解深密經

Chapter Seven: The Stages and Paramitas ⁽¹³²⁾

At that time, the great bodhisattva Avalokiteshvara addressed the Buddha: “Blessed One, as the Blessed One has taught, there are ten Bodhisattva stages: the first is the Stage of Utmost Joy, the second is the Stage of Freedom from Defilement, the third is the Stage of Emanating Light, the fourth is the Stage of Blazing Wisdom, the fifth is the Stage Difficult to Conquer, the sixth is the Stage of Manifest Presence, the seventh is the Far-Going Stage, the eighth is the Immovable Stage, the ninth is the Stage of Excellent Wisdom, and the tenth is the Stage of the Dharma Cloud; furthermore, the Stage of the Tathagata is taught as the eleventh. Within how many kinds of purity and how many aspects of perfection are these stages included?”

The Blessed One then said to the great bodhisattva Avalokiteshvara: “Good son, you should know that these stages are included within four kinds of purity and eleven aspects of perfection. The four kinds of purity that encompass the stages are as follows: first, purity through higher aspiration encompasses the first stage; second, purity through higher moral discipline encompasses the second stage; third, purity through higher mind encompasses the third stage; fourth, purity through higher wisdom becomes increasingly surpassing and subtle throughout the subsequent stages and therefore encompasses the stages from the fourth through the Stage of the Tathagata. These are the four kinds of purity that encompass all the stages.

“Good son, the eleven aspects of perfection that encompass the stages are as follows. (One), at the outset, while on the Stage of Understanding and Practice ⁽¹³³⁾, the bodhisattvas cultivate superior understanding and superior acceptance exceedingly well by means of the ten Dharma practices ⁽¹³⁴⁾; they therefore transcend that stage and enter the Bodhisattva’s right determination beyond arising. (Two), for this reason, these bodhisattvas have perfected the aspect of the first stage; however, they are not yet capable of practicing with right wisdom ⁽¹³⁵⁾ amid the occurrence of extremely subtle errors and transgressions.

Therefore, the aspect of the second stage is not yet perfected. To perfect this aspect, they practice diligently and thereby attain realization. (Three), for this reason, these bodhisattvas have perfected the aspect of the second stage; however, they have not yet attained the perfection of mundane samadhi and meditative attainments, nor the perfection of the dharani that retains what has been heard. Therefore, the aspect of the third stage is not yet perfected.

To perfect this aspect, they practice diligently and thereby attain realization. (Four), for this reason, these bodhisattvas have perfected the aspect of the third stage; however, they are not yet capable of extensively cultivating the factors of awakening they have attained, and their minds have not yet relinquished attachment to concentration and attachment to the Dharma. Therefore, the aspect of the fourth stage is not yet perfected.

To perfect this aspect, they practice diligently and thereby attain realization. (Five), for this reason, these bodhisattvas have perfected the aspect of the fourth stage; however, they are not yet capable of accurately contemplating the truths; they have not yet relinquished the one-sided attention that rejects samsara and inclines toward nirvana; and they have not yet cultivated the factors of awakening included within the aspect of skillful means.

Therefore, the aspect of the fifth stage is not yet perfected. To perfect this aspect, they practice diligently and thereby attain realization. (Six), for this reason, these bodhisattvas have perfected the aspect of the fifth stage; however, they are not yet capable of accurately contemplating the cyclic flow of samsara, and because they remain excessively disenchanted with that cyclic flow of samsara, they are not yet able to dwell extensively in attention to the signless.

Therefore, the aspect of the sixth stage is not yet perfected. To perfect this aspect, they practice diligently and thereby attain realization. (Seven), for this reason, these bodhisattvas have perfected the aspect of the sixth stage; however, they are not yet capable of making their attention to the signless uninterrupted, continuous, and extensively cultivated. Therefore, the aspect of the seventh stage is not yet perfected.

To perfect this aspect, they practice diligently and thereby attain realization. (Eight), for this reason, these bodhisattvas have perfected the aspect of the seventh stage; however, they have not yet completely ended exertion regarding the signless, nor have they attained mastery over signs. Therefore, the aspect of the eighth stage is not yet perfected. To perfect this aspect, they practice diligently and thereby attain realization. (Nine), for this reason, these bodhisattvas have perfected the aspect of the eighth stage; however, they have not yet attained great mastery of the various names and expressions pertaining to all categories for the purpose of proclaiming the true Dharma.

Therefore, the aspect of the ninth stage is not yet perfected. To perfect this aspect, they practice diligently and thereby attain realization. (Ten), for this reason, these bodhisattvas have perfected the aspect of the ninth stage; however, they are not yet capable of directly realizing and experiencing the perfected Dharma body. Therefore, the aspect of the tenth stage is not yet perfected.

To perfect this aspect, they practice diligently and thereby attain realization. (Eleven), for this reason, these bodhisattvas have perfected the aspect of the tenth stage; however, with regard to the entire realm of objects of knowledge, they have not yet attained the subtle knowing and seeing that is free from attachment and obstruction. Therefore, the aspect of the eleventh stage is not yet perfected. To perfect this aspect, they practice diligently and thereby attain realization.

Attaining the perfection of this aspect is the perfection of all aspects. These are the eleven aspects of perfection that encompass all the stages.”

Brief Explanation.—

Section Đ1 contains six subsections. The passage above is the first subsection, explaining that the ten stages are included within four kinds of purity and eleven aspects of perfection.

Canonical Text.—

The great bodhisattva Avalokiteshvara addressed the Buddha: “Blessed One, why is the first stage called the Stage of Utmost Joy, and so forth, through to why the final stage is called the Stage of the Tathagata?” The Blessed One said to the great bodhisattva Avalokiteshvara: “Good son, because genuine and great benefit is accomplished, because the supramundane mind that had never before been attained is attained, and because great joy arises, the first stage is called the Stage of Utmost Joy.

Because one has completely departed from every extremely subtle transgression of the precepts, the second stage is called the Stage of Freedom from Defilement. Because the right concentration and the dharani that retains what has been heard, which are attained at this stage, can serve as the basis for immeasurable light of wisdom, the third stage is called the Stage of Emanating Light. Because the factors of awakening accomplished at this stage burn away the afflictions, and because the wisdom at this stage is like a flame, the fourth stage is called the Stage of Blazing Wisdom.

Because it is only through the utmost difficulty in cultivating the aforementioned factors of awakening by skillful means at this stage that mastery is attained, the fifth stage is called the Stage Difficult to Conquer. Because one contemplates the cyclic flow of conditioned phenomena as though it were before one’s eyes, yet only through extensively cultivating attention to the signless does the signless become manifest before one, the sixth stage is called the Stage of Manifest Presence.

Because, from afar, one has already attained uninterrupted and continuous attention to the signless and has drawn near to the state of purity, the seventh stage is called the Far-Going Stage. Because one has attained effortlessness with regard to the signless, and because amid signs one is no longer disturbed by the active occurrence of afflictions, the eighth stage is called the Immovable Stage. Because one has attained mastery in teaching the Dharma in all its categories and has attained vast and faultless wisdom, the ninth stage is called the Stage of Excellent Wisdom.

Because the gross body is like empty space, while the perfection of the Dharma body is like a great cloud spreading everywhere and covering all, the tenth stage is called the Stage of the Dharma Cloud. Because the extremely subtle afflictive obstructions and cognitive obstructions have been permanently eliminated; because one is free from attachment and obstruction; and because, with regard to the realm of objects of knowledge—that is, all categories—one has manifested perfect and complete awakening, the eleventh stage is called the Stage of the Tathagata.”

Brief Explanation.—

This is the second subsection, explaining the meanings of the names of the stages.

Canonical Text.—

The bodhisattva Avalokitesvara addressed the Buddha: “Blessed One, how many kinds of ignorance and how many forms of heaviness ⁽¹³⁶⁾ are there in these bhumis?” The Blessed One said to the bodhisattva Avalokitesvara: “Good man, in these bhumis there are twenty-two kinds of ignorance and eleven forms of heaviness, all of which are objects to be counteracted. First, in the first bhumi there are two kinds of ignorance: the first is ignorance arising from attachment to self and attachment to dharmas; the second is ignorance arising from the defilements of the evil destinies.

Together with the heaviness of these two kinds of ignorance, these are the objects to be counteracted here. Second, in the second bhumi there are two kinds of ignorance: the first is ignorance that causes one to err by committing even very minor transgressions; the second is ignorance concerning karma. Together with the heaviness of these two kinds of ignorance, these are the objects to be counteracted here.

Third, in the third bhumi there are two kinds of ignorance: the first is ignorance arising from craving for sensual desire; the second is ignorance concerning the perfection of the dharani of hearing and retention. Together with the heaviness of these two kinds of ignorance, these are the objects to be counteracted here. Fourth, in the fourth bhumi there are two kinds of ignorance: the first is ignorance arising from attachment to meditative concentration; the second is ignorance arising from attachment to the Dharma.

Together with the heaviness of these two kinds of ignorance, these are the objects to be counteracted here. Fifth, in the fifth bhumi there are two kinds of ignorance: the first is ignorance arising from one-sided mental application intent on abandoning samsara; the second is ignorance arising from one-sided mental application directed toward nirvana. Together with the heaviness of these two kinds of ignorance, these are the objects to be counteracted here.

Sixth, in the sixth bhumi there are two kinds of ignorance: the first is ignorance arising from directly contemplating the cyclic flow of conditioned formations; the second is ignorance arising from the frequent manifestation of signs. Together with the heaviness of these two kinds of ignorance, these are the objects to be counteracted here. Seventh, in the seventh bhumi there are two kinds of ignorance: the first is ignorance arising from the manifestation of subtle signs; the second is ignorance concerning the mental application that aspires to pure signlessness.

Together with the heaviness of these two kinds of ignorance, these are the objects to be counteracted here. Eighth, in the eighth bhumi there are two kinds of ignorance: the first is ignorance arising from exertion in signlessness; the second is ignorance concerning mastery over signs. Together with the heaviness of these two kinds of ignorance, these are the objects to be counteracted here.

Ninth, in the ninth bhumi there are two kinds of ignorance: the first is ignorance concerning mastery of the dharani of discerning wisdom belonging to the still higher bhumis, mastery in limitless expositions of the Dharma, and mastery of the meanings and words of limitless teachings; the second is ignorance concerning mastery of eloquence. Together with the heaviness of these two kinds of ignorance, these are the objects to be counteracted here.

Tenth, in the tenth bhumi there are two kinds of ignorance: the first is ignorance concerning great supernormal powers; the second is ignorance concerning entry into subtle mysteries. Together with the heaviness of these two kinds of ignorance, these are the objects to be counteracted here. Eleventh, in the eleventh bhumi there are two kinds of ignorance: the first is ignorance arising from the most extremely subtle attachment to the entire realm of objects of knowledge; the second is ignorance arising from the most extremely subtle obstruction concerning the entire realm of objects of knowledge.

Together with the heaviness of these two kinds of ignorance, these are the objects to be counteracted here. Because of these twenty-two kinds of ignorance together with the eleven forms of heaviness, the bhumis are established; and upon attaining unsurpassed bodhi, one is liberated from all such bonds.” The bodhisattva Avalokitesvara again addressed the Buddha: “Blessed One, unsurpassed bodhi is truly wondrous and exceedingly rare, bringing such great benefit and such great fruition, for it enables bodhisattvas to break through so vast a net of ignorance, traverse so vast a forest of heaviness, and directly realize that unsurpassed bodhi.”

Brief Explanation.—

This is the third subsection, distinguishing the bhumis by means of the twenty-two kinds of ignorance and the eleven forms of heaviness.

Canonical Text.—

The bodhisattva Avalokitesvara addressed the Buddha: “Blessed One, by how many distinctive qualities are these bhumis established?” The Blessed One said to the bodhisattva Avalokitesvara: “Good man, in brief there are eight: first, the purity of superior aspiration; second, the purity of superior mind; third, the purity of superior compassion; fourth, the purity of the superior paramitas; fifth, the purity of superior service to the Buddhas; sixth, the purity of superior maturation of sentient beings; seventh, the purity of superior rebirth; and eighth, the purity of superior majestic power.

From the purity of superior aspiration through the purity of superior majestic power in the first bhumi, and from the purity of superior aspiration through the purity of superior majestic power in each subsequent bhumi up to and including the Tathagata-bhumi, you should know that these forms of purity progressively increase in excellence. In the Tathagata-bhumi alone, however, the purity of superior rebirth is excluded ⁽¹³⁷⁾.

Furthermore, the qualities possessed by the first bhumi are equally possessed by the higher bhumis, yet you should know that the distinctive qualities proper to each bhumi remain distinctive ⁽¹³⁸⁾. The qualities of all ten bodhisattva-bhumis have something still higher than them, whereas you should know that the qualities of the Tathagata-bhumi have nothing higher.”

Brief Explanation.—

This is the fourth subsection, distinguishing the bhumis by means of eight distinctive qualities.

Canonical Text.—

The bodhisattva Avalokitesvara addressed the Buddha: “Blessed One, for what reason is the rebirth of a bodhisattva said to be the most distinctive of all forms of rebirth?” The Blessed One said to the bodhisattva Avalokitesvara: “Good man, it is for four reasons: first, such rebirth occurs through exceptionally pure roots of virtue; second, such rebirth is assumed through the power of deliberate choice; third, rebirth must be assumed out of compassion in order to rescue sentient beings; and fourth, one is oneself undefiled by rebirth and is also able to remove that defilement from others.”

Brief Explanation.—

This is the fifth subsection, explaining the bhumis by means of distinctive rebirth.

Canonical Text.—

The bodhisattva Avalokitesvara addressed the Buddha: “Blessed One, for what reasons are bodhisattvas said to act in accordance with a vast, sublime, and transcendent vow?” The Blessed One said to the bodhisattva Avalokitesvara: “Good man, it is for four reasons: (one) bodhisattvas clearly and skillfully understand the bliss of nirvana and possess the ability to realize it swiftly; (two) nevertheless, they relinquish the swift realization of that bliss; (three) without needing to be entreated and without expecting gratitude, they still give rise to a great resolve; and (four) they vow, for the benefit of sentient beings, to abide amid immense suffering that is both manifold and prolonged.

Therefore, the Tathagata says that bodhisattvas act in accordance with a vast, sublime, and transcendent vow.”

Brief Explanation.—

This is the sixth subsection, explaining the bhumis by means of the great vow, which possesses three characteristics and arises for four reasons.

Concerning the Paramitas

Canonical Text.—

The bodhisattva Avalokitesvara addressed the Buddha: “Blessed One, how many practices must such bodhisattvas within the ten bhumis train in?” The Blessed One said to the bodhisattva Avalokitesvara: “Good man, there are six practices in which bodhisattvas must train: the paramita of generosity, the paramita of ethical discipline, the paramita of patience, the paramita of diligence, the paramita of meditative concentration, and the paramita of wisdom.”

Brief Explanation.—

This Section D2 contains eighteen subsections. The foregoing is the first subsection, concerning the number of the six paramitas.

Canonical Text.—

The great bodhisattva Avalokiteshvara addressed the Buddha: “Blessed One, of these six matters in which one must train, how many belong to the higher training in moral discipline? How many belong to the higher training of mind? How many belong to the higher training in wisdom?” The Blessed One said to the great bodhisattva Avalokiteshvara: “Good man, you should know that the first three matters—the perfection of generosity, the perfection of moral discipline, and the perfection of patience—belong solely to the higher training in moral discipline; the one matter of the perfection of meditation belongs solely to the higher training of mind; the one matter of the perfection of wisdom belongs solely to the higher training in wisdom;

and the Tathagata has said that the perfection of diligence pervades them all.

Brief Explanation.—

This is the second short passage, explaining how the six perfections belong to the three trainings.

Main Text.—

The great bodhisattva Avalokiteshvara addressed the Buddha: “Blessed One, of these six matters in which one must train, how many belong to the provisions of merit? How many belong to the provisions of wisdom?” The Blessed One said to the great bodhisattva Avalokiteshvara: “Good man, whatever belongs to the higher training in moral discipline belongs to the provisions of merit, and whatever belongs to the higher training in wisdom belongs to the provisions of wisdom. As for the two matters of the perfection of diligence and the perfection of meditation, the Tathagata has said that they pervade them all.”

Brief Explanation.—

This is the third short passage, explaining how the six perfections belong to the two kinds of provisions.

Main Text.—

The great bodhisattva Avalokiteshvara addressed the Buddha: “Blessed One, how should a bodhisattva train in these six matters in which one must train?” The Blessed One said to the great bodhisattva Avalokiteshvara: “Good man, one should train in the following five ways: first, initially one should have ardent faith and understanding regarding the subtle teachings associated with the six perfections that belong to the Bodhisattva Treasury; second, one should then diligently cultivate the ten Dharma practices through the wisdom produced by hearing, reflection, and cultivation; third, one should preserve and follow the aspiration for bodhi; fourth, one should draw near to genuine spiritual friends; fifth, one should diligently cultivate all kinds of wholesome dharmas without interruption.”

Brief Explanation.—

This is the fourth short passage, explaining the five ways in which the six perfections are cultivated.

Main Text.—

The great bodhisattva Avalokiteshvara addressed the Buddha: “Blessed One, for what reasons are the matters in which one must train established as numbering only six?” The Blessed One said to the great bodhisattva Avalokiteshvara: “Good man, there are two reasons: first, for the benefit of sentient beings; second, to counteract afflictions. The first three perfections are for the benefit of sentient beings, and the last three perfections are for counteracting afflictions.

They should be understood in this way. The first three perfections benefit sentient beings as follows: through generosity, a bodhisattva gathers material necessities in order to benefit sentient beings; through moral discipline, a bodhisattva refrains from harming, oppressing, and troubling them in order to benefit sentient beings; through patience, a bodhisattva endures the harm, oppression, and trouble inflicted by sentient beings in order to benefit them.

The last three perfections counteract afflictions as follows: through diligence, although a bodhisattva has not yet completely eliminated the afflictions or entirely extinguished their latent tendencies ⁽¹³⁹⁾, the bodhisattva nevertheless courageously cultivates all kinds of wholesome dharmas, and the afflictions cannot disrupt that cultivation; then, through meditation, the bodhisattva completely eliminates the afflictions; and through wisdom, the bodhisattva entirely extinguishes their latent tendencies.”

The great bodhisattva Avalokiteshvara again addressed the Buddha: “Blessed One, for what reasons are the other perfections established as numbering only four?” The Blessed One said to the great bodhisattva Avalokiteshvara: “Good man, it is because they serve as supports for the six perfections. (One), when a bodhisattva benefits sentient beings through the first three perfections, the bodhisattva employs the means of gathering beings ⁽¹⁴⁰⁾ as skillful means to draw them in and establish them in wholesome dharmas.

Therefore, the Tathagata has said that the perfection of skillful means serves as a support for the first three perfections. (Two), if a bodhisattva is presently burdened by many afflictions and therefore cannot cultivate continuously; if, because of inferior aspiration and the decisive understanding of the Desire Realm, the bodhisattva cannot inwardly abide in composure; and if, because the bodhisattva cannot listen to, take as an object, and skillfully cultivate the teachings of the Bodhisattva Treasury, meditative absorption cannot bring forth supramundane wisdom—then, for these three reasons, that bodhisattva, whose accumulated provisions of merit are still few and inferior, makes a principal vow so that in a future life the afflictions may become lighter and fewer.

This is the perfection of vows. Through this vow, the afflictions become few and weak, and the bodhisattva is able to practice diligence. Therefore, the Tathagata has said that the perfection of vows serves as a support for the perfection of diligence. (Three), if a bodhisattva draws near to good persons in order to hear the true Dharma and attend to it properly, then, through this cause, the bodhisattva transforms inferior aspiration into superior aspiration and also attains the decisive understanding of the higher realms.

This is the perfection of power. Through this power, the bodhisattva is able to abide inwardly in composure. Therefore, the Tathagata has said that the perfection of power serves as a support for the perfection of meditation. (Four), if a bodhisattva has listened to, taken as an object, and skillfully cultivated the teachings of the Bodhisattva Treasury, the bodhisattva can bring forth meditative absorption.

This is the perfection of knowledge. Through this knowledge, the bodhisattva can bring forth supramundane wisdom. Therefore, the Tathagata has said that the perfection of knowledge serves as a support for the perfection of wisdom.”

Brief Explanation.—

This is the fifth short passage, explaining the reasons for the number of the six perfections (and for the four supporting perfections, together constituting what are called the ten perfections).

Main Text.—

The great bodhisattva Avalokiteshvara addressed the Buddha: “Blessed One, for what reason are the six perfections taught in this sequence?” The Blessed One said to the great bodhisattva Avalokiteshvara: “Good man, it is because each brings forth the perfections that follow. If a bodhisattva is not attached to or sparing of body, life, and possessions, the bodhisattva can accept and uphold pure moral discipline. In order to uphold pure moral discipline, the bodhisattva practices patience. Practicing patience gives rise to diligence. Giving rise to diligence enables the bodhisattva to attain meditative absorption. Attaining meditative absorption enables the bodhisattva to attain supramundane wisdom. Therefore, the Tathagata teaches the six perfections in this sequence.”

Brief Explanation.—

This is the sixth short passage, explaining the sequence of the six perfections.

Main Text.—

The great bodhisattva Avalokiteshvara addressed the Buddha: “Blessed One, how many different kinds does each of these six perfections have?” The Blessed One said to the great bodhisattva Avalokiteshvara: “Good man, each perfection has three kinds. The three kinds of the perfection of generosity are giving the true Dharma, giving material possessions, and giving fearlessness. The three kinds of the perfection of moral discipline are the pure moral discipline that eliminates evil, the pure moral discipline that gives rise to goodness, and the pure moral discipline that benefits others ⁽¹⁴¹⁾.

The three kinds of the perfection of patience are patience in enduring hostile harm, patience in enduring hardship, and patience in accepting truth. The three kinds of the perfection of diligence are armor-like diligence ⁽¹⁴²⁾, diligence in giving rise to goodness, and diligence in benefiting others. The three kinds of the perfection of meditation are meditative absorption that brings forth the joy of Dharma ⁽¹⁴³⁾, meditative absorption that brings forth merits, and meditative absorption that brings forth benefit for others.

The three kinds of the perfection of wisdom are wisdom that takes conventional truth as its object, wisdom that takes ultimate truth as its object, and wisdom that takes the benefit of others as its object ⁽¹⁴⁴⁾.”

Brief Explanation.—

This is the seventh short passage, explaining the kinds of the six perfections.

Main Text.—

The great bodhisattva Avalokitesvara addressed the Buddha: “Blessed One, for what reason are the six paramitas called ‘paramitas’ ⁽¹⁴⁵⁾?” The Blessed One said to the great bodhisattva Avalokitesvara: “Good son, it is for five reasons: first, because they are undefiled; second, because there is no attachment; third, because they are faultless; fourth, because they are free from discrimination; and fifth, because they are rightly dedicated (145B).

“Being undefiled means not being defiled by what is contrary to the paramitas. Having no attachment means that the mind is not bound to the fruits and ripened fruits ⁽¹⁴⁶⁾ of the paramitas, nor to recompense for practicing the paramitas. Being faultless means that, in relation to the paramitas, no defilement is allowed to intrude and unskillful means are abandoned. Being free from discrimination means not grasping the characteristics of the paramitas by following words. Right dedication means turning all the paramitas one has practiced and accumulated toward the attainment of unsurpassed bodhi.”

“Blessed One, what is called contrary to the paramitas?”

“Good son, there are, broadly speaking, six such things: first, delighting in sensual pleasures (146B), wealth, and freedom, and regarding them deeply as excellent and beneficial ⁽¹⁴⁷⁾; second, giving free rein to body, speech, and mind in pursuing what one desires, and regarding this deeply as excellent and beneficial; third, being unable to endure the contempt of others, and regarding this deeply as excellent and beneficial; fourth, failing to cultivate diligently and indulging in sensual pleasures, and regarding this deeply as excellent and beneficial; fifth, dwelling amid noise and engaging in miscellaneous, disorderly activities, and regarding this deeply as excellent and beneficial;

sixth, having seen, heard, perceived, or known something, engaging in verbal conceptual proliferation, and regarding this deeply as excellent and beneficial.”

“Blessed One, what are the fruits of the paramitas?”

“Good son, these fruits are also, broadly speaking, sixfold: first, obtaining great wealth; second, being born in a favorable state; third, having no enemies, suffering no harm, and experiencing much happiness; fourth, being foremost among people; fifth, having an unimpaired body; and sixth, belonging to a great lineage.”

“Blessed One, what are the defilements that intrude upon the paramitas?”

“Good son, there are, broadly speaking, four ways of practicing: first, practicing without loving-kindness; second, practicing improperly; third, practicing inconsistently; and fourth, practicing without earnestness. Practicing improperly means practicing one paramita while becoming separated from and losing the others ⁽¹⁴⁸⁾.”

“Blessed One, what constitutes the unskillful means of the paramitas?”

“Good son, bodhisattvas wish to benefit sentient beings through the paramitas. Yet if they consider it sufficient merely to benefit sentient beings by giving material wealth, without delivering them from evil states or establishing them in wholesome states, this is a practice of unskillful means.

“For, good son, merely doing this for sentient beings cannot be called true benefit. Just as no amount of excrement can ever be made fragrant, so it is with sentient beings: because conditioned existence is suffering ⁽¹⁴⁹⁾, the very nature of their existence is suffering. There is no way that merely providing them with temporary material benefit can transform their suffering into happiness. Only by establishing them in the most excellent wholesome Dharma can this be called the supreme benefit.”

Brief Explanation.—

This is the eighth subsection, explaining the designation “paramita” as applied to the six paramitas.

Root Text.—

The great bodhisattva Avalokitesvara addressed the Buddha: “Blessed One, how many kinds of purity do these paramitas possess?”

The Blessed One said to the great bodhisattva Avalokitesvara: “Good son, the Tathagata has never taught that the paramitas possess any purity apart from the five matters just described. Yet now, on the basis of those very five matters, the Tathagata shall explain the purity of the paramitas both generally and individually.

“In the general explanation of the purity of the paramitas, you should know that there are seven kinds: first, not seeking to have anyone know of one’s paramitas; second, perceiving oneself to possess these paramitas without giving rise to attachment; third, harboring no doubt as to whether these very paramitas lead to unsurpassed bodhi; fourth, never praising oneself and disparaging others, nor treating anyone with contempt; fifth, being neither arrogant nor heedless; sixth, never rejoicing that a small attainment is already sufficient; and seventh, never becoming jealous or miserly toward anyone because of these paramitas when one sees that they too possess them.

“In the individual explanation of the purity of the paramitas, each paramita likewise possesses seven kinds.

“(First), bodhisattvas practice in accordance with the seven purities of the paramita of giving taught by the Tathagata: purity of possessions, purity of moral discipline, purity of view, purity of mind, purity of speech, purity of wisdom, and purity from stains ⁽¹⁵⁰⁾. Through these, they practice pure giving. These are called the seven purities of the paramita of giving.

“(Second), bodhisattvas thoroughly understand the precepts established by the Tathagata; thoroughly understand the means of emerging from transgressions; and possess moral discipline that is constantly perfected, steadfast, continually practiced, continually operative ⁽¹⁵¹⁾, and inclusive of training in all precepts. These are called the seven purities of the paramita of moral discipline.

“(Third), because bodhisattvas have profound faith in karma and its results, when adversity befalls them, they do not become resentful. They neither revile others in return, nor become angry, strike them, intimidate them, ridicule them, or retaliate by inflicting harm upon them. They bear no enmity. When others confess their faults ⁽¹⁵²⁾, they do not cause them distress; nor do they expect others to come and confess. They do not practice patience out of fear or partial affection. Nor, after benefiting others once, do they immediately abandon them instead of continuing to benefit them. These are called the seven purities of the paramita of patience.

“(Fourth), bodhisattvas understand the balanced character of diligence—being neither too urgent nor too lax. They do not become conceited or domineering because of their courageous diligence. They possess great vigor and great initiative; they are capable of acting and bring their work to completion; they are resolute; and they never cast off the yoke of cultivating wholesome dharmas. These are called the seven purities of the paramita of diligence.

“(Fifth), bodhisattvas possess meditative concentration that understands conventional truth; meditative concentration that understands ultimate truth ⁽¹⁵³⁾; meditative concentration that understands both truths; active meditative concentration; nondependent meditative concentration; well-cultivated meditative concentration ⁽¹⁵⁴⁾; and meditative concentration whereby, in accordance with the Bodhisattva Pitaka, they hear, take as their objects, and cultivate immeasurable right samadhis. These are called the seven purities of the paramita of concentration.

“(Seventh), when bodhisattvas abandon the two extremes of superimposition and denial and follow the Middle Way, this is wisdom. Through this wisdom, they correctly understand the three gates of liberation: emptiness, wishlessness, and signlessness; they correctly understand the three natures: the imagined nature, the other-dependent nature, and the perfectly accomplished nature; they correctly understand the three kinds of absence of intrinsic nature: the absence of intrinsic nature in characteristics, the absence of intrinsic nature in arising, and the absence of intrinsic nature with respect to ultimate meaning; they correctly understand conventional truth as the five fields of knowledge ⁽¹⁵⁵⁾; and they correctly understand ultimate truth as the seven kinds of suchness.

Furthermore, because in many respects the underlying principle is of one taste, free from discrimination and conceptual proliferation; because they take immeasurable universal dharmas as their objects; and because this constitutes contemplation, they accomplish the practice in accordance with the Dharma ⁽¹⁵⁶⁾. These are called the seven purities of the paramita of wisdom.”

Brief Explanation.—

This is the ninth subsection, explaining the purity of the paramitas.

Root Text.—

The great bodhisattva Avalokiteshvara addressed the Buddha: “Blessed One, what function does each of the five qualities mentioned above perform?” The Blessed One replied to the great bodhisattva Avalokiteshvara: “Good son, you should know that each quality performs a particular function. Because bodhisattvas are undefiled, in the present they remain ever earnest and diligently cultivate the perfections without negligence.

Because they are unattached, they establish the cause for freedom from negligence in the future. Because they are faultless, they accurately cultivate the perfections with consummate skill, purity, and immaculate clarity. Because they are free from discrimination, they swiftly perfect the perfections through skillful means.

Because they dedicate merit rightly, wherever they are born, the perfections and their accomplishments, together with their desirable ripened fruits, possess the quality of inexhaustibility, continuing until unsurpassed bodhi is attained.

Brief Explanation.—

This is the tenth subsection, explaining the functions of the five qualities.

Main Text.—

The great bodhisattva Avalokiteshvara addressed the Buddha: “Blessed One, among the perfections thus described, what is exceedingly vast? What is undefiled? What is exceedingly radiant? What is immovable? What is exceedingly pure?” The Blessed One replied to the great bodhisattva Avalokiteshvara: “Good son, the quality of being undefiled, the quality of being unattached, and the quality of rightly dedicating merit are exceedingly vast. The quality of being faultless and the quality of being free from discrimination are undefiled. Acting through discerning contemplation is exceedingly radiant. Entering the stage of non-retrogression is immovable. What is encompassed within the tenth bhumi and the Tathagata bhumi is exceedingly pure.”

Brief Explanation.—

This is the eleventh subsection, explaining the five aspects of the six perfections.

Main Text.—

The great bodhisattva Avalokiteshvara addressed the Buddha: “Blessed One, for what reason are the accomplishments and desirable ripened fruits of the perfections always inexhaustible, and why are the perfections themselves also inexhaustible?” The Blessed One replied to the great bodhisattva Avalokiteshvara: “Good son, it is because they arise perpetually through mutual dependence and are cultivated without interruption.”

Brief Explanation.—

This is the twelfth subsection, explaining the inexhaustibility of the six perfections.

Main Text.—

The great bodhisattva Avalokiteshvara addressed the Buddha: “Blessed One, for what reason do bodhisattvas cherish the perfections profoundly, but not their desirable ripened fruits ⁽¹⁵⁷⁾?” The Blessed One replied to the great bodhisattva Avalokiteshvara: “Good son, there are five reasons: first, because the perfections are the cause of supreme joy; second, because the perfections are the cause of ultimate benefit for oneself and others; third, because the perfections are the cause of desirable ripened fruits in the future; fourth, because the perfections are not a basis for any defilement; and fifth, because the perfections are not things that ultimately decline and perish.”

Brief Explanation.—

This is the thirteenth subsection, explaining the cherishing of the perfections.

Main Text.—

The great bodhisattva Avalokiteshvara addressed the Buddha: “Blessed One, how many kinds of supreme power does each of all the perfections possess?” The Blessed One replied to the great bodhisattva Avalokiteshvara: “Good son, each of all the perfections possesses four kinds of supreme power: first, accurately cultivating the perfections eliminates miserliness, violations of precepts, anger, laziness, mental agitation, and deluded views; second, accurately cultivating the perfections provides the true provisions for unsurpassed bodhi; third, accurately cultivating the perfections disciplines oneself and benefits others; fourth, accurately cultivating the perfections brings desirable ripened fruits in the future that are both vast and inexhaustible ⁽¹⁵⁸⁾.”

Brief Explanation.—

This is the fourteenth subsection, explaining the power of the six perfections.

Main Text.—

The great bodhisattva Avalokiteshvara addressed the Buddha: “Blessed One, what is the cause of all these perfections? What is their result? What is their true benefit?” The Blessed One replied to the great bodhisattva Avalokiteshvara: “Good son, all these perfections take the mind of great compassion as their cause, the benefit bestowed upon sentient beings by their desirable ripened fruits as their result, and unsurpassed bodhi as their true benefit.”

Brief Explanation.—

This is the fifteenth subsection, explaining the cause, result, and true benefit of the six perfections.

Main Text.—

The great bodhisattva Avalokiteshvara addressed the Buddha: “Blessed One, if bodhisattvas possess inexhaustible wealth and have accomplished vast loving-kindness and compassion, why are there presently impoverished and suffering people in this world?” The Blessed One replied to the great bodhisattva Avalokiteshvara: “Good son, the fault lies with their karma. If sentient beings were not obstructed by their own evil karma, how could there be impoverished and suffering people in this world, when bodhisattvas constantly aspire to benefit others and always possess inexhaustible wealth?

It is just as hungry ghosts, their bodies tormented by intense heat and thirst, nevertheless see even the ocean as completely dry. This is not the fault of the ocean; it is solely the fault of the hungry ghosts’ karma. In the same way, the wealth given by bodhisattvas is like the vast ocean.

Thus, the fault lies not with the bodhisattvas, but solely with the evil karma of sentient beings, just as the evil karma of hungry ghosts brings upon them the painful retribution of having no water to drink.”

Brief Explanation.—

This is the sixteenth subsection, explaining how the karma of sentient beings obstructs them from enjoying the benefits of the six perfections.

Main Text.—

The great bodhisattva Avalokiteshvara addressed the Buddha: “Blessed One, through which perfection do bodhisattvas comprehend the lack of intrinsic nature in all dharmas?” The Blessed One replied to the great bodhisattva Avalokiteshvara: “Good son, through the perfection of wisdom they comprehend the lack of intrinsic nature in all dharmas.” “Blessed One, if the perfection of wisdom comprehends the lack of intrinsic nature, why does it not comprehend the presence of intrinsic nature ⁽¹⁵⁹⁾?” “Good son, the Tathagata has never said that the lack of intrinsic nature is used to comprehend the lack of intrinsic nature, as your question suggests, because the lack of intrinsic nature transcends words and letters and is inwardly realized.

Yet it cannot be expressed apart from words and letters; therefore, the Tathagata says that the perfection of wisdom comprehends the lack of intrinsic nature in all dharmas ⁽¹⁶⁰⁾.”

Brief Explanation.—

This is the seventeenth subsection, explaining how the perfection of wisdom realizes ultimate truth.

Main Text.—

The great bodhisattva Avalokiteshvara addressed the Buddha: “Blessed One, the Blessed One has spoken of perfections, proximate perfections, and great perfections. What are perfections? What are proximate perfections?

What are great perfections?” The Blessed One replied to the great bodhisattva Avalokiteshvara: “Good son, when bodhisattvas, over the course of countless periods, cultivate generosity through wisdom and accomplish wholesome dharmas, yet their afflictions continue to arise as before, and they have not subdued those afflictions but are instead subdued by them, this constitutes the lesser and intermediate levels of resolute faith on the Bhumi of Practice through Resolute Faith, and these are called perfections.

When, over the course of further countless periods, they cultivate generosity through wisdom and gradually accomplish wholesome dharmas to an ever-higher degree, while their afflictions continue to arise as before, yet they subdue those afflictions and are not subdued by them, this pertains to the first bhumi and above, and these are called proximate perfections. When, over the course of still further countless periods, they cultivate generosity through wisdom and accomplish wholesome dharmas to an even-higher degree, while none of their afflictions arise any longer, this pertains to the eighth bhumi and above, and these are called great perfections.”

Brief Explanation.—

This is the eighteenth and final subsection of Section D2, explaining the three levels of the six perfections.

On the Obstructions

Main Text.—

The great bodhisattva Avalokiteshvara addressed the Buddha: “Blessed One, within those bodhisattva bhumis, how many kinds of latent afflictions may there be?” The Blessed One said to the great bodhisattva Avalokiteshvara: “Good son, in brief, there are three kinds. The first is the kind of latent affliction that serves as an aid ⁽¹⁶¹⁾. It exists in the first five bodhisattva bhumis.

Why is this? Because the active manifestations of afflictions that are not innate serve as aids to the active manifestations of innate afflictions; and because, at that time, the former cease forever, they are called latent afflictions that serve as aids. The second is the kind of weakened latent affliction: these are the subtle active manifestations in the sixth and seventh bhumis; if ⁽¹⁶²⁾ they are subdued through cultivation of the path, they no longer become active.

The third is the subtle latent affliction: this is the obstruction of the knowable from the eighth bhumi upward, where no afflictions become active any longer ⁽¹⁶³⁾.”

The great bodhisattva Avalokiteshvara again addressed the Buddha: “Blessed One, through the elimination of how many kinds of coarseness and heaviness ⁽¹⁶⁴⁾ are these kinds of latent afflictions revealed ⁽¹⁶⁵⁾?” The Blessed One said to the great bodhisattva Avalokiteshvara: “Good son, through only two kinds: (one) through the elimination of the coarseness and heaviness of the outer skin, the first and second kinds of latent afflictions are revealed; (two) through the elimination of the coarseness and heaviness of the inner skin, the third kind of latent affliction is revealed; and (three) when the coarseness and heaviness of the bones is eliminated, the Tathagata says that all latent afflictions have been eliminated forever, and this occurs at the Tathagata bhumi.”

The great bodhisattva Avalokiteshvara again addressed the Buddha: “Blessed One, how many incalculable kalpas must pass before such kinds of coarseness and heaviness can be eliminated?” The Blessed One said to the great bodhisattva Avalokiteshvara: “Good son, three great incalculable kalpas must pass. Yet those immeasurable kalpas cannot be calculated (by taking as units of time) a kshana, a blink of the eye, a brief moment, half a watch, one watch ⁽¹⁶⁶⁾, a day and night, half a month, one month, or one year.”

The great bodhisattva Avalokiteshvara again addressed the Buddha: “Blessed One, when bodhisattvas in the bodhisattva bhumis allow afflictions to arise, what is the character of those afflictions? What disadvantages do they have? What advantages do they have?” The Blessed One said to the great bodhisattva Avalokiteshvara: “Good son, those afflictions have an undefiled character.

Why is this? Because these bodhisattvas, already in the first bhumi, have definitively and thoroughly penetrated the Dharma-nature of all dharmas. Therefore, you should understand that they allow afflictions to arise only when they know clearly that this is necessary, not out of unawareness.

For this reason, the Tathagata says that those afflictions have an undefiled character. Within these bodhisattvas themselves, those afflictions cannot cause suffering or distress, and therefore have no disadvantages. The afflictions that these bodhisattvas allow to arise in this way have the power to sever the causes of suffering in the realm of sentient beings, and therefore have innumerable advantages.” The great bodhisattva Avalokiteshvara addressed the Buddha: “How extraordinary, Blessed One!

Unsurpassed bodhi possesses such immense merit that even the afflictions bodhisattvas allow to arise surpass the roots of virtue of sentient beings, shravakas, and pratyekabuddhas—to say nothing of its innumerable other merits.”

Brief Explanation.—

This Section Đ3 has four smaller passages: the first discusses the kinds of latent afflictions; the second discusses the coarseness and heaviness that are eliminated; the third discusses the time required to eliminate that coarseness and heaviness; and the fourth discusses the afflictions of bodhisattvas.

On the One Vehicle

Canonical Text.—

The great bodhisattva Avalokiteshvara addressed the Buddha: “Blessed One, when the Blessed One teaches that the Shravaka Vehicle and the Great Vehicle are only the One Vehicle, what hidden intention does this statement contain?” The Blessed One said to the great bodhisattva Avalokiteshvara: “Good son, just as in the Shravaka Vehicle the Tathagata teaches the categories of dharmas—the five skandhas, the six inner ayatanas, the six outer ayatanas, and other equivalent categories—so in the Great Vehicle the Tathagata teaches that these very dharmas possess one and the same Dharma-nature and one and the same principle ⁽¹⁶⁷⁾.

Therefore, the Tathagata does not say that the vehicles are different in nature. Only those who rely upon words and falsely discriminate their meaning create additions in some respects and omissions in others ⁽¹⁶⁸⁾. They further regard the distinctions among the vehicles as mutually contradictory, and thus proceed to argue with one another.

Such is the hidden intention here.”

Brief Explanation.—

The One Vehicle was discussed in Chapter Four. It is discussed again here. Each passage has its own reason. They should be examined carefully. Above all, the One Vehicle of the Lotus Sutra must be examined with true and utmost care, in order to determine where the entirety of the Buddha-Dharma ultimately converges.

Conclusion of the Dharma Discourse

At that time, wishing to restate the meaning already taught, the Blessed One spoke the following verses:

The ten bodhisattva bhumis—

what do they comprise,

what do their names mean,

what do they counteract,

what distinctive qualities do they possess,

what do they bring forth,

what are their great vows,

and how many are their categories?

This is the Great Vehicle

taught by the Tathagata.

By passing through these bhumis

and cultivating them skillfully,

one will attain

unsurpassed great awakening.

The Tathagata expounds

the categories of dharmas,

and further teaches that all dharmas

share one and the same principle;

that is, regarding

the lower and higher vehicles,

the Tathagata declares

that they are not different in nature.

Only those who

rely upon words

and falsely discriminate their meaning

create additions and omissions,

claiming that the two vehicles

contradict one another;

through foolish understanding,

they fall into disputes.

At that time, the great bodhisattva Avalokiteshvara again addressed the Buddha: “Blessed One, within the entire Dharma discourse of the Profound Mysteries, what should this Dharma discourse be called? How should we reverently retain it?” The Blessed One said to the great bodhisattva Avalokiteshvara: “Good son, this Dharma discourse is called The Perfect Meaning of the Bhumis and Paramitas. You should reverently retain it under this name.”

When the Blessed One delivered the Dharma discourse The Perfect Meaning of the Bhumis and Paramitas, seventy-five thousand bodhisattvas in the great assembly attained the samadhi called Light of the Bodhisattva’s Great Vehicle.

Explaining That Mind as the Attained Fruit

D1. On the Buddha’s Body

D2. On the Buddha’s Voice

Đ1. On Sutra and Vinaya

Đ2. On Treatises

Đ3. On Dharani

D3. Several Definitive Analyses

D4. Conclusion of the Dharma Discourse

On the Buddha’s Body

Notes:

Note ⁽¹³²⁾

Bhumis and paramitas: the canonical text reads “bhumi-paramita,” meaning the ten bhumis and the six paramitas.

Note ⁽¹³³⁾

The bhumi of resolute practice: this is the bhumi of practice through resolute understanding. See Note 37 again. It should be added here that the bhumi of resolute practice includes both the stage of accumulation and the stage of preparatory practice.

Note ⁽¹³⁴⁾

The ten Dharma practices: Volume 74 of the Yogacarabhumi states that in the Great Vehicle there are ten practices enabling bodhisattvas to teach and transform sentient beings. With regard to the twelve categories of the Great Vehicle teachings, these are: knowing how to copy them, retain them in memory, make offerings to them, give them to others, respectfully listen when someone expounds them, read them, study them, recite them aloud, explain them to others, or contemplate and cultivate them alone in a secluded place.

Note ⁽¹³⁵⁾

Practicing with right knowledge: among the versions of the canonical text, two read “acting with right knowledge,” while one reads “abiding with right knowledge.” Naturally, I have chosen the majority reading, but the word “abiding” is truly noteworthy; according to it, the phrase should be translated: living, dwelling, or standing firmly with right knowledge.

Note ⁽¹³⁶⁾

Coarseness and heaviness: the canonical text uses the term “coarseness and heaviness,” referring to the seeds of various forms of ignorance and to the incapacity—the inability to undertake anything—produced by those forms of ignorance.

Note ⁽¹³⁷⁾

Only in... superior: “superiority in taking birth” means mastery over taking birth. A Buddha, however, does not take birth but merely manifests a transformation body.

Note ⁽¹³⁸⁾

But the... distinctive: all ten bhumis equally possess all ten paramitas; nevertheless, in sequence, each bhumi has one distinctive paramita, and that distinctive paramita remains more eminent there than in the other bhumis.

Note ⁽¹³⁹⁾

Latent tendencies: the seeds of afflictions.

Note ⁽¹⁴⁰⁾

Means of gathering in: here this may be said to include all methods of guiding and transforming sentient beings, or it may be said to mean the four means of gathering in.

Note ⁽¹⁴¹⁾

Benefiting others: translated fully and clearly, this means benefiting sentient beings. The expressions below are likewise.

Note ⁽¹⁴²⁾

Armor-like diligence: translated fully, this means donning armor. Armor-like diligence is the diligence of vows, meaning that one dons a resolute mind as armor and advances, fearing no difficulty whatsoever.

Note ⁽¹⁴³⁾

Dhyana giving rise to Dharma bliss: this is an abbreviated translation. Translated in full, it is dhyana that is free from discrimination, utterly quiescent, faultless, counteracts the suffering of afflictions, and abides in Dharma bliss here and now.

Note ⁽¹⁴⁴⁾

Careful attention will show that, apart from the perfection of giving, the perfection of patience, and the perfection of wisdom, every perfection has a type that generates virtue; and, apart from the perfection of giving and the perfection of patience, every perfection has a type that benefits others.

Note ⁽¹⁴⁵⁾

Perfection: the term is transliterated as paramita, translated by meaning as “reaching the other shore,” and also translated as “crossing over.” I choose “crossing over” because it encompasses both meanings: crossing away from this shore and crossing over to the other shore. Master Kuiji likewise said that the term paramita contains both these meanings.

Note (145B)

First, ... dedication: these five reasons are subsequently called the five matters mentioned above.

Note ⁽¹⁴⁶⁾

The various resultant fruits and the ripened fruit: this refers to five fruits—the ripened fruit, the homogeneous fruit, the fruit of personal effort, the dominant fruit, and the fruit of freedom from bondage. “The various resultant fruits” is an abbreviated reference to the latter four. As for “ripened,” this is elsewhere called recompense, fruit, or fruit of recompense.

Note (146B)

Sensual pleasures: namely, the five desires. This Dharma category is enumerated in two ways: forms, sounds, odors, flavors, and tangible objects (beautiful forms, pleasing sounds, fragrances, delicious flavors, and pleasurable contacts); or wealth, sexual beauty, fame, food and drink, and sleep (money and possessions, sexual beauty, reputation, eating and drinking, and sleep and rest). Thus, sensual pleasures means that all the senses are fully gratified.

Note ⁽¹⁴⁷⁾

Excellent and beneficial: the source text reads “merit and superior benefit”; it could also be translated as “excellence and superior benefit” (!).

Note ⁽¹⁴⁸⁾

When practicing one perfection while separating oneself from and losing the other perfections: this refers to one-sided attachment, not single-minded specialization.

Note ⁽¹⁴⁹⁾

The suffering of conditioned existence: suffering is of three kinds. First is the suffering of suffering—the suffering caused by cold, heat, hunger, thirst, and so forth, which are themselves already painful. Second is the suffering of conditioned existence—the suffering caused by the continual change of conditioned dharmas, namely, the five skandhas into which our body, mind, and world are initially analyzed and subsumed. Third is the suffering of change—the suffering caused by the loss of pleasure.

Note ⁽¹⁵⁰⁾

Purification of defilement: “defilement” means afflictions; “purification of defilement” means that the afflictions have been cleansed away.

Note ⁽¹⁵¹⁾

Perfect ... continually operative: precepts maintained continuously means not relinquishing the precepts throughout one’s life; firmly established precepts means not violating the precepts (furthermore, neither gain, veneration, nor afflictions can subdue one and wrest them away); precepts continually practiced means observing the precepts without any lapse; and precepts continually operative means that, should a lapse occur, one immediately restores their purity.

Note ⁽¹⁵²⁾

Repentance: the source text reads jianhui (with hui written using the speech radical; jianhui means “to admonish”). I use “repentance,” a term from the Wei translation, because it is easier to understand and more accurate. From the wording of the Wei translation, we know that jianhui means admonishing someone not to be angry in order to seek repentance.

Note ⁽¹⁵³⁾

Dhyana that knows conventional truth and dhyana that knows ultimate truth: this is translated according to Manji 35/32A for ease of understanding. A literal translation would be “dhyana skilled in comprehending characteristics” and “perfect dhyana.”

Note ⁽¹⁵⁴⁾

Dhyana in motion ... skillfully cultivated: Manji 35/32A explains that these three kinds of dhyana correspond to the three phases of wisdom—preparatory practice, proper practice, and subsequently attained wisdom.

Note ⁽¹⁵⁵⁾

The five fields of knowledge: 1. inner knowledge, which is Buddhist learning; 2. knowledge of logic; 3. knowledge of language; 4. knowledge of medicine; and 5. knowledge of crafts and technology.

Note ⁽¹⁵⁶⁾

Moreover, because ... is contemplation: Manji 35/33B parses this sentence as pertaining to the correct knowledge of ultimate truth. I found this unsatisfactory, however, and therefore independently parsed and translated the sentence in this way.

Note ⁽¹⁵⁷⁾

Not with respect to the ripened fruit: this does not mean not with respect to the homogeneous fruit, the fruit of personal effort, the dominant fruit, or the fruit of freedom from bondage.

Note ⁽¹⁵⁸⁾

According to the Compendium of Abhidharma, the first point is the fruit of freedom from bondage of the perfections; the second is the dominant fruit of the perfections; the third is the fruit of personal effort of the perfections; and the fourth is the ripened fruit of the perfections. Thus, only the homogeneous fruit is omitted.

Note ⁽¹⁵⁹⁾

Pure virtue ... intrinsic nature: the nature that possesses intrinsic nature and the nature that lacks intrinsic nature were previously translated in abbreviated form as “intrinsic nature and absence of nature,” or “nature and absence of nature.” These refer to the three intrinsic natures (the three natures) and the three absences of intrinsic nature. In this passage, however, the Buddha’s teaching indicates that “the nature that lacks intrinsic nature” refers only to the absence of intrinsic nature in the ultimate sense—that is, to suchness. Yet the question here seems to regard the knowing and the known of prajnaparamita as being merely like those of the imagined nature: knowing through language and the impressions created by language.

Note ⁽¹⁶⁰⁾

The Tathagata never ... of dharmas: prajna realizes suchness through inner realization, which cannot be expressed in words. To say that prajna realizes suchness is merely to use language provisionally to communicate this to others. Since the general meaning of this sentence is understood in this way, it has been translated accordingly.

A literal translation of the source text would be difficult to understand: “The Tathagata never says that the nature lacking intrinsic nature apprehends the nature lacking intrinsic nature. Yet the nature lacking intrinsic nature is apart from written words, is inwardly realized by oneself, and cannot be spoken of without resorting to language and writing. Therefore, the Tathagata says that the perfection of wisdom can apprehend the nature lacking intrinsic nature of dharmas.”

Note ⁽¹⁶¹⁾

Supporting latent tendencies: for “latent tendencies,” refer again to Note 139. “Supporting latent tendencies” are originally termed “latent tendencies associated with a harmful companion” (the kind of latent tendencies that provide support and were previously harmed).

Note ⁽¹⁶²⁾

If: Manji 35/39A says that “if” here indicates indeterminacy: some bodhisattvas subdue them, while others do not. As to why they do not subdue them and what it is that they do not subdue, see the fourth subsection.

Note ⁽¹⁶³⁾

Third, ... no longer become manifest: literally translated, this reads: “Third are the subtle latent tendencies, which pertain to the eighth bhumi and above. From that point onward, no afflictions become manifest, because only the cognitive obstruction remains as their basis.”

Note ⁽¹⁶⁴⁾

Coarseness and heaviness: this was previously translated as “heaviness” (refer again to Note 136). Something more should be said here. Coarseness and heaviness is the force of the seeds of the two obstructions, which renders the contaminated body incapable and unfit. Those seeds and that force are called “coarseness and heaviness,” and are also called habitual tendencies.

Note ⁽¹⁶⁵⁾

Clarifying: clarifying which latent tendencies are eliminated in what manner, at which bodhisattva bhumi, and what is attained once they have been eliminated.

Note ⁽¹⁶⁶⁾

Half a period, one period, a day and a night: “a day and a night” means one complete day and night. In ancient reckoning, each day and night was said to contain six periods: three during the day and three during the night. These three periods were the beginning, middle, and end. In present terms, each day and night has twenty-four hours, each period has four hours, and half a period has two hours. The meaning here is that innumerable kalpas—innumerable periods—are not calculated using such units of time, but according to the periods of increase and decrease and the formation and destruction of worlds, as well as according to the periods required to attain the stages of a bodhisattva; hence, this does not mean that there is no distinction between slower and faster progress.

Note ⁽¹⁶⁷⁾

Essential purport: that toward which the principle converges, namely, suchness.

Note ⁽¹⁶⁸⁾

Adding and subtracting: here “adding” means positing different vehicles, while “subtracting” means asserting definitively that there is only the One Vehicle.