pervades all sentient beings. All sentient beings possess Buddha-nature, but it lies neglected; thus Samantabhadra is the intrinsic essence that pervades them all.

Next, all sentient beings possess the Vajra-garbha, which is the Tathagata-garbha. This nature is firm and difficult to destroy, and it can eradicate the root of birth and death; hence it is called the Vajra-garbha. A bodhisattva who realizes this Vajra principle also attains Vajra wisdom, which is the Vajra-garbha.

Yet at present, the fundamental essence of all sentient beings is itself the Vajra-garbha. When Vajra wisdom is suffused throughout body and mind, they become steadfast, and this adamantine Dharma destroys birth and death. Thus we know that sentient beings possess the Vajra nature.

“Contemplative consecration” means to infuse the body and mind; “crown” means to destroy the karma of birth and death. When one successively examines that teaching with the wisdom of the Vajra-garbha, then, as it is bestowed and diffused, birth and death are destroyed.

All sentient beings possess the treasury of the true Dharma and are transformed in accordance with right speech. Third, all sentient beings possess the treasury of the true Dharma. The true Dharma is genuine, transcendent wisdom.

A treasury is a storehouse, and sentient beings are all storehouses containing the true Dharma. This is because each sentient being must be transformed in accordance with right speech. Right speech is speech that accords with principle, speech that is truthful.

The sutras state that sentient beings are all transformed in accordance with right speech. “Transformation” means to turn and move, relying upon right speech to practice the teachings with resolute single-mindedness. In nature and characteristics, sentient beings are all sentient existences.

Because each sentient being gives rise to right speech, all possess the treasury of the true Dharma.

All sentient beings possess the treasury of all wondrous deeds and karmic activities, relying upon preparatory practice. Fourth, all sentient beings possess the treasury of wondrous karma. Wondrous karma consists of the three wholesome kinds of karma possessed by bodhisattvas, as explained above: all sentient beings are treasuries of the bodhisattvas’ wondrous karma.

Bodhisattvas wish to initiate every wholesome deed for the sake of sentient beings—whether because of their original nature or because they wish to uproot birth and death. Because sentient beings suffer, bodhisattvas undertake preparatory practices. Therefore, sentient beings are that upon which such preparatory practices rely; they are the hidden basis upon which wondrous karma is brought forth.

The foregoing comprises four kinds. First is the essence of all dharmas, discussed in terms of their concealed nature. Second is the function of dharmas in destroying birth and death.

Third is the instruction to rely upon the undeluded foundation. Fourth is the excellent virtue that relies upon the foundation of all excellent virtues. If these are not understood in this way, one contradicts these teachings.

After the Buddha had taught this subtle and wondrous Dharma of the profound principle and sentient beings had become established in it, he addressed the bodhisattva Vajrapani and all the bodhisattvas, saying: “If anyone hears this universally pervasive Dharma of wisdom and its subtle, wondrous principle, understands it with faith, receives and upholds it, reads and recites it, and cultivates it, that person will be able to comprehend the supreme treasury of Dharma-nature and swiftly attain unsurpassed complete and perfect enlightenment.” This is the third section, praising the merits of this sutra.

The supreme treasury of Dharma is the Tathagata-garbha. There are four kinds of supreme treasury, which are the original nature of all dharmas. By hearing this Dharma now, one will later attain ultimate and complete penetration.

At that time, relying upon the ultimate, signless Dharma, the Blessed One, the Tathagata, taught the bodhisattvas the ultimate transcendent wisdom that abides in the Vajra Dharma of equality. This section has two passages, elucidating how cultivation leads to attainment of the fruit, and is divided into two parts. The first concerns the profound, vast, and utterly ultimate Dharma.

When the second fruition is attained, one comprehends the single, supremely excellent Dharma-flavor; this is the accomplishment of the virtue of benefiting oneself. The latter concerns the Dharma-gate of exceedingly profound and subtle principles. Upon attaining the second fruition, one has accomplished both self-benefit and the benefit of others, becomes master of the three realms, and fulfills the aspirations sought by sentient beings; this is the virtue of benefiting others.

In this passage, the sutra text is divided into three sections. Section 1 generally states the name of the Dharma-gate taught. This is further divided into two parts: the basis upon which it relies and the clarification of the Dharma’s name.

“Ultimate” means final and complete. “The supreme meaning” means unsurpassed, that is, the utmost. “Boundless” means vast, and “without limit” means profound, as intended here.

The Buddha’s body is infinitely profound and vast and abides completely in the ultimate Dharma of equality, as explained above. 2. “Abide” means to remain, and “uphold” means to maintain. 3. “Dharma” refers to the teaching expressed in written words.

It means clarifying the meaning of the profound principle. “Equality” means sameness, without difference. “Vajra” means adamantine firmness and carries the meaning of the power to shatter.

The supreme Dharma is the Dharma of equality in which one abides in order to destroy birth and death. This is called the boundless and inexhaustible Dharma. Furthermore, ultimate abiding means abiding in the Dharma of the Buddhas.

“Dharma” means equality, concordance, and nonduality. The Vajra that can destroy birth and death is a firm and indestructible Dharma-gate.

Because the most profound transcendent wisdom is utterly ultimate, all Buddhas are likewise inexhaustible. Section two clarifies the points that have been presented. The “nature” mentioned here is the nature of equality within the supreme Dharma.

It is said that because all sentient beings are inexhaustible, ultimate and profound wisdom is also inexhaustible. The wisdom that penetrates the true characteristics of dharmas and the prajna that contemplates dharmas—the fifth being written prajna—are that in accordance with which the Buddha’s three bodies are likewise inexhaustible. The principle of the true characteristics of the Dharma-body is inexhaustible, and the reward body that contemplates them is also inexhaustible.

Relying upon these two bodies, the transformation body manifests responsively according to causes and conditions; thus its existing karmic functions are also inexhaustible. “Inexhaustible” means vast and difficult to measure. The excellent marks of the Buddha’s body shine with boundless radiance, and innumerable roots of virtue are clearly manifested.

Because the most profound transcendent wisdom is inexhaustible, all Buddhas are also inexhaustible. “Inexhaustible” means profound and difficult to fathom; one must pass through three kalpas of arduous cultivation before accomplishing it. Because wisdom is profound, it is said to be inexhaustible, and the attainment of the three bodies is likewise inexhaustible. Apart from those of the two vehicles and ordinary beings, only bodhisattvas of the ten bhumis can fully comprehend it.

Because ultimate, profound, transcendent wisdom is of a single taste, all dharmas are likewise of a single taste. Here, the wisdom that contemplates is employed to contemplate, while the principle of the dharmas contemplated serves as the means; since both are of a single taste, this is called equality. “A single taste” means a single characteristic, into which no other characteristic intrudes; it also means nondiscrimination.

Furthermore, a single taste is true and steadfast, and therefore is free from the characteristics of suffering and pleasure, and also from elation. Whether the dharmas are teachings or meanings, they are likewise of a single taste, in accordance with the two kinds of wisdom, which do not conflict with each other. The Buddha-Bhūmi Sūtra says: It is like the gods of the Heaven of the Thirty-Three who, before entering the dense forest, cannot know what is to be done or what is to be received, and cannot harmoniously partake without the notions of self and what belongs to self.

Once they enter the wilderness forest, however, they no longer discriminate and act freely and naturally. The forest possesses such qualities for the gods who enter it. The celestial recompenses—whether affairs or experiences—become inconceivably and naturally harmonized.

Bodhisattvas are likewise so. Before attaining the acquiescence in the non-arising of dharmas, they do not possess equality of mind or equality of communal enjoyment. As for śrāvakas and pratyekabuddhas, those two notions are not different from one another.

They cannot naturally abide in harmony where wisdom and affairs are of a single taste. Once bodhisattvas attain the acquiescence in the non-arising of dharmas, these two notions become free and equal. In comparison with śrāvakas and pratyekabuddhas, they are different.

Through equality of mind, they abide in communal enjoyment, with wisdom and affairs harmonized into a single taste. The treatise on the sūtra further explains that in the Heaven of the Thirty-Three there is a wilderness forest which even gods endowed with harmonious merit, power, and majesty cannot enter. In the palaces there, all experiences of suffering and pleasure differ as superior or inferior, and the notions of self and what belongs to self are distinct.

If they enter this forest, however, then whether in affairs or enjoyment, they no longer perceive any superiority or inferiority whatsoever; everything becomes completely alike. Absolutely without self or what belongs to self, they harmoniously and naturally partake. Because the forest can bring about harmony and equality, it is called the wilderness forest.

This occurs because each of the gods cultivates harmony and equality, thereby increasing the power of merit and enabling the gods to perceive manifestations occurring in the same place, at the same time, and with the same characteristic. Through the sustaining power augmented by that wilderness forest, the perceptions of those gods are transformed accordingly, and every god experiences things alike. So too is the absence of differentiation between bodhisattvas and those on other stages.

Both characteristics and non-characteristics lead beings onward to rebirth; therefore, those who have not yet attained non-arising differ from those who have attained it. Thus, the Buddha-Bhūmi Sūtra also says: It is like many streams of water, large and small. Before reaching the ocean, each follows its own separate course.

There are many different kinds of water, increasing or decreasing in quantity according to their sources, and each stream functions differently. Most living beings depend upon water to sustain their lives. Once the waters enter the ocean, their sources can no longer be distinguished; the water is all alike, without difference.

The water pervades everywhere and neither increases nor decreases. According to the profound karma they have created, living beings depend upon water to sustain their lives. Bodhisattvas are likewise so.

If they have not yet awakened to the Buddha’s pure Dharma realm, they are like the many streams flowing together toward the great ocean. Their differentiated wisdom, limited wisdom, and extensive wisdom increase or decrease according to the karma they have created, and each differs from the others. A small number of beings have established themselves in mature roots of virtue.

If bodhisattvas have awakened to the vast and pure ocean of the Buddha’s Dharma realm, there is no further discrimination. Their wisdom is immeasurable and neither increases nor decreases; therefore, their enjoyment is harmonized into a single taste. Because both their activities and wisdom are immeasurable, beings have established themselves in mature roots of virtue.

The treatise on the sūtra further explains that waters rely upon many different regions as their bases, just as bodhisattvas rely upon the Buddhas as their refuge. The various kinds of water include clear, turbid, defiled, and pure waters, each distinct. Bodhisattvas differ in wisdom because what they cultivate produces distinctions of superiority and inferiority.

The meanings of the other analogous dharmas may be understood accordingly. When bodhisattvas complete their cultivation and attain Buddhahood, the three bodies and the myriad virtues are certainly of a single taste—the taste of liberation.

Because profound, transcendent wisdom is ultimate, all dharmas are likewise ultimate. This is the fifth contemplation concerning the supreme prajnaparamita expressed in words, called “the foremost ultimate.” Wisdom accords with dharmas and the meanings dependent upon them; here, the meaning is taken to reveal this. Through profound wisdom, one knows the causal stages, words, retinues, and boundless realms, all of which are inexhaustibly ultimate and of a single taste.

One performs the deeds that should be performed and attains the three bodies; likewise, at the appropriate times, one teaches the dharmas that should be taught. This is possible through profound wisdom that clearly understands the intrinsic nature of all dharmas. Since that intrinsic nature is the single taste of liberation, all dharmas are likewise so.

Having taught this ultimate, boundless, and inexhaustible Vajra principle, the Buddha addressed Vajrapāṇi Bodhisattva and the other bodhisattvas, saying: “If anyone hears this ultimate Vajra Prajñā principle, develops faith and understanding, accepts and retains it, reads and recites it, and cultivates it, every obstruction will be eliminated. That person will certainly attain the Buddha’s vajra wisdom and swiftly realize unsurpassed, perfect enlightenment.” This section praises the sūtra’s extraordinary merits.

Having understood the boundless and inexhaustible meaning of wisdom and the Buddha’s three bodies, every obstruction is eliminated, and one certainly attains the Buddha’s vajra wisdom. Possessing vajra wisdom, one utterly destroys birth and death. It is the true intrinsic nature, the Dharma realm, and true suchness, and one swiftly realizes unsurpassed, perfect enlightenment.

Within this, one must possess the two exalted virtues of eliminating evil and cultivating good.

At that time, the Blessed One, abiding in the Buddha’s manifestation aspect, taught the bodhisattvas the supremely transcendent wisdom—the esoteric Dharma empowered by the Buddhas. Like all dharmas, it cannot be adequately expressed through mere discussion. The Vajra of Great Bliss is the unfailing mantra; it is the Vajra Dharma that is excellent at the beginning, in the middle, and at the end, the unsurpassed Dharma gate of principle, subtle, wondrous, foremost, and supreme.

This passage explains that cultivating the unsurpassed Dharma-gate of the principle and purport brings about two fruits: benefiting oneself and benefiting others. One becomes master of the three realms, and the aspirations of sentient beings are all fulfilled through the virtues of self-benefit and benefiting others. What is all-illuminating wisdom?

All-illuminating wisdom is omniscience and wisdom of all modes. It is like seeing a lotus blossom in a dream while asleep. Clearly understanding that all dharmas can thoroughly encompass both self-benefit and the benefit of others is called all-illumination.

Through the empowerment of the Buddhas in the esoteric Dharma, one awakens to the vajra-nature. This Dharma-gate is called a precious and venerable secret Dharma because it is a Dharma treasury difficult to understand and is therefore called secret. It comprises conditioned dharmas together with all other supreme unconditioned dharmas and is the Dharma of liberation.

Likewise, all dharmas are beyond idle discourse; they are the true Dharma-dhatu, wholly transcending speech and discrimination. Great bliss is the attainment of undefiled bliss. Bliss is of five kinds: 1/ the cause of bliss, 2/ the experience of bliss, 3/ the bliss of curing and ending suffering, 4/ the bliss of terminating the experience of pleasure, and 5/ harmless bliss.

These are further divided into four kinds: a/ the bliss of emergence, b/ the bliss of seclusion, c/ the bliss of awakening, and d/ the bliss of nirvana. Having now attained the five kinds or the four kinds of bliss, it is said that great bliss pervades the Dharma-dhatu and that all is bliss. Vajra means that which is capable of breaking through; it can destroy every obstruction without exception.

“Not empty” indicates the wondrous Dharma whose nature is not mere vacuity but is truly numinous and supreme, leading to extraordinary results; it is therefore called “not empty.” What is a mantra? “Divine” refers to the sacred virtue of sovereign mastery over principle and phenomena; “mantra” means total retention, formed by gathering the essential power and sacred virtue of all Buddhas throughout the ten directions. A single utterance contains the entirety of the Buddhadharma and possesses the power to destroy all adversaries of birth and death.

Because it gathers all virtues together, it is total retention—that is, a mantra.

Vajra is the steadfast wisdom of the Buddhas; among all dharmas, it is the foremost in firmness. The dharmas cultivated and attained have been explained above. What follows speaks generally of the practice through which attainment is realized by oneself. This sutra taught by the Buddha consists of three parts: the opening, the middle or main text, and the concluding or circulation section. Those who arouse the aspiration to cultivate and realize it attain three levels, while those who hear the sutra, cultivate, and become free from desire realize three fruitions. This is a sublime sutra without duality or difference, the foremost unsurpassed Dharma. Because this Dharma is supremely exalted and foremost, through it one can awaken to the secret treasuries of all Buddhas.

“Great desire” means accomplishing the great undertaking—that is, attaining great bodhi and perfecting great bliss. The following section clarifies what has been stated and consists of two parts. The first is again divided into three, concerning bodhisattva conduct, the ten unwholesome karmas, and the results attained.

The latter is divided into three and concerns dharanis, or seals and mantras. First it makes clear that unwholesome karma, with desire and so forth as its causes, must have its corresponding results. It then makes clear that wholesome karma, with wisdom as its cause, must likewise have its results.

Clearly, when desire is the cause, its result must be self-benefit. The subsequent section clarifies the fruits of benefiting others and oneself. It explains that desire as a cause gradually brings about four kinds of consequence: 1/ through the cause of desire, great bliss is attained; 2/ through the cause of great bliss, great awakening is attained; 3/ through the cause of great awakening, the four kinds of evil maras are subdued; and 4/ through subduing the four kinds of evil maras, sovereign mastery is attained.

Why is it called great desire, and how does it bring about such great accomplishment? Because, while still at the causal stage, the bodhisattva goes against the current of birth and death and transforms the ten unwholesome karmas into the practice of the supramundane path. The ten unwholesome karmas are: 1/ killing, which means taking the lives of sentient beings and thereby revolving in birth and death.

“Severing” means killing and depriving beings of life. 2/ Stealing: secretly taking what another has not given in order to profit oneself. 3/ Craving sexual misconduct: clearly knowing that improper desire is misconduct, one must maintain proper conduct. Proper sexual conduct and sexual misconduct should be distinguished, as expressed in the verse:

Desire, anger, and delusion arise from discrimination;

Purity and impurity are produced by inversion.

Through causes and conditions, purity and impurity arise;

Neither is real, for originally they have no intrinsic nature.

4/ False speech: deceptive and untruthful words are falsehood, as a verse says:

Amid all words of deception,

The Tathagata speaks truthful words.

Among all unreal dharmas,

Conditioned formations are the most deceptive.

5/ Divisive speech: Why is it said that the Buddha always abides in the most excellent realm of emptiness? Because the Buddha speaks clearly and profoundly; his vision is free from divisiveness and always transcends emptiness. “Qu” means excellent, “mou” means emptiness, and “ni” means constant.

This is used figuratively to indicate the Buddha. 6/ Harsh speech means speaking coarsely and rudely, reviling and cursing. The Buddha speaks affectionate words and abides in goodness and benefit, thereby attaining awakening. Awakening is complete wisdom, or omniscience. 7/ Sweet and embellished speech intended to sway people’s minds. 8/ Covetous desire.

The Mahayana-samgraha states that those of few desires personally awaken to the sublime Dharma of samadhi. This means that covetous desire makes the mind distracted, so that it thinks only of craving. Samadhi here means arousing great desire and aspiring to accomplish the path of unsurpassed bodhi.

To desire to remain amid birth and death in order to liberate sentient beings—this indeed is desire. 9/ Anger: from the mind arise hatred, resentment, and all manner of afflictions; severing and eliminating them is the meaning of overcoming enmity and harm. 10/ Wrong view: everywhere, common wrong views are regarded as correct. That is, all false discrimination, deviation, and confusion are taken to be proper. Although bodhisattvas engage in esoteric practice involving these ten unwholesome karmas, mental karma is the most important, and great desire stands foremost.

Based on the causal relationship among the three kinds of karma, bodhisattvas accomplish the most excellent conduct. These ten causes described above bring about five kinds of bliss surpassing every form of bliss in the realm of ordinary beings and are therefore called most excellent. Moreover, great bliss also means that the five fruits of cultivation and realization have become free from every characteristic and have attained Dharma-bliss, as explained above.

Accomplishing great bliss enables great bodhisattvas to awaken and become supremely excellent Buddhas. Only by awakening to the genuine peace and bliss of the five Dharma-blisses can they attain self-awakening and the awakening of others in accordance with phenomena and principle within the meaning of great awakening. At the bodhisattva fruition, they attain the causal stage of Buddhahood, and at the stage of a Buddha they attain the perfection of great awakening.

All Buddhas accomplish the most excellent great awakening, enabling great bodhisattvas to subdue the great armies of Mara and bring their accomplishment to perfection. Through clearly understanding phenomena and principle, self and other, and wrong and right, they forever sever the four kinds of evil maras. (27)

Perfectly accomplishing the subjugation of the evil maras enables great bodhisattvas to liberate beings throughout the three realms and attain sovereign mastery. By subduing the four kinds of maras, transcending the three realms, and attaining the noble fruition, they extensively liberate beings throughout the three realms. Bodhisattvas are no longer harmed by birth and death or by the four kinds of maras and therefore always enjoy peaceful and blissful sovereign mastery.

In brief, sovereign mastery is of ten kinds: 1/ mastery over lifespan, 2/ mastery over mind, and 3/ mastery over material necessities. These three are accomplished through the perfection of giving. 4/ Mastery over karma and 5/ mastery over birth. These two are attained through the complete observance of precepts. 6/ Mastery of resolute understanding, accomplished through the cultivation of patience. 7/ Mastery over aspiration, attained through the perfection of diligent and concentrated cultivation. 8/ Mastery of spiritual powers, attained through the cultivation of meditative concentration. 9/ Mastery of wisdom and 10/ mastery of the Dharma, attained through the perfection of wisdom.

As stated in fascicle nine of the Mahayana-samgraha, these ten kinds of sovereign mastery signify the accomplishment of the fruit of self-benefit. When realization has been attained and one has a share in it, a Buddha freely liberates beings throughout the three realms. A verse says:

Heaven and earth in this realm are the home of the learned;

Heavenly palaces everywhere fill the emptiness of the ten directions.

The great man, bull-king, and great sramana—

Lands, mountains, and forests transform into empty space.

The Buddha, the World-Honored One, saves the three realms.

Briefly speaking, because the pure Dharma realm—the great perfect mirror wisdom, the wisdom of equality, the wisdom of wondrous observation, and the wisdom of accomplishing activities—is fully adorned with the two kinds of merit and wisdom, it is said to be supreme.

Universally liberating beings throughout the three realms is the accomplishment of mastery whereby the great bodhisattvas liberate sentient beings, bringing them benefit and happiness without leaving a single one behind. The ultimate attainment of great happiness by all kinds of sentient beings is the supreme accomplishment. The foregoing discussed benefiting oneself; what follows sets forth benefiting others.

This has two aspects: 1/ first, it elucidates the foremost vast mind in the practice of benefiting others; 2/ afterward, it sets forth the constant mind and the non-inverted mind in the practice of benefiting others, rescuing all kinds of beings without abandoning or overlooking a single sentient being. Sentient beings comprise four modes of birth: those born from eggs, those born from wombs, those born from moisture, and those born by transformation.

Whether with form or without form, with perception, without perception, or neither with perception nor without perception, all are wholly delivered from suffering and bestowed with happiness. There is not a single sentient being who is not liberated through wisdom and compassion; therefore, it is said that none remain. Terms such as “remaining” mean being left behind or left over; “surplus” means remaining or omitted.

“Still remaining” means not exhausted. “Deliver” means to uproot completely and rescue; all kinds of beings are rescued so that not a single sentient being remains undelivered. Happiness is bestowed universally throughout the ten directions, the three realms, the five destinies, and the four modes of birth; this is what is called the vast mind.

Concerning benefit, happiness, ultimacy, great bliss, and supreme accomplishment: benefit has ten kinds, as stated in the Bodhisattva-bhumi Sutra: 1/ benefit exclusively to oneself, 2/ shared benefit, 3/ benefit to many kinds of beings, 4/ happiness for all, 5/ benefit encompassed by the cause, 6/ benefit encompassed by the result, 7/ benefit in this life, 8/ benefit in many future lives, 9/ ultimate benefit, and 10/ non-ultimate benefit.

Happiness has five kinds, as explained previously. Furthermore, embracing the wholesome is bringing benefit, and abandoning evil is attaining happiness. A comparison of the ten kinds of benefit is explained clearly in the Commentary on Consciousness-Only.

The Diamond Sutra and the Nirvana Sutra speak of ultimate great bliss as follows: “I cause them all to enter nirvana without remainder.” That text accommodates the understanding of the Three Vehicles and therefore speaks only of nirvana without mentioning “remainder.” Here, the awakening and happiness of nirvana that are attained consist of conditioned and unconditioned dharmas—all undefiled merits that bring sentient beings joy and contentment without the slightest injury.

Because there is no affliction, it is called great bliss. This is the foremost aspiration to establish sentient beings upon the supreme ground; therefore, it is called foremost.

Why is this so? How is it that, even amid the torrent of birth and death, one possesses supreme wisdom, brings benefit and happiness to sentient beings through the sublime teaching, and yet does not enter cessation? One must seek the cause: what does it mean to rescue sentient beings without leaving a single one behind until they realize nirvana?

It means that throughout the inexhaustible future, whenever any sentient being in the ten directions is swept along in the current of birth and death, one rescues that being in due time. Wherever one may be throughout the worlds of the ten directions, one manifests a vast mind of loving-kindness to save sentient beings. What is a person of supreme wisdom?

It is one who has abandoned self and what belongs to self and clings neither to persons nor to dharmas; such a person possesses supreme wisdom. The two wisdoms concerning persons and dharmas are both perfected. As the sutra says, because the mind is not inverted, a person of supreme wisdom remains far removed from these two attachments.

Fully possessing the Dharma of supreme wisdom with which to benefit sentient beings, such a person does not hasten to enter nirvana. Universally throughout the ten directions, to the end of future time, amid boundless birth and death, such a person constantly employs this foremost, incomparable, sublime Dharma to benefit and bring happiness to sentient beings. Because sentient beings are immeasurable, the time of entering nirvana is likewise without end.

A person of supreme wisdom liberates all kinds of sentient beings and therefore does not enter quiescent cessation. Why? Because such a person no longer clings to the existence of dharmas or of sentient beings who are liberated, and no longer entertains the notion of a self or the notion of a person; only thus can one bring ultimate and inexhaustible benefit and happiness to sentient beings.

Just as parents in the world cherish their children without discriminating between sons and daughters, no longer perceiving a distinction between themselves and their children and never shrinking from hardship, so they constantly give rise to loving concern and assistance. Bodhisattvas are likewise: possessing a vast and constant mind, they perfect the four minds and liberate sentient beings without any fixed limit, continuing until Buddhahood is attained.

They constantly uproot birth and death throughout the ten realms of the Dharma realm and, by means of the four Vajra minds, attain the four fruits of liberation.

Furthermore, by taking ultimate transcendent wisdom as skillful means, one skillfully attains supreme knowledge and is able to perfect all ultimately pure undertakings, causing all sentient beings to become pure. The preceding section, from “Furthermore” through “the foregoing,” took great desire as the cause through which the fruit of benefit and happiness is attained. Here wisdom is taken as the cause through which the excellent fruit is attained.

Skillful means arise because wisdom helps cure the illnesses of sentient beings by teaching the Dharma at the appropriate time. Therefore, adapting flexibly to the proper occasion and causing sentient beings to apply themselves to cultivation is called skillful means. It is like encountering on the road a hunter pursuing a rabbit.

When he asks whether one has seen it, one answers that one has not, thereby upholding the precept against killing. Although one has seen the animal, one still answers that one has not. Though the statement that one has not seen it is untrue, it does not constitute false speech, for its purpose is to prevent the killing.

A bodhisattva acts likewise. Wishing to cause sentient beings to abandon what is wrong and follow what is right, the bodhisattva assigns names to nameless dharmas and teaches them, enabling sentient beings burdened by offenses, whether grave or slight, to cultivate in ways appropriate to the time and circumstances. Teaching the Dharma according to their capacities, the bodhisattva causes sentient beings to enter the path.

Using images to represent what is formless and words to disclose what is beyond words, without calling things by their true names, is called skillful means. Reaching what is profoundly subtle and sublime, responding to beings according to the occasion, and conducting affairs without error constitute skillfulness. Supreme knowledge is accomplished by taking this skillfulness as its cause, thereby attaining the supreme fruit.

Supreme knowledge encompasses two forms of knowledge: the skillfulness and the skillful means paramitas. The distinctions within knowledge are of two kinds: the first is dedication, and the second is deliverance. Here the knowledge of dedication is discussed, whereby everything is ultimately directed toward omniscience.

The skillful accomplishment of pure undertakings mentioned above comprises three kinds: supernormal powers, mental assurance through prophecy, and the complete eradication of subtle afflictions. By cultivating merit and wisdom as the cause, one attains the fruit of benefiting oneself and others. In general, all wholesome works are brought to excellent completion, causing every sentient being to become pure.

The causes and effects of the three realms and the nine classes of beings are also brought to an end, and all the defilements of birth and death are cleansed; this is the attainment of purity, meaning that every evil deed is entirely eliminated. Previously, desire was said to be the cause. Although it brings two kinds of benefit, its principal purpose remains the benefit of others.

To benefit others, one must arouse the four minds and take transcendent wisdom as the cause, devoting oneself wholeheartedly to cultivating virtue; only then can evil be completely eradicated. Since the mind of bodhicitta is of three kinds, the resulting benefits are also threefold. Although desire was described above as the cause, its nature is wisdom under another name.

Everything takes wisdom as its nature. The foregoing completes the explanation beginning from “Furthermore.”

Furthermore, using desire and so forth to gather and subdue the world at all times and among every class of beings, causing them to attain purity, is natural gathering and subjugation. The following section chiefly explains that the benefits attained through desire are of two kinds: first, benefiting others; and second, benefiting oneself. This concerns benefiting others.

Through desire, the Buddhas and bodhisattvas gather and subdue the world. They observe that sentient beings are, for the most part, obscured by stinginess. Even when possessing precious things, they are unwilling to cultivate merit, nor are they themselves courageous enough to cut off their bodies, carve out their flesh, and so forth.

How could this not give rise to a deeply anguished sense of regret! The bodhisattvas perceive that, because sentient beings’ minds are obscured by stinginess, their evil karma increases, causing them to fall into the evil destinies with no time appointed for escape. The bodhisattvas therefore arouse great desire—that is, great compassion—and accumulate precious things so that sentient beings may abandon stinginess and refrain from producing evil karma.

In a bodhisattva’s subsequently attained knowledge, desire truly arises from great compassion, not for oneself, not for fame or gain, and not for relatives or associates. Therefore, the arising of a single thought of desire increases hundreds of thousands of wholesome and beneficial deeds. Thus Sudhana eagerly sought instruction from spiritual friends.

When he encountered a king who killed innumerable sentient beings and had them bound and beaten with whips and staffs, Sudhana felt remorse and said to the king: “These sentient beings are deluded and angry, or else do not understand suffering. They are utterly unable to endure it; I shall bear their suffering in their stead.” Sudhana explained this by citing King Xianyu, who killed five hundred brahmins yet thereby increased his merit all the more.

So it is here as well. All ten evil deeds should be understood as formations produced by karma; therefore, when a bodhisattva arouses desire, great benefit is attained.

Just as the bright and pure color of a lotus flower is not defiled by filthy mud, so too is desire: although it appears blameworthy, because it benefits and brings happiness to the world, it transcends fault and is therefore not governed by evil. This clarifies that desire and so forth constitute the cultivation of self-benefit. When a bodhisattva arouses this thought of desire in the depths of the mind, its essential character is pure and radiant, undefiled by afflictions.

Therefore, bodhisattvas take the afflictions as the power of their vows and go to take birth in complete freedom. Just as a Buddha does, a bodhisattva arouses a thought of desire and uses it to benefit and bring happiness to sentient beings. Suppose that this mind abides amid the faults of affliction, the residual and the conditioned, obscuring wholesome and morally indeterminate states of mind; it is then said to possess faults.

“Fault” means an outflow, yet within the three moral natures and at all times, the bodhisattva remains undefiled. Just as a lotus grows from mud without being stained by it, the mind of a bodhisattva is exactly the same.

Furthermore, through great desire and so forth, one attains the purity of great bliss, mastery within the three realms, and a steadfast mind that benefits and brings happiness to sentient beings. This section, beginning with “Furthermore” and continuing with the additional explanation, discusses great desire, namely, desire for self and so forth. Desire means longing for what is good and fearing that the body may commit evil and fall into the paths of birth and death.

Out of concern for oneself, one cultivates in order to escape suffering. Therefore, the Vimalakirti Sutra states: “It is better to give rise to a view of self as great as Mount Sumeru than to give rise to a view of emptiness as small as a strand of hair.” This is because those who cling to emptiness and hold wrong views do not give rise to even a single thought of cultivation. Clinging desirously to a self increases evil and obstructs the path.

By arousing desire and so forth as the cause, one attains the fruit of great peace and bliss: the seven noble treasures, the precious things of the Dharma realm, and kingship within the three realms. Being free from faults and defilements, one attains the ten masteries. At every time, in every place, and in every undertaking, one steadfastly benefits and brings happiness to every class of sentient beings.

Benefiting sentient beings is itself the benefit of a bodhisattva. There are three kinds of benefit. Whether through the preceding cause or through the resulting fruit, desire is foremost in cultivation; one therefore attains the ultimate fruition.

First, the practice of eliminating evil is also desire. Second, arousing great compassion to cherish and assist beings is likewise analogous to desire. Third, aspiration to attain the excellent fruit is also desire.

Yet the principal intention from which the mind arises is the wish to eradicate the afflictions, evil karma, and birth and death. Therefore, all defiled desire and the like are entirely extinguished, as explained above.

At that time, the Blessed One immediately uttered the mantra: Nạp mộ bạt già phiệt đế nhứt bát thứ nhưỡng ba la nhỉ đa duệ, Bạt để phiệt sát la duệ. Án bạt phú nhỉ đa lâu nô duệ, tát phược đát tha yết đa bạt phú bố thị đa duệ, tát phược đát tha yết đa nô nhưỡng đa nộ, nhưỡng đa bí, nhưỡng đa duệ, đát điệt tha, bát thứ khoa, bát thứ khoa mạt ha bát thứ khoa, bát thứ nhưỡng bà bà yết lệ, bát thứ nhưỡng lộ ca yết lệ. Án đà ca la tỳ đàm mạt nê tất đệ, tô tất đệ. Tất điện đô mạn bạt già phiệt để, tát phòng già tôn đạt lệ. Bạt để phiệt sát lệ. Bát thứ sa phú đa yết tất đế, sâm ma thấp phược sa yết lệ bột đà bột đà, tất đà tất đà, kiếm ba kiếm ba, triết la triết la, hạt la bạt hạt la bạt. A yết xa, a yết xa, bạt già phiệt để, ma tỳ lam bà, sá ha.

This mantra was proclaimed by all Buddhas of the three times, who also wholeheartedly protect and keep in mind those who uphold it. For those who receive and uphold this mantra, all obstructions are completely removed; their wishes are fulfilled according to their hearts, and there is nothing they seek that will not be accomplished. Thus, they swiftly attain perfect, unsurpassed enlightenment. At that time, the Tathagata again pronounced this mantra:

Nạp mộ bạt già phiệt đế, bát thứ nhưỡng ba la nhỉ đa duệ, đát điệt tha, mâu ni đạt mê, tăng yết lạc ha đạt mê, kiết nô yết lạt ha đạt mê, tỳ mục để đạt mê. Tát đà nô yết lạt ha đạt mê. Phệ thất lạc mạt noa đạt mê, sâm mạn đa nô bả phú phiệt thứ đát na đạt mê. Lâu noa tăng yết lạc ha đạt mê, tát phược ca la bả phú ba thứ na đạt mê, sa ha.

Because the Mothers of the Buddhas single-mindedly uphold and recite this mantra, all karmic offenses and obstructions are completely extinguished. Constantly employing the wisdom of contemplative illumination, they know the former lives of the Buddhas and swiftly attain perfect, unsurpassed enlightenment. At that time, the Buddha continued by pronouncing this mantra:

Nạp mộ bạt già phiệt đế, bát thứ nhưỡng ba la nhỉ đa duệ, đát điệt tha, thất lệ duệ, thất lệ duệ, thất lệ duệ, thất lệ duệ tuế, sá ha.

This mantra possesses great awesome power, causing the karmic obstructions of those who uphold and recite it to be eliminated. Thus, upon hearing the true Dharma, they gather their minds without forgetting or losing it and attain the fruit of perfect, unsurpassed enlightenment. The passage that follows states that each mantra should be recited three times.

The first recitation praises its merit: the Buddhas pronounce the mantra with their mouths and, in their minds, protect and remain mindful of those who recite it. To protect and remain mindful means to empower them through spiritual strength. The Buddhas empower them without cease, so that, in accordance with the practitioners’ wishes, evil is eliminated and good endeavors are accomplished.

The second recitation likewise extols its merit, whereby one beholds the Buddhas manifesting as the Mothers of the Buddhas. This is because it is precisely the fundamental mantra proclaimed by the Buddhas. Through this mantra, those endowed with wisdom all acquire wondrous wisdom, clearly knowing their former lives and their own deeds in the past.

They discern and thoroughly comprehend the causes and effects of good and evil; this is the knowledge of former lives. Through the third recitation, the mantra becomes endowed with awesome power and adorned with virtues, causing all beings to revere it. Power means the strength that brings all beings to respectful submission, enabling them to hear the teachings and settle their minds.

Through memory they constantly remain mindful of the Dharma, without a single distracted thought. This concludes the passage praising the mantra as just explained. The principal meaning of the remaining sections may be explained as follows:

After pronouncing the mantra, the Blessed One then told the bodhisattva Vajrapani and the other bodhisattvas: If any sentient being, every day from early morning onward, wholeheartedly reads and recites the Prajnaparamita mantra and uninterruptedly cultivates this wondrous Dharma of sublime and profound principles, all evil karma will be extinguished and sublime joys will manifest before that person. The following section praises the extraordinary merit of the sutra and consists of two parts: the first separately praises the gateway of Wisdom in one passage; the second generally praises the merit of the entire Prajnaparamita Sutra.

The sutra text in the first part is divided into three passages: first, praise of the merit of eliminating the nature of evil and cultivating goodness; second, praise of planting wholesome causes now and reaping the fruits of virtue later; and third, praise of the noble merit thereby attained. The first subsection of the first part praises the merit of ending evil and cultivating goodness. The second subsection of the first part separately praises rebirth in wholesome realms.

The Vajra of Great Bliss is a mantra that does not manifest a body out of nothing; rather, one will certainly attain the ultimate secret Vajra Dharma of the Buddhas. Therefore, before long one will attain the great Vajra wisdom and the supreme Buddha-nature. The following passage separately praises rebirth in wholesome realms and consists of three parts: 1/ perfecting the Vajra mantra together with great bliss; 2/ accomplishing the secret Vajra Dharma, attained through moral discipline and the practice of the Vajra Dharma; and 3/ attaining Vajra wisdom, which is Buddha-nature.

At the stage of Buddhahood, Vajra wisdom is true wisdom, through which Buddha-nature—the Dharma-body—is attained; this is indeed precious. The following passage discusses the two aspects of cause and effect that have not yet been accomplished and therefore says that one must wait until Buddhahood is attained before they can be realized.

If there are sentient beings who have not planted roots of goodness in the presence of a Buddha or made great vows, they cannot hear, copy, read, recite, make offerings to, contemplate, or cultivate with reverence this supreme gateway of transcendent wisdom, wondrous in principle and sublime in purport. The following passage explains that only through two wholesome causes can the wholesome fruit be attained. In cultivation, both the cause of practice and the practice of vows must be complete.

If these two causes are absent at the outset, one cannot undertake the ten wholesome Dharma practices, of which only seven are listed here: 1/ attentive hearing, 2/ copying, 3/ reading, 4/ reciting, 5/ sincerely making offerings, 6/ contemplating, and 7/ cultivating. The remaining three practices are likewise: giving the Dharma, receiving and upholding it, and propagating it. Even the copying mentioned above depends upon the causes and conditions for encountering the sutra, how much more so receiving and upholding it.

This makes clear that without the requisite causes, one cannot encounter the sutra.

The essential point concerning all Buddhas is that those who have planted roots of goodness and made vast, enduring vows can hear even a single phrase or sentence of this supremely sublime and wondrous Dharma, how much more can they read, recite, receive, and uphold it in its entirety. The principal point of the following passage is that only through possessing the requisite causes can one encounter the sutra. Since the preceding passages have already explained this, it seems unnecessary to enumerate all ten Dharma practices fully here.

If any sentient being sincerely makes offerings to, praises, and reveres the sutra throughout Buddha-fields as numerous as the sands of eight billion Ganges Rivers, that person will then be able to hear this utterly transcendent Dharma of wisdom in its entirety. The preceding passage makes clear that even hearing a single phrase or sentence of the sutra requires such wholesome causes, how much more does devotedly cultivating it from beginning to end and diligently making all four kinds of offerings in full. With the three karmic activities sincere and reverent, one respectfully bears it upon one’s head, earnestly and wholeheartedly honoring it; that is, praising it without cease, as stated above.

Khắc già is the name of a deity and is used here to indicate a plural number. The Buddha-fields are as numerous as grains of sand, like the sands of a river consisting entirely of sand, unmixed with stones. Here they are compared to the Wei River, whose clear waters contain pure sand unmixed with soil or stones.

The Buddha taught that one must make offerings throughout Buddha-fields as numerous as the sands of eight billion Ganges Rivers before one can hear this sutra in its entirety. Otherwise, one cannot fully hear its wondrous meaning. The principles of the sutra are profound and difficult for those of lesser wisdom and obscured understanding to comprehend.

Therefore, it is said that encountering this sutra through great causes and conditions and then cultivating it is truly an exceedingly rare and fortunate occurrence!

Wherever this sutra circulates, devas, humans, asuras, and others all make offerings to it. As the Buddha taught, if the sutra is placed upon one’s body or held in one’s hands, devas and humans pay homage to it. The following passage explains that, because of the merit thereby acquired, it must be honored. Everywhere it is venerated, and by everyone it is treasured; the meaning should be understood according to the text. The Buddhist term “caitya” was rendered in the older translation as “chi đề,” meaning a stupa-shrine. Since a stupa-shrine enshrining a Buddha image or the Buddha’s relics—the Buddha’s transformation-body—must be solemnly revered, how much more should offerings be made to the Buddha’s Dharma-body, the sutra?

If any sentient being upholds this sutra for innumerable kalpas, that being will attain knowledge of past lives and will constantly and diligently cultivate wholesome dharmas; neither evil maras nor non-Buddhist paths will be able to disrupt or trouble that person. The four great heavenly kings and their celestial assemblies will constantly follow, protect, and never abandon that person. At death, that person will not suffer wrongful death, calamity, illness, and so forth.

The Buddhas and bodhisattvas will constantly bestow their protection, causing wholesome deeds to increase and evil deeds to diminish at all times. That person will be reborn, according to their vows, in the various Buddha lands and, until attaining the fruit of liberation, will not fall into the evil destinies. What follows is a general praise of the extraordinary merits of the entire sutra, consisting of two parts: particular praise and general praise.

The particular praise comprises ten virtues: 1/ throughout many kalpas, one attains knowledge of past lives; 2/ whenever born into the world, one constantly and diligently cultivates the path; 3/ one widely propagates the Dharma and does not keep it to oneself; 4/ the devas constantly provide protection; 5/ one does not suffer wrongful death; 6/ one is free from calamities and illnesses—that is, disasters that destroy families and take lives, as well as dangerous diseases such as cancer; 7/ the Buddhas and bodhisattvas constantly watch over and remain mindful of one; 8/ evil deeds are eliminated and wholesome deeds increase; 9/ one vows to be born in a Buddha land; 10/ from this time onward until attaining the fruit, one does not fall into the three evil destinies.

The evil destinies are said to be three; moreover, one will not undergo birth as a human of the huangmen form (half male and half female), as a spirit, or in a female body.

Sentient beings who uphold this sutra will certainly attain boundless and extraordinary merits, of which I shall now briefly describe only a few. This is the section of general praise. Only by illuminating the true aspect and the profound intrinsic nature can one clearly understand the subtlety of the essential doctrine. The benefits gained by those who uphold the sutra are inexhaustible and cannot be fully expressed; therefore, only a few are mentioned. Practitioners must always diligently study, cultivate, and investigate if they wish to attain these virtues; only then will they know that this sutra is supremely extraordinary.

When the Bhagavat had finished teaching this sutra, Bodhisattva Vajrapani, the great bodhisattvas, and the devas, having heard the Buddha’s teaching, all rejoiced, believed, accepted, and respectfully practiced it. This third part concerns cultivation and realization. The great bodhisattvas are the superior persons (28) among humans and celestial assemblies. These great beings, appearing in transformation bodies, all gratefully recollected the Buddha’s words, awakened to the essential doctrine and its purport, and, in accord with it from the depths of their hearts, undertook uninterrupted cultivation.

COMMENTARIAL PRAISE OF THE PRAJNAPARAMITA PRINCIPLE SECTION SUTRA

The End

Notes:

(24) The nature of imagined attachment: through the habitual attachments of ordinary beings, what is false is mistakenly regarded as real. They cling to all dharmas as projections universally imposed by deluded feelings. For example, at night one mistakenly sees a rope and imagines it to be a snake...

(25) The nature of perfected reality (see note 11 above).

(26) The other-dependent nature (see note 10 above).

(27) The four evil maras, or four kinds of mara that obstruct cultivation. They are: 1/ the mara of afflictions, comprising greed, anger, delusion, arrogance, doubt, wrong views, and so forth.

2/ the mara of the five skandhas: craving form; delighting in sensory enjoyment and refusing to relinquish it; allowing one’s thoughts to range across the vast universe and fall into the perception of nothingness; and performing unlawful, erroneous deeds. Because consciousness fails to recognize right and wrong, truth and falsehood, it can easily suffer harm in many ways.

3/ the mara of death: those who create much evil karma during their lives may, upon death, be unable to transcend or take rebirth; their consciousness therefore follows others, causing disruption and disturbance.

4/ the mara of celestial spirits (deva-mara): a mara dwelling in the highest heavens, also called the Mara King, the celestial ruler of the sixth heaven, the highest in the Desire Realm. In general, maras, celestial spirits, and immortals often employ their sovereign powers of transformation to obstruct the path of cultivation followed by sages and worthies.

(28) Superior person: one whose attainment in the Way is lofty, whose virtue commands respect, whose abilities are outstanding, and who treats everyone impartially; therefore, all people honor that person with this title.