攝大乘論

What is entry into the characteristic of wisdom?

It is based upon the perfuming of extensive learning. It does not belong to the Alaya-consciousness, yet, like the Alaya, it is perfumed into seeds. It belongs to tranquil contemplation; it is conscious discrimination concerning the graspable objects, matters, and loci produced by the manifest characteristics of the Dharma and its meanings.

Who is the person who awakens and enters the characteristic of wisdom?

It is one who has continuously perfumed oneself through extensive learning of the Mahayana, has drawn near to immeasurable beings and possesses single-minded faith, and has skillfully accumulated the merits of wholesome roots.

From where does a bodhisattva practicing wisdom awaken and enter?

From the manifest vision of the Dharma and its meanings, from contemplation of manifest characteristics, and from the causes and teachings of the Mahayana. Entry arises on the stages of faith and understanding, the Path of Seeing, and the practice of the Path of Cultivation, until it is realized that all dharmas are consciousness-only. This occurs through conforming to hearing and faith, through discriminative realization, through counteracting every obstruction, and through freedom from obstructions.

By what means does one awaken and enter?

By sustaining the power of wholesome roots; by illuminating the three transformations of mind; by extinguishing the various adornments; and at all times rightly practicing mindfulness of the Dharma and its meanings, samadhi and wisdom, without negligence or heedlessness. In worlds containing immeasurable kinds of sentient beings, immeasurable beings attain anuttara-samyak-sambodhi in each and every thought-moment.

One who has first transformed the mind practices generosity and so forth in accordance with the mind, accumulating the practices of the paramitas. Since I have attained that mind, I need not additionally employ the paramitas; the cultivation of the path can reach perfection.

For one who undergoes the second illumination, the dharmas of meditation have already been accomplished. After death, one will obtain a body in accordance with the place of rebirth. This is true even for one whose wholesome roots are still obstructed; how much more so for me, who skillfully cultivate wholesome roots and have attained unobstructed wholesome roots—no power can hinder me.

Concerning one who undergoes the third illumination, there is the following verse:

Human beings attain bodhi,

In each and every thought-moment;

Sentient beings beyond all measure,

When their time arrives, depart.

In accordance with the mind, one practices giving,

With a pure and undefiled mind.

That person attains a mind of right practice,

And vigorously accomplishes generosity.

After a wholesome person dies,

Their own power accords with their mind.

After a wholesome person dies,

Why would that power not remain?

Abandon the mind of the shravaka and pratyekabuddha and cut off such thoughts. Regarding the Mahayana, relinquish every doubt; hear and contemplate the dharmas; eliminate the characteristic of self and all attachments to the characteristics of self and what belongs to self; extinguish pride concerning dharmas; and abide directly before reality without thought or discrimination, extinguishing discrimination. Here there is the following verse:

Directly before the various kinds

Of characteristics, thoughts, and abiding places,

Wisdom discriminates none of them,

And unsurpassed bodhi is attained.

How does one awaken and enter through the activity of the perfuming of learning?

One tranquilly contemplates the Dharma and its meanings and contemplates their manifest characteristics. One investigates four things: name, meaning, intrinsic nature, and distinguishing characteristic; and one investigates four kinds of knowledge and vision in accordance with reality. Because these cannot be apprehended in accordance with reality, the bodhisattva enters consciousness-only and cultivates in conformity with it.

One contemplates the names and meanings of those manifest characteristics. The name is merely an object of correct contemplation; the meaning upon which that name depends is likewise merely an object of correct contemplation; and the intrinsic nature and distinguishing characteristic of that name are also merely objects of contemplation. Ultimately, one contemplates that name, meaning, intrinsic nature, and distinguishing characteristic are all ungraspable.

Through these four investigations and four contemplations, one knows that names, meanings, and their manifest characteristics are thoughts within consciousness-only; they have entered and will enter consciousness. They possess the two aspects of image and vision, while the various things entering it—name, meaning, nature, and ultimate meaning—comprise six characteristics, all devoid of real meaning. Their arising manifests a continuous and uninterrupted appearance of the grasped and the grasper, yet it is only a produced manifest characteristic.

It is like seeing a rope in the dark and taking it for a snake. It is said that neither the rope nor the snake is real, because they are not what is produced. Thus, the meaning attributed to that cognition is nonexistent; no existing meaning is present.

When the thought of a snake is avoided and thought rests upon the rope, that too is only an imagined characteristic composed of form, odor, taste, and touch. Therefore, even the wisdom that relies upon these and knows it to be a rope must also be relinquished before realization can occur. Thus, these six characteristics are called manifest characteristics.

In contemplation, just as there is wisdom that knows it to be a rope, the real meaning and real locus of the six characteristics are only the wisdom of consciousness-only; this is also the wisdom of the imagined nature and the accomplished nature.

In this way, the bodhisattva awakens and enters the contemplated manifest characteristics and the characteristics of meaning, awakens and enters the discriminated nature, and thereby enters the principal consciousness.

How does the other-dependent nature enter the accomplished nature?

By relinquishing the perception of consciousness-only. These are contemplations perfumed by hearing the Dharma. At that time, when the bodhisattva discriminates the characteristics of meaning, the bodhisattva sees that all characteristics of meaning are unborn; therefore, the manifest characteristic of consciousness-only is also unborn. Thus, non-discrimination with regard to all meanings is called abiding. At that time, the bodhisattva becomes unified in mindfulness and equanimity, and non-discriminating wisdom arises. Therefore, this bodhisattva is said to have inwardly entered the accomplished nature. Here there is the following verse:

Dharmas, sentient beings, and meanings of Dharma,

Meanings possessing general and particular natures,

Even purity and impurity—

These are the sphere of discrimination.

Thus, this bodhisattva’s wisdom has awakened and entered the characteristic of consciousness-only. Entering in this way, the bodhisattva abides on the Ground of Joy, skillfully comprehends the Dharma-realm, is born into the family of the Tathagata, attains a mind of equality toward all sentient beings, and attains the mind of equality shared by all bodhisattvas. This is the bodhisattva’s stage of the Path of Seeing.

For what purpose does the Buddha enter the locus of consciousness-only and become free from thoughts of those dharmas?

This is the supramundane wisdom of samadhi and insight. Through attaining wisdom that recognizes the common characteristic of the characteristics of consciousness, all causal seeds in the Alaya-consciousness are extinguished; therefore, through the growth of seeds produced by contact with the Dharma, the bodily basis is transformed. All Buddha-Dharmas are gathered and enter the wisdom of omniscience. Through attaining that wisdom, every characteristic and locus of the Alaya-consciousness is seen to be like an illusion and so forth, and therefore is not apprehended in an inverted manner. Thus, that bodhisattva is like an illusionist. Although causes and effects exist within corresponding loci of meaning, the bodhisattva teaches at all times without error.

When entering consciousness-only, the bodhisattva takes the four kinds of meditative concentration as the basis.

How are the four dharmas of penetrating characteristics to be known?

Through the four kinds of investigation. If there is no embodiment, then within patience there is the samadhi without illumination. Relying upon warmth, illumination increases within patience, and one attains the samadhi of increasing radiance.

Above this, relying upon the four kinds of contemplation in accordance with reality, one enters consciousness-only. With a mind decisively knowing that meanings do not exist, one enters all samadhis within true reality, relying upon patience that conforms to the truths. Thereafter, that contemplation of the characteristic of consciousness-only progresses successively through the samadhis, relying upon contemplation and vision of the highest worldly dharma.

It should be known that these are the samadhis of practitioners who are close to entering the grounds. Entering a ground in this way is the attainment of vision of the truths.

After entering consciousness-only, how does a bodhisattva practice the Path of Cultivation?

According to the distinctions taught, there are ten grounds. These ten grounds encompass all the teachings presently found in the sutras. Through the various supramundane contemplations, and through cultivating the samadhi and wisdom obtained from those scriptural teachings for immeasurable hundreds of thousands of kotis of kalpas, one cultivates in this way and, after the bodily basis has been transformed, attains the three kinds of Buddha-body.

Since one practices in order to attain realization, what is the difference between the Dharma of realizing the path for shravakas and that for bodhisattvas?

Within the supreme realization of the shravaka, the bodhisattva’s realization possesses eleven kinds of superior qualities:

1. Superior recollection, meaning recollection of the Mahayana Dharma.

2. Superior pure resolve, meaning that great merit assists it with complete sincerity.

3. Superior realization, meaning realization that sentient beings and dharmas are selfless.

4. Superior nirvana, meaning embracing the resolve not to abide in nirvana.

5. Superior grounds, meaning proceeding through the tenth ground.

6. Superior purity, meaning extinguishing the perfuming of afflictions and causing the Buddha-world to become pure.

7. The excellence of assuring the minds of all sentient beings means that the practice of teaching and transforming sentient beings never ceases.

8. Excellence of birth means being born into the family of the Tathagata.

9. Excellence of taking birth means that at all times one is born in the great assemblies of the worlds of the Buddhas.

10. Excellence of fruition means accomplishing the immeasurable merits of the ten powers, the four fearlessnesses, and the eighteen distinctive qualities. Here is a verse:

As objects for one another,

Names and meanings should be sought.

Seeking only within phenomenal characteristics,

Discrimination establishes them as two.

If one knows and sees things as they truly are,

One departs from discrimination concerning the three meanings.

Seeing that those are not real,

There are none of the three grasped objects.

As an illustration conforming to discrimination,

There is also a verse of instruction:

The meaning is like an image in a mirror;

Bodhisattvas within the various samadhis

Avoid imagining that meaning as self,

And clinging to the act of recollection.

Abiding with the mind within,

They know there is nothing grasped;

And there is no grasper either—

Through non-discrimination, they know.

There is also a verse on realization of the Path spoken in the Mahayana-sutralamkara:

Having cultivated boundless practices,

Bodhisattvas are endowed with virtue and wisdom.

They contemplate the Dharma with certainty,

And through words fully comprehend its meaning.

Having rightly understood the meaning,

They abide in the concentrated mind.

Because the dharmadhatu has manifested,

They must relinquish the two characteristics.

Apart from mind, there is nothing else;

They know that mind itself is also nonexistent.

Both are equally empty—

This itself is abiding in the dharmadhatu.

The power of non-discriminating wisdom

Always accompanies them simultaneously.

The body is a den of sin and affliction,

Like the destruction of every poison.

The Muni expounds the true Dharma;

Skillfully abiding in contemplative thought

Within the fundamental dharmadhatu,

Mindfulness reaches knowledge through wisdom.

Correctly discerning the purport of the meaning,

They swiftly attain merit.

Thus the explanation of entering the characteristic of wisdom has been completed. What, then, are its cause and fruition?

They are the six paramitas: generosity, moral discipline, patience, diligence, meditative concentration, and wisdom.

Why does one enter consciousness-only through these six paramitas? And why are the six paramitas the fruition of entering consciousness-only?

A bodhisattva is unattached in generosity, does not violate moral discipline, does not become angry amid suffering, and is not indolent in cultivation. By not creating such causes of disturbance, and because these causes are not produced, the bodhisattva serenely contemplates all dharmas and enters consciousness-only. Having entered consciousness-only in reliance upon the six paramitas, the bodhisattva embraces and preserves the profound pure mind and attains the six paramitas.

While practicing the six paramitas, through faith in teachings that accord with the truth, joyful aspiration, and sympathetic joy, the bodhisattva obtains the benefit of patience born of detachment. Through the Mahayana teachings, the bodhisattva penetrates the Mahayana and, by discriminating only through right awakening, attains non-discriminating wisdom.

Aspiration, faith, the pure and luminous mind

Are originally qualities of awakening.

The ten bhumis draw near to bodhi;

They are not attained spontaneously.

Why are only six paramitas taught?

Because they counteract obstructions, establish distinctions, serve as the foundation of all Buddha-Dharmas, and accord with the teaching and transformation of sentient beings. To counteract the characteristic of being unmoved, dana-paramita and sila-paramita are taught. The characteristic of being unmoved means not craving or clinging to worldly wealth, homes, and possessions.

Movement is described in order to avoid and counteract its characteristic; namely, ksanti-paramita and virya-paramita are taught. The cause of the characteristic to be avoided is that sentient beings in the world create evil karma and undergo suffering for a long time, while becoming weary in the cultivation of wholesome dharmas. Therefore, to initiate the counteraction of faults, dhyana-paramita and prajna-paramita are taught.

The characteristics of faults are a distracted mind and ignorance. Because the counteractions to obstructions are distinguished in this numerical manner, four paramitas constitute the characteristic of non-distraction, and one paramita brings the characteristic of non-distraction to completion. Because of reliance upon distraction, the Buddhas’ true Dharma as it really is, and the collection of Buddha-Dharmas, have various distinctions.

Thus, dana-paramita is used to benefit sentient beings; through sila-paramita, one does no evil; one endures with patience; and through virya-paramita, one carries undertakings through to completion. Through such acts of benefiting, teaching, transforming, and training sentient beings, those who have not entered the concentrated mind are subsequently led to enter it; and those who have already entered the concentrated mind are encouraged to attain liberation so that they may be liberated.

Thus one should know that there are many distinct methods of teaching and transforming sentient beings.

But how are the characteristics of these paramitas to be known?

The six paramitas themselves are the supreme basis of the bodhisattva’s mind. They pervade everything, continue without interruption, and constantly advance while benefiting sentient beings. They are the highest skillful means, and all are encompassed within non-discriminating wisdom. The supreme aspiration is the vow to attain anuttara-samyak-sambodhi. Therefore, their purity is supreme, all afflictive and cognitive obstructions being removed, and their cultivation is unobstructed.

There is generosity that is also called a paramita. There is a paramita in which the generosity is not a paramita. If four propositions such as these apply to generosity, four such propositions likewise apply to each of the other paramitas.

Why are these paramitas taught in this sequence?

Each preceding paramita gives rise, in due sequence, to the paramita that follows.

There is also an explanation of how it is known that when all sravakas and pratyekabuddhas in the world practice generosity and so forth, their wholesome roots increase until they reach the other shore. Because the paramitas destroy jealousy, stinginess, and impoverishment of mind, one acquires exceedingly powerful meritorious strength. Generosity and moral discipline eliminate the evil destinies and enable one to attain a wholesome destiny.

The samadhi of moral discipline eliminates anger and brings the peace and security that constitute patience. Because diligence has the power to bring about separation from indolence and unwholesome dharmas and to increase immeasurable wholesome dharmas, it overcomes distracted thoughts. Because it brings abiding stability to the inner mind, it is called meditative concentration.

Because it eliminates wisdom that negates, sees that all things are empty, and truly entertains no discriminative conception regarding any dharma, it is called wisdom.

How, then, are these paramita dharmas cultivated?

In brief, cultivation is of five kinds: cultivation of accompanying practices, cultivation of faith and aspiration, cultivation of right mindfulness, cultivation of skillful means, and cultivation of recollection and preservation. Of these, the first four are practiced as explained previously. Cultivation of recollection and preservation is like the Buddhas’ spontaneous exercise of Buddha-activities: undisturbed and never ceasing.

Having cultivated all the paramitas to perfection, one then cultivates thoughts of joy, sympathetic joy, recollection, and so forth. These comprise six kinds of mind: the mind that extensively cultivates all practices, the uninterrupted mind, the joyful mind, the mind that performs beneficial deeds, the magnanimous mind, and the truthful mind. Thus, only after the passage of incalculable asamkhya kalpas does a bodhisattva attain anuttara-samyak-sambodhi.

Throughout such a period, in every single thought, the bodhisattva relinquishes life and body, and gives to the Buddha-Tathagatas wealth consisting of the seven treasures, enough to fill worlds as numerous as the sands of the Ganges; yet until sitting at the place of awakening, the bodhisattva never considers the mind that practices giving to have done enough. Likewise, throughout such a period, in every single thought, even though fire fills the three-thousand-great-thousand world system, the bodhisattva manifests the four modes of deportment.

Although lacking all necessary provisions, the mind still maintains moral discipline, patience, diligence, meditative concentration, and wisdom. Until sitting at the place of awakening, the bodhisattva never becomes weary of or abandons the mind that cultivates moral discipline, patience, diligence, meditative concentration, and wisdom. This is the bodhisattva’s mind of extensive cultivation.

The bodhisattva cultivates this mind, which never knows weariness or satisfaction, continuously and without abandoning it until sitting at the place of awakening. This is called this body. If a bodhisattva joyfully practices the six paramitas for the benefit of sentient beings, rather than because sentient beings rejoice at having received benefit, this is the bodhisattva’s joyful mind.

If a bodhisattva benefits sentient beings, embraces the six paramitas, and performs beneficial deeds, regarding the benefit gained by sentient beings as benefit gained by the bodhisattva’s own body, this is the bodhisattva’s mind that performs beneficial deeds. If that bodhisattva dedicates all such roots of goodness arising from the six paramitas and makes the vow that all sentient beings may obtain the fruits they desire, this is the bodhisattva’s magnanimous mind.

If that bodhisattva uses all such roots of goodness arising from the six paramitas to cause sentient beings likewise to make vows directed toward anuttara-samyak-sambodhi, this is the bodhisattva’s truthful mind. These six kinds of mind together constitute the mind that delights and rejoices in cultivation. If that bodhisattva practices and cultivates these six kinds of mind, the bodhisattva causes other bodhisattvas to rejoice sympathetically in the immeasurable roots of goodness.

Thus, the bodhisattva’s six kinds of mind encompass the mind of sympathetic joy and cause it to be cultivated. If that bodhisattva embraces the minds of all sentient beings who cultivate the six paramitas, aspiring to embrace the six minds and to cultivate the six paramitas without departing from them until sitting at the place of awakening, the bodhisattva thereby embraces the six kinds of mind that aspire to cultivation.

If a bodhisattva cultivates and embraces these six kinds of mind, and someone hears and understands this and then gives rise to even a single wholesome thought, that person’s merit will be immeasurable and all obstructions of evil karma will be extinguished—how much more so in the case of a bodhisattva.

What distinctions are there among these paramitas?

These distinctions have three aspects. The three aspects of giving are the giving of Dharma, the giving of material wealth, and the giving of fearlessness. The three aspects of moral discipline are the discipline that restrains evil conduct, the discipline that gathers wholesome dharmas, and the discipline that benefits sentient beings.

The three aspects of patience are the kshanti of patiently enduring evildoing, the kshanti of patiently enduring suffering, and the kshanti of contemplating the Dharma and patiently enduring suffering. The three aspects of diligence are vigorous diligence, diligence in practice, and diligence that is neither timid nor subject to anger or elation. The manifest aspects are maintaining recollection, the nonconceptual practices of skillful means, nonconceptualization and conceptualization, through which wisdom is attained.

How do these paramitas function?

These paramitas encompass all roots of goodness. Those aspects accord with the paramitas and are the causal vessels of the paramitas.

How do these paramitas obstruct all afflictions?

They do so through the aspects, causes, and fruits of the paramitas.

What benefits do these paramitas provide?

If one is born in the world, one possesses greater influence than others, has a large family and many relatives, undertakes great endeavors, brings all affairs to excellent accomplishment, is little defiled by mundane afflictions, is skilled in learning, arts, and crafts, and is free from evil deeds. Until sitting at the place of awakening, one performs meaningful and beneficial deeds for sentient beings. This is the bodhisattva’s performance of beneficial deeds.

How are these paramitas mutually distinguished and definitively determined?

According to the context, with respect to all six paramitas, in some places they are described using the term “giving”; in other places they are described using the term “moral discipline,” or “patience,” or “diligence,” or “meditative concentration,” or “wisdom.”

Why is this so?

Because all the practices of the paramitas support one another. It is with this meaning that they are said to enter into cause, aspect, and fruit.

How are the distinctions in cultivation to be understood?

They are the distinctions among the ten bodhisattva bhumis.

What are Joyous, Stainless, Luminous, Radiant, Difficult to Conquer, Manifest, Far-Going, Immovable, Excellent Wisdom, and Dharma Cloud? What are the ten distinctions among these bhumis?

One should know that they are the antidotes to ten kinds of ignorance that constitute obstructions. This is because within the ten aspects of wisdom and the dharmadhatu there are ten kinds of obstruction.

What are the ten aspects of wisdom and the dharmadhatu?

They are the meaning present in all places. In the first bhumi, it is the supreme meaning; in the second bhumi, the meaning of the supreme cause; in the third bhumi, the meaning of there being nothing apprehended; in the fourth bhumi, the meaning that body and mind are not distinct; in the fifth bhumi, the meaning of neither affliction nor purification; in the sixth bhumi, the meaning that dharmas are not distinct; in the seventh bhumi, the meaning of neither superiority nor inferiority; in the eighth bhumi, the meaning of mastery over the characteristics of the supporting body and mastery over worlds; in the ninth bhumi, the meaning of mastery based upon wisdom; and in the tenth bhumi, the meaning of mastery based upon karma and mastery based upon the gateways of dharani and samadhi.

Here there is a verse as follows:

The supreme meaning and the meaning of the supreme cause,

The meaning of non-apprehension and the continuity of the body,

Because there is no meaning of affliction, defilement, or purification,

Up to the meaning of no difference,

And the meaning of neither superiority nor inferiority.

Based upon the fourth mastery,

Within ignorance concerning the dharmadhatu,

There are two kinds through ten;

The ten bhumis have obstructions,

And the bhumis are taught as their antidotes.

Yet these forms of ignorance are not defiling for shravakas, whereas they are defiling for bodhisattvas.

Why is the first bhumi called Joyous? Because this is the first stage possessing merits capable of benefiting oneself and others.

Why is the second bhumi called Stainless? Because here one becomes far removed from the defilement of breaking moral discipline.

Why is the third bhumi called Luminous? Because it serves as the basis for the Immovable Samadhi Samapatti and as the basis for the great light of Dharma.

Why is the fourth bhumi called Radiant? Because the factors of awakening burn away all obstructions.

Why is the fifth bhumi called Difficult to Conquer? Because, having transcended the factors of awakening, it unites and brings into correspondence two contradictory things that are difficult to unite: wisdom of ultimate truth and worldly wisdom.

Why is the sixth bhumi called Manifest? Because, relying upon wisdom concerning causes and conditions, the practice of prajnaparamita becomes manifest and functions.

Why is the seventh bhumi called Far-Going? Because it has reached the furthest limit of all practices involving effort.

Why is the eighth bhumi called Immovable? Because it is unmoved by any characteristic.

Why is the ninth bhumi called Excellent Wisdom? Because one attains the wisdom of eloquence.

Why is the tenth bhumi called the Dharma Cloud? Because it contains the wisdom of all dharmas and all dharani and samadhi gateways, like clouds filling the sky; it extinguishes the subtlest afflictive obstructions and perfects the Dharma-body.

How is the wisdom of these bhumis attained?

There are four aspects. Upon attaining the bhumi of faith, one practices ten dharmas on the basis of faith and successively attains the bhumis. Upon realizing the first bhumi, one realizes the dharmadhatu therein, and this is the realization of all the bhumis. To accomplish the bhumis is to cultivate and realize them to their ultimate culmination.

How is the cultivation of the bhumis to be understood?

In each bhumi, the bodhisattvas cultivate shamatha and vipashyana, and then undertake five kinds of cultivation. What are these five? They are combined cultivation, signless cultivation, effortless cultivation, increasingly luminous cultivation, and progressively advancing cultivation.

Having cultivated these five, the bodhisattvas attain five fruits: 1. They eliminate all evils. 2. The body becomes free from all conceptions. 3.

The mind attains the bliss of Dharma. 4. They are unobstructed in immeasurably many places and circumstances. 5. They manifest the luminous aspect of the true Dharma and know the purification of all discriminated characteristics.

Accompanied by discriminating thoughts, they accomplish the perfect Dharma-body. Because they are the supreme causes among all causes, the ten bhumis are for the most part accomplished through cultivating the ten paramitas. In addition to the six paramitas cultivated in the first six bhumis, four more are taught: The Paramita of Skillful Means gathers all roots of virtue and, together with all sentient beings, makes the vow to dedicate them toward anuttara-samyak-sambodhi.

The Paramita of Vows is guided by its supporting paramita and manifests the aspects of future vows. The Paramita of Power is the power to cultivate the six paramitas equally, continuously, and without interruption. The Paramita of Wisdom is the differentiated wisdom whereby the six paramitas, while undergoing their corresponding results, transform and liberate sentient beings.

These four paramitas, however, are subsumed under the subsequently attained wisdom that follows from the nonconceptual wisdom of the Prajnaparamita. Nevertheless, in every bhumi all the paramitas are cultivated, though each bhumi is classified under one particular paramita.

How long must one practice this Dharma gateway before the cultivation of the bhumis is perfected?

There are five kinds of sentient beings who, with faith, cultivate over three asamkhya kalpas. During the first asamkhya, those of profoundly purified mind practice both signless practice and practice with signs, encompassing the first six bhumis and the seventh bhumi. During the second asamkhya, signs no longer appear, and cultivation proceeds from that point upward through the tenth bhumi. During the third asamkhya, cultivation of the path is perfected and accomplished. A verse here says:

Through supremely excellent power,

Steadfast mind, and sublime wisdom,

Bodhisattvas, for three asamkhyas,

Practice until attainment.

Thus the distinctions in the cultivation of cause and fruit have been explained. What, then, is the excellence of higher morality?

As briefly explained in the chapter on Receiving the Bodhisattva Precepts in the Bodhisattvabhumi Sutra, there are four kinds of excellence: excellence of distinction, excellence regarding what is shared and not shared in morality, constant excellence, and profound excellence. Here, excellence of distinction means the morality of restraint, the morality of gathering wholesome dharmas, and the morality of benefiting sentient beings.

Higher morality is established upon the meaning of the latter two kinds of morality. Know that the morality of gathering wholesome dharmas is established upon the meaning of accumulating the Buddha-Dharma, while the morality of benefiting sentient beings is established upon the meaning of teaching and transforming sentient beings. The bodhisattvas share certain precepts with the shravakas, but the grave offenses by nature are not identical.

The practice of unshared morality concerns prohibitions and conduct shared with others. Among these precepts, there are circumstances in which a shravaka transgresses but a bodhisattva does not, and circumstances in which a bodhisattva transgresses but a shravaka does not. A bodhisattva’s morality guards against transgressions of body, speech, and mind, whereas that of a shravaka guards only body and speech.

Therefore, as soon as a bodhisattva gives rise to an intended thought, the precept has already been transgressed; this is not so for the shravakas. In brief, whenever actions of body, speech, or mind that may appear unwholesome can benefit sentient beings, all bodhisattvas must perform them. Within such training lies the excellence of what is shared and what is not shared.

It should be known that higher excellence also has four aspects. Because it is higher, this morality is immeasurable and manifold. Because it is higher, it embraces immeasurable merit. Because it is higher, it is attended by the mind that brings benefit and happiness to all sentient beings. Because it is higher, it abides in anuttara-samyak-sambodhi. Because it is higher, it brings immeasurable merit and swiftly leads to anuttara-samyak-sambodhi.

Here, “profound” means exceedingly deep. That is, if bodhisattvas possess such skillful means, then in practicing the ten kinds of karma beginning with killing, because their intentions are not evil, they accomplish immeasurable merit and swiftly attain anuttara-samyak-sambodhi. Whether their actions of body and speech are manifested through an emanation body, this should be understood as profound morality.

Thus, when serving as kings and governing their realms, they may impose various forms of distress upon sentient beings in order to teach and transform them and establish them in goodness. They manifest deeds that cause distress and deeds that bring benefit; they may cause beings to arouse the aspiration, then teach and transform those who have aroused it, and afterward dedicate their minds toward awakening. This is the profound excellence of the bodhisattvas’ morality.

Thus, these four kinds of excellence briefly explain the excellence of the bodhisattvas’ higher morality and should be understood accordingly. With regard to its detailed distinctions, bodhisattva morality has immeasurable variations, as taught in the Vaipulya Sutra called the Vinaya of the Fragrant Regions.

Thus the excellence of higher morality has been explained. What, then, is the excellence of higher mind?

Briefly, six kinds of distinction should be known: distinction of mindfulness, distinction of manifoldness, distinction of activities performed, distinction of manifest capacity, and distinction of karma.

Through mindfulness of the Mahayana Dharma, the light of the Mahayana accumulates all the merits of samadhi. There are immeasurable samadhis, such as the Pratyutpanna Samadhi and the Shurangama Samadhi. Wisdom accompanied by mindfulness manifests in accordance with all dharmas.

It removes all obstructions and evils within the alaya consciousness. Having practiced the bliss of meditative concentration, bodhisattvas take birth wherever they wish. They manifest unobstructed supernormal powers throughout all worlds.

They emit light that pervades everywhere, perform extraordinary deeds, and come and go freely. All physical forms enter into mutual identity and activity; they ascend and descend, appear and disappear at will. Their supernormal powers manifest at will.

They emit light and display great supernormal powers. They embrace all ascetic practices and manifest ten kinds of ascetic practice.

The ten kinds of ascetic practice are: First, the ascetic practice of undertaking a commitment, namely, vowing to attain unsurpassed bodhi. Second, the ascetic practice of non-retrogression, namely, not being made to retreat by the sufferings of the world. Third, the ascetic practice of not turning away, namely, not turning away from any sentient being, even while undertaking difficult practices amid evil and perverse circumstances.

Fourth, the ascetic practice of manifestation, namely, continuing to perform deeds that benefit even evil sentient beings. Fifth, the ascetic practice of non-defilement, namely, being born in the world without being defiled by worldly dharmas. Sixth, the ascetic practice of faith, namely, believing in all the sublime teachings of the Mahayana even though one has not yet thoroughly understood them.

Seventh, the ascetic practice of realization, namely, realizing the selflessness of persons and dharmas. Eighth, the ascetic practice of accordant awakening and knowledge, namely, understanding in accord with the profound secret words spoken by the Tathagata. Ninth, the ascetic practice of neither quiescence nor defilement, namely, not abandoning the world because one is undefiled by it.

Tenth, the ascetic practice of conduct, namely, abiding in the liberation of all obstructions possessed by the Buddhas and, until sentient beings reach the furthest limit of samsara, spontaneously accomplishing every benefit for them. There is also the ascetic practice of accordant understanding: understanding the secret words spoken by the Buddhas in accordance with beings’ capacities. For example, it is said:

How does a bodhisattva perfect generosity?

By giving throughout immeasurable worlds in the ten directions while there is nothing whatsoever that is given.

How does one perfect the joyful mind of generosity?

By finding nothing whatsoever in any act of giving in which to rejoice.

How does one perfect generosity with a mind of faith?

By not directing the practice of faith toward the Tathagatas.

What is the accomplishment of the intention to give?

It is to cause one’s own body to be given away.

What is the accomplishment of the joyful mind of giving?

It is that at all times there is nothing that is given.

What is the accomplishment of the great act of giving?

It is not to give rise to the notion that the act of giving is substantial.

What is the accomplishment of the increase of giving?

It is when a jealous mind arises.

What is the accomplishment of completely fulfilling the intention to give?

It is when one does not abide in the new Dharma.

What is the accomplishment of mastery in giving? What is the accomplishment of immeasurable giving?

It is not to abide in the inexhaustible.

As with giving, so should this be understood accordingly for observing the precepts and the other perfections, up to the Prajnaparamita.

What is the accomplishment of killing? It is to cause beings in the world to kill. What is the accomplishment of stealing?

It is to cause beings to take for themselves what has not been given. What is the accomplishment of sexual misconduct? It is to cause them to engage in sexual misconduct.

What is the accomplishment of false speech? It is to cause falsehood to be spoken as falsehood. What is the accomplishment of embellished speech?

It is to cause one constantly to practice the conduct of the gate of emptiness. What is the accomplishment of harsh speech? It is to cause one to reach the wisdom that has gone to the other shore.

What is the accomplishment of divisive speech? It is to cause one to understand all dharmas clearly and expound their verbal expressions. What is the accomplishment of covetousness?

It is to cause one to cultivate the constant and impermanent dharmas of meditative concentration. What is the accomplishment of an angry mind? It is to cause all afflictions within the mind to arise and become active.

What is the accomplishment of wrong view? It is to cause one, wherever one goes, to perform every deed in accordance with reality, as the profound Buddhadharma clearly explains in the Sutra on Wrong Views.

Which dharmas are called profound dharmas?

Here there is a teaching that says: The eternally abiding Dharma is the Dharma of the Buddha, because the Dharma-body abides eternally. The Dharma of cessation is the Dharma of the Buddha, because it extinguishes all obstructions. The Dharma of arising is the Dharma of the Buddha, because it can produce the responsive body.

The Dharma that possesses awakening is the Dharma of the Buddha, because it counteracts the eighty-four thousand courses of karmic activity of beings. The Dharma that possesses attachment is the Dharma of the Buddha, because attachment gathers and embraces beings as oneself. In the same way, the Dharma that possesses anger is the Dharma of the Buddha.

The Dharma that possesses delusion is the Dharma of the Buddha. The Dharma that sees the existence of ordinary beings is the Dharma of the Buddha. The undefiled Dharma is the Dharma of the Buddha, because once suchness has been realized, no obstruction can defile it.

The Dharma free from defilement is the Dharma of the Buddha, because although it arises in the world, worldly dharmas cannot defile it. Because of meanings such as these, the Buddhadharma is called exceedingly profound.

By cultivating the paramitas, liberating beings, purifying Buddha-realms, and manifesting all Buddha-dharmas, one should therefore understand the various functions performed by the bodhisattvas’ samadhis.

Thus the superior mind of the higher training has been explained. What, then, is the superior wisdom of the higher training?

It consists of the locus of its nature, the locus of its body, the locus of its cause, the locus of its characteristic, the locus of its support, the locus of its companion, the locus of its fruition, the locus of its supporting cause, the locus of emergence, the locus of its ultimate end, the locus of equality in which that nonconceptual wisdom functions, the locus of distinctions that exists through nonconceptual wisdom, and such loci as support, spontaneous activity, and the profound intent of nonconceptual wisdom. Thus one should understand nonconceptual wisdom to be the excellence of higher wisdom.

Here, because the nature of wisdom is nonconceptual, it is free from five kinds of characteristics: the mind is free from recollection; the result is free from applied and sustained thought; it is free from the concentration of the cessation of perception and feeling; it is free from the nature of form; and at the locus of reality, all characteristics are relinquished. One should know that nonconceptual wisdom is said to be free from these five kinds of characteristics. Concerning the establishment of the distinctions of the nature of nonconceptual wisdom, there are the following verses:

The true bodhisattvas

Are far removed from five kinds of characteristics.

For the locus of nonconceptual wisdom,

There are many names.

Within the bodies of the bodhisattvas,

The virtuous mind is precisely the mind.

Within nonconceptual wisdom,

The true meaning of mind is taught.

The cause of the bodhisattvas

Is said to be the perfuming of learning.

Within nonconceptual wisdom,

Mental activity accords with contemplation.

The mindfulness of the bodhisattvas

Has neither expression nor expressed object.

Within nonconceptual wisdom,

There are selflessness and suchness.

The characteristic of the bodhisattvas

Abides in that right mindfulness.

Within nonconceptual wisdom,

The locus of wisdom is without characteristics.

It accords with the true meaning,

Neither distinct nor different.

Following it in due sequence,

It comes into accord with that meaning.

Apart from wisdom, there is no verbal expression;

Yet it is said that speaking is acting.

Because speech entails contradiction,

It is called speech, yet there is no speech.

The wisdom of the bodhisattvas

Is that nonconceptual wisdom.

Through that, this is attained,

And this reaches the state of increase.

The companions of the bodhisattvas

Consist of two kinds of practice.

Within nonconceptual wisdom,

They are the nature of the five paramitas.

The fruition of the bodhisattvas

Is within the two realms of the Buddhas.

The locus of nonconceptual wisdom

Is for attaining the practice of accord.

The cause of the bodhisattvas

Is birth in ever higher realms.

Within nonconceptual wisdom,

The correct teaching attains excellence.

The emergence of the bodhisattvas

Is for attaining accord with the meaning.

Within nonconceptual wisdom,

They clearly comprehend the ten bhumis.

The ultimate end of the bodhisattvas

Is the cause for attaining the three pure bodies.

Within nonconceptual wisdom,

They attain the supreme superknowledges.

Like space, it is undefiled;

That wisdom is nonconceptual.

Although various evil karmas increase,

It takes faith alone as foremost.

Like space, it is undefiled;

That wisdom is nonconceptual.

It is far removed from all obstructions

So that accord may be accomplished.

Like space, it is undefiled;

That wisdom is nonconceptual.

Though it constantly courses through the world,

It is not defiled by worldly dharmas.

Like a mute person wishing to know,

Like a mute person who has come to know,

And unlike one who is not mute:

Thus are the three kinds of wisdom taught.

Like a deluded person wishing to know,

Like a deluded person who has come to know,

And unlike the knowing of one who is not deluded:

Thus are the three kinds of wisdom taught.

Superknowledge has five meanings;

One penetrates those five kinds.

As in what is known by mental consciousness,

Thus are the three kinds of wisdom taught.

One who has not understood a treatise wishes to understand it;

One then understands the meaning of its Dharma.

Having understood it in due sequence,

One thereafter undertakes the preparatory practice.

Like a person whose two eyes are covered,

That wisdom is nonconceptual.

Afterward, when the eyes are opened,

That wisdom is thereby attained.

It is likewise like space;

That wisdom is nonconceptual.

When form manifests its characteristics therein,

That wisdom is thereby attained.

Like a jewel or instrumental music,

Whose function is nonconceptual,

So too, free from any abiding object,

Are the adorned activities of the Buddhas.

It is neither that nor anywhere else;

Whether there is wisdom or no wisdom,

That wisdom is without distinction:

It is nonconceptual wisdom.

Its essential nature is nonconceptual,

Yet it clearly knows all dharmas.

Amid the discriminations of beings,

That wisdom remains nonconceptual.

Thus, within the functioning of nonconceptual wisdom, there are three different kinds of preparatory practice: cause, manifested characteristic, and taking birth. Nonconceptual wisdom also has three kinds: few desires, contentment, and freedom from error. It neither discriminates nor repudiates. Through it, that subsequently attained wisdom likewise has five kinds: realization, recollection, freedom from distinctions, accomplishment, and discrimination manifested at the proper time. This explains the meaning of nonconceptual wisdom. Here there are the following verses:

Hungry ghosts, animals, human beings,

Devas, and arhats

Are alike, yet their minds differ;

Thus arise the meanings of the various sense objects.

The past is like a dream,

Neither different nor twofold.

It does not exist, yet recollection arises;

In accordance with recollection, various meanings are formed.

Meaning and the accomplishment of meaning—

That wisdom does not conceptualize them.

If that did not exist, there would be no Buddha,

And the assertion of attainment could not be established.

Bodhisattvas attain superknowledges

Through the power of that faith.

The bhumis and so forth are also empty;

They are known in accordance with the practitioner.

Accomplishing this wisdom,

The courageous attain meditative concentration.

It is the true basis of all dharmas,

And thus beholds their meaning.

Wisdom operates within discrimination

And manifests all meanings.

One should know that when objects are nonexistent,

That consciousness is also nonexistent.

In the Prajnaparamita, wisdom is nondiscriminating and admits of neither superiority nor inferiority. As the Large Prajnaparamita Sutra says:

A bodhisattva who abides in the Prajnaparamita is able, by not abiding, to cultivate the perfections to fulfillment.

Why is it that, by not abiding, one can perfect all the paramitas? Because one remains far removed from all bases of attachment: far removed from the views of self held by non-Buddhist practitioners; far removed from the deluded, discriminating thoughts of bodhisattvas who have not yet attained realization; far removed from the two extremes of samsara and nirvana; far removed from delight at having only recently eliminated the afflictive obstructions; and far removed from the realm of nirvana without remainder, in which no thought is given to benefiting sentient beings.

In what respects is the Bodhisattva Vehicle superior to the Shravaka Vehicle?

There are five distinctions: superiority of characteristics; superiority of nondiscrimination, because it does not merely refrain from discriminating the dharmas of the five skandhas; superiority in the scope of realization, because it knows all characteristics and embraces all sentient beings; superiority of cause through nonabiding, because it does not abide in nirvana; superiority in perpetuity, because within the realm of nirvana without remainder it abides for an immeasurable number of eons; and the unsurpassed fruit. A verse concerning this says:

There are five kinds of supreme meaning,

Taking compassion as their substance.

Whether worldly or supramundane,

Before long they will become manifest.

If bodhisattvas perfect the merits of higher morality, higher mind, and higher wisdom in this way, thereby attaining mastery in benefiting sentient beings, why are there still sentient beings bound by suffering?

This is to show that, among those sentient beings, some possess karmic obstructions such that, if wholesome dharmas were bestowed upon them, those dharmas would obstruct the arising of goodness, become causes for the increase of unwholesome dharmas, and become causes obstructing many other sentient beings. Therefore, sentient beings are seen to have bonds of this kind. A verse concerning this says:

The manifest afflictive obstructions

Are misperceived by eyes afflicted with disease.

As for sentient beings and bodhisattvas,

Their true meaning is not as it appears.

Thus the supreme meaning of higher wisdom has been explained. What, then, is the superiority of cessation?

The cessation of bodhisattvas consists in neither attachment to nor abiding in nirvana. The characteristic of neither attachment nor abiding means abandoning the defilement of all afflictions without abandoning the world. The verse speaks of transformation of the basis.

Here, the world is the dependent nature; the afflictions are its defiled aspect; nirvana is its purified aspect; and the basis comprises both these aspects. Within that dependent nature, transformation of the basis means turning again toward its antidote and transforming the defiled aspect into the purified aspect. In brief, there are six kinds.

They are: diminishing increase through the power of faith, while abiding in the perfuming influence of extensive learning; relying upon a sense of shame so that the afflictions do not arise; attaining entry into the bodhisattva bhumis, where what is correct becomes manifest and what is incorrect does not; up to the sixth bhumi, cultivating transformation whereby what does not manifest is transformed, while the characteristics of obstructed mindfulness still manifest; through wholesomely purifying right intention, up to perfecting the fruit throughout the ten bhumis, where unobstructed mindfulness of all characteristics becomes manifest;

attaining the limited mastery over mindfulness of all characteristics found in the Lesser Vehicle and realizing the selflessness of beings, thereby turning entirely away from the world and wholly rejecting it; and, upon ascending to the bodhisattva stages and realizing the selflessness of dharmas, returning to the world, where the extinction of the latent tendencies of the afflictions is seen without abandoning the world.

If bodhisattvas transform their minds into something narrow, what fault results?

The fault is that they abandon the work of benefiting sentient beings, depart far from the bodhisattva Dharma, and know only liberation according to the limited mental scope of the Lesser Vehicle.

If bodhisattvas possess an upward-directed mind, what benefit results?

The benefit is that, amid worldly dharmas, they attain mastery for both themselves and others. Because they regard sentient beings in every realm of existence as they regard themselves, they employ every skillful means of the three vehicles to guide sentient beings and establish them securely. A verse concerning this says:

Ordinary beings are deluded,

Therefore, what they see is incorrect.

Bodhisattvas see correctly,

Therefore, their actions are spontaneous.

Not speaking is itself speaking;

What is not the meaning is the true meaning.

The body constantly transforms all activities;

Right teaching is liberation.

The world and nirvana—

Sentient beings are those who possess wisdom.

At that time, that very world

Is said to be nirvana.

Neither abandoning nor not abandoning,

Because the world is clearly known;

Neither benefiting nor harming,

Because nirvana is clearly known.

Thus the superiority of cessation has been fully explained. What, then, is the superiority of wisdom?

Because there are three kinds of Buddha body, the superiority of wisdom is taught. The first is the true body, the second the enjoyment body, and the third the transformation body. The true body of all Buddhas is the Dharmakaya, on the basis of which mastery over all dharmas is attained.

The enjoyment body is the manifestation of the Dharmakaya in the great assemblies of the Buddhas. It is the pure basis of the Buddha realms and experiences the bliss of the Mahayana Dharma. The transformation body, although it is the Dharmakaya, manifests descent from the palace of Tushita Heaven, taking birth in an incarnate body, experiencing sensual pleasures, renouncing the household life, associating with non-Buddhist practitioners, practicing austerities, attaining awakening, turning the Dharma wheel, and manifesting great nirvana.

A verse concerning this says:

Mastery over things and their characteristics is attained,

Because an embracing body exists.

The discernment of extremely profound qualities—

This is what is taught concerning all Buddhas.

What are the characteristics of the Dharmakaya of all Buddha Tathagatas?

In brief, there are five. The first is the characteristic of transformation of the basis. Within the dependent nature, the entire aspect of the afflictive obstructions is transformed; liberation from all obstructions is attained; and the basis is transformed into the purified aspect, which possesses mastery over the dharmas that manifest.

Because the dependent nature is transformed, the essential characteristic of pure dharmas can perfect the ten paramitas and attain the ten masteries. Among these, mastery over lifespan, mastery over mind, and mastery over resources arise through perfecting Dana-paramita. Mastery over karma and mastery over birth arise through perfecting Shila-paramita. Mastery over resolute faith arises through perfecting Kshanti-paramita. Mastery over aspirations arises through perfecting Virya-paramita. Mastery over wisdom and mastery over Dharma arise through perfecting Prajnaparamita.

The characteristic of nonduality means that there are no two characteristics of existence and nonexistence. Because the basis of all dharmas is nonexistence, the conditioned and the unconditioned possess the characteristic of nonduality. When karma and the afflictions, as well as the unconditioned, manifest, there is mastery over their manifestation; therefore, whether they are different or not different, they are only one and do not possess two characteristics. In this, all Buddhas have no separate bodies, yet immeasurable bodies and minds manifest the attainment of Buddhahood. A verse concerning this says:

Because the self is declared nonexistent,

There are no separately distinct bodies.

Yet because of former roots,

Distinctions are provisionally established.

The nature of distinctions is not different,

Being complete and beginningless.

It cannot be discriminated whether there is one Buddha,

Or whether there are many Buddhas.

The characteristic of permanence abides in the pure characteristic of true suchness and, through the power of original vows, continues its activity without end.

The characteristic of inconceivability means that the purified true suchness is known only through inner realization. It has never existed within worldly experience, nor is it an object that can be measured or conceived.

How can this Dharmakaya be contemplated, seen, and known?

It is through first attaining temporary mindfulness of the nondiscriminating Mahayana and, by relying upon this, cultivating the five kinds of wisdom to maturity. On all the bhumis, one gathers the practices that assist the path, thereby destroying subtle obstructions that are difficult to eliminate, just as the Vajra Samadhi destroys all obstructions.

Through transformation based upon the Dharmakaya, how many kinds of mastery are attained, on account of which the Dharmakaya is called sovereign?

Briefly, there are five kinds. The world, the body adorned with excellent marks, boundless nonconceptual sound, the mark of the invisible crown, and sovereign transformation of the form skandha. Immeasurable, sublime bliss and sovereign transformation of the feeling skandha. The bodies of nouns, phrases, and phonemes, all forms of speech, and sovereign transformation of the perception skandha. The emanation body’s vows to teach and guide sentient beings to embrace wholesome dharmas, and sovereign transformation of the formation skandha. Mirror-like contemplation, the wisdom of recollection and retention, and sovereign transformation of the consciousness skandha.

How many mental bodies does the Dharma-body have?

Briefly, there are three kinds of bodies that serve as the basis of the Buddha-body. Here is a verse:

Having attained the five desirable bodies,

The Buddhas themselves have attained them.

Those who desire to seek beneficial attainments

Seek the meaning found therein.

What is to be done cannot be obstructed;

They attain the wondrous meaning of the Dharma.

Attaining the unsurpassed, most cherished state,

The Buddhas’ vision is never exhausted.

They rely upon the various reward bodies to teach the bodhisattvas. They rely chiefly upon the various emanation bodies to teach the sravakas.

How many kinds of Dharma-body are there?

It should be understood as encompassed within the Buddha-dharmas. First is purity: through transforming the alaya-consciousness, the Dharma-body is attained. Recompense is the transformation of the physical faculties, whereby the wisdom of recompense is attained.

Activity is the transformation of volitional conduct, whereby immeasurable wisdom of activity is attained. Sovereignty is the transformation of the various kinds of karma, whereby sovereign supernormal knowledge is attained, unobstructed throughout all worlds. Conventional function is the transformation of all seeing, hearing, understanding, and knowing, and of provisional names into the wisdom of sovereign speech, thereby delighting sentient beings.

Dispelling is the transformation of all calamities into wisdom, whereby calamities can be dispelled for sentient beings. It should be understood that the Dharma-body of the Buddhas comprises all six of these Buddha-dharmas.

Are the Dharma-bodies of the Buddhas intermingled or not intermingled?

Because the activities of body and mind differ, they are not intermingled. Because perfect enlightenment is realized in immeasurable places, they are intermingled. As with the Dharma-body, so it is with the reward body. Because mental activities differ, they are not intermingled. Yet their bodies are not different, because immeasurable bodies are manifested. It should be understood that the emanation body is likewise similar to the reward body.

How many qualities does the Dharma-body possess?

It should be understood to possess the purification and full development of the four immeasurables; the liberations; the pure abodes of total mastery; freedom from contention; knowledge arising from aspiration; the four unobstructed knowledges; the six supernormal powers; the thirty-two marks; the eighty excellent characteristics; the four kinds of complete purity in all aspects; the ten powers; the four fearlessnesses; the three things requiring no guarding; the four foundations of mindfulness; the elimination of habitual tendencies; the quality of never losing mindfulness of the Dharma; great compassion; the eighteen exclusive qualities; and wisdom complete in all aspects. Here is a verse:

Compassionate toward all sentient beings,

With benevolent and equanimous minds,

Toward those who harm them, with worldly minds of joy—

Homage to those who bring such benefit.

Having become free from every obstruction,

The Muni descends into the world;

His knowledge pervades all that can be known—

Homage to the mind that is liberated.

Excluding not a single being,

They extinguish every affliction;

Unmingled, they extinguish afflictions—

Homage to the Most Exalted One.

Spontaneous and unobstructed,

Never regressing, ever absorbed in samadhi;

In the face of every difficult question—

Homage to the One Who Explains.

The basis and that which relies upon it,

Wisdom and spoken teaching;

Their minds are never shaken—

Homage to the One Who Teaches.

Clearly knowing speech concerning the past,

And minds of the past and future;

Among beings, they know the unreal—

Homage to the One Skilled in Teaching.

They praise the Dharma of noble persons;

Sentient beings behold the Noble Ones,

And, having seen them, give rise to reverence—

Homage to the One Who Discerns.

The objects grasped and the powers,

Emanation bodies and solemn vows,

Wisdom and mastery of samadhi—

Homage to the One Who Has Realized.

Pure are their skillful means and refuge;

They cause sentient beings to gain benefit and happiness;

The Mahayana brings supramundane benefit—

Homage to the Conqueror of Mara.

Knowledge of cessation and all activities,

Obstructions created and teachings proclaimed,

Oneself, others, and non-Buddhist teachers—

Homage to the One Who Never Regresses.

They skillfully teach what is wholesome,

And are far removed from the two defilements;

With nothing to guard and nothing forgotten—

Homage to the One Who Guides.

They cultivate all practices;

There is no Noble One who does not know this.

They know at all times—

Homage to the True Meaning.

Whatever they do for sentient beings

Never contradicts the vision of the Noble Ones;

Their activity never ceases—

Homage to the One Who Does Not Forget.

Throughout each day and night,

At the six times they contemplate sentient beings;

Having perfected great loving-kindness and compassion—

Homage to the Beneficent Mind.

In practice and realization,

In wisdom and all activities,

They surpass all sravakas and pratyekabuddhas—

Homage to the Supreme One.

The three bodies of great bodhi

Are fully endowed with every attribute;

For all beings in every place—

Homage to the One Who Resolves Doubts.

The Dharma-body of the Buddhas is endowed with such qualities. Moreover, it possesses the qualities of nature, cause, result, activity, conformity, and practice. Therefore, it should be understood that the Dharma-body of the Buddha Tathagatas possesses unsurpassed qualities. Here is a verse:

Perfecting all that is true,

They transcend all the bhumis;

Reaching all sentient beings,

They liberate every sentient being.

They possess immeasurable, boundless

Qualities visible to the world.

Yet their realm cannot be seen

By any human or deva.

Furthermore, the Dharma-body is extremely profound. How may the profundity of the Dharma-body of the Buddhas be understood? Here is a verse:

Unborn, the Buddhas are born;

Not abiding, yet they abide.

All their activities are spontaneous;

Their food is the fourth kind of food.

Indestructible and immeasurable,

The immeasurable are identical as one.

Unseen, yet their activity is seen;

The Buddhas accomplish the three bodies.

There is no attainment of perfect enlightenment,

Yet none are entirely non-Buddhas.

Moment after moment, it cannot be measured;

Things and non-things manifest.

Undefiled, yet extending even to defilement,

And to the basis upon which defilement depends;

Neither defiled nor having been purified of defilement,

They enter the true and proper essence of the Dharma.

The Buddhas transcend the skandhas,

Yet abide precisely within the skandhas.

They are neither different nor one;

By relinquishing them, quiescent cessation is attained.

All is mixed with karma;

Only the great ocean is left behind.

Completing one activity, they undertake another;

They benefit others without deliberate thought.

They do not perceive the sins of sentient beings,

As no moon appears in a broken vessel.

Throughout the entire world shines

The sunlight of the Dharma.

Whether at the time of perfect enlightenment,

Or when the fire is extinguished in nirvana,

There is never a time when it is absent;

The Buddha-body constantly abides.

Among those opposed to the true Dharma

And those who follow evil paths,

Within teachings devoid of the holy life,

The true body ever abides.

It travels everywhere,

And to places that cannot be reached.

All is seen within the body,

Yet no faculty has an object.

They eradicate all afflictions,

Like an incantation neutralizing poison.

When the afflictions come to an end,

Omniscience is realized.

When afflictions are transformed into factors of awakening,

There is the quiescent cessation of the world.

Therefore, their great skillful means—

The Buddhas—are inconceivable.

This profundity is of twelve kinds: the profundity of birth, accomplishment, activity, and abiding; the profundity of distinctions and enumeration; the profundity of attaining perfect enlightenment; the profundity of disenchantment and detachment; the profundity of the cessation of the skandhas; the profundity of teaching and transforming beings; the profundity of manifestation; the profundity of manifesting the attainment of perfect enlightenment and nirvana; the profundity of conduct; the profundity of manifesting their own bodies; the profundity of eliminating afflictions; and the profundity of inconceivability.

When bodhisattvas recollect the meaning of the Dharma-body of the Buddhas, how do they recollect it?

In brief, bodhisattvas recollect the Dharma-body through seven aspects. By recollecting the Buddhas, they attain all Buddhas, because the times and the Dharma are under their sovereign mastery. By recollecting the Buddhas, they attain supernormal powers unobstructed throughout all worlds. Here is a verse:

Where obstructions and deficient causes prevail,

Throughout the realms of sentient beings,

Among those subject to the two certainties,

The Buddhas do not possess sovereignty.

The bodies of the Tathagatas abide eternally because suchness is uninterrupted and liberated from defilement. The Tathagatas are supremely excellent and without fault because they have completely transcended all afflictive and cognitive obstructions. The Buddhas act spontaneously, performing all Buddha-activities naturally and without rest. The Buddhas possess great power because their Buddha lands are pure and blissful. The Buddhas are undefiled because, although they appear in the world, they are not defiled by worldly dharmas. The Buddhas, the Tathagatas, accomplish the great work: they manifest the attainment of perfect awakening and nirvana; they bring those sentient beings not yet guided to be guided, and cause those already guided to attain liberation. A verse concerning this says:

Sovereign within their own minds,

They manifest purity and eternal abiding.

The great Dharma functions without effort;

Thus, they attain the reward body.

Without haste, they are ever diligent,

Manifesting births throughout many kalpas.

All these qualities of all Buddhas

The wise should bear in mind.

What are the pure worlds of the Buddhas like?

As stated in the introductory section of the Bodhisattva Treasury, the Scripture of the Buddha in One Hundred Thousand Verses:

The Tathagata dwells in a place of utmost radiance, adorned throughout with the seven precious substances, extending across immeasurable worlds and emitting great light. It is the dwelling place of immeasurable wholesome discernments. It is a realm transcending the three realms, a realm beyond differentiation.

It is a place purified through mastery over the characteristics of consciousness, surpassing what is produced by the highest wholesome roots of the world. It is sustained by the Tathagata. It is the dwelling place of great bodhisattvas.

It is the place frequented by immeasurable devas, nagas, yakshas, gandharvas, asuras, garudas, kimnaras, mahoragas, humans, and nonhumans. It is a place suffused with delight in the flavor of the great Dharma. It is the place where all Buddha-activities for all sentient beings are manifested.

It is a place free from all afflictions. It is a place free from all maras. It surpasses all adornments and is adorned and sustained by the Tathagata.

It transcends great mindfulness. It takes great shamatha and vipashyana as its vehicle of instruction. It is the place of entry into great emptiness, signlessness, and wishlessness.

It is adorned throughout immeasurable kalpas by the great king of lotuses. Such is the vast and wondrous central dwelling place of the Tathagata. In this pure Buddha land, immeasurable luminous forms appear; even the characteristics of the place of giving, the giver, the fruit of giving, assistants, retinues, benefits, activities, nourishment, fearlessness, dwelling places, preparatory practices, vehicles, sustaining powers, roads, and dwellings all manifest luminous purity.

The pure forms of that Buddha’s world are solely pure and solely blissful, entirely devoid of evil and utterly sovereign.

It should be known that the Dharma realm of the Buddhas performs five activities at all times: It protects sentient beings from calamities. Sentient beings who encounter a Buddha are freed from such misfortunes as blindness, muteness, deafness, and insanity. It protects them from the lower realms.

Those in unwholesome states are caused to abide in wholesome states. It assists those who have no means of guarding against calamity; for example, it enables adherents of non-Buddhist paths, who have no means of practicing for liberation, to enter the Buddhadharma. It helps people avert the calamity of wrong views by practicing the dharmas that support the path and thereby transcending the three realms.

It protects the vehicle of instruction from the calamity of biased attachment to lesser teachings; for example, it causes bodhisattvas abiding in other vehicles and shravakas of indeterminate disposition to practice and abide in the Mahayana. It should be known that these five activities are performed by all Buddhas. A verse concerning this says:

Causes, bodies, and activities differ,

And those various practices are also described;

Where such differences exist, there is the world.

Where no such differences exist, there are the Buddhas.

If the Buddhas’ attainment of the qualities of the Dharma body is not the same as that of shravakas and pratyekabuddhas, why did the Buddha teach the One Vehicle? A verse concerning this says:

For a particular class of those with remainder,

And to sustain those with remainder,

And for those of indeterminate disposition,

The Buddhas taught the principle of the One Vehicle.

Because of faith in the selflessness of dharmas,

And the equality underlying distinctions,

And because of profound intention and transformation bodies,

All are taught as only the One Vehicle.

If all Buddhas, the Tathagatas, share a single Dharma body, why is it said that there are many Buddhas? A verse concerning this says:

In a single realm there are not two Buddhas.

Many persons together attain Buddhahood.

To say they do so sequentially is incorrect;

Thus it is explained that there are many Buddhas.

How do we know that the Dharma bodies of the Buddhas neither enter nirvana permanently nor fail to enter nirvana permanently? A verse concerning this says:

They have completely transcended every obstruction,

Yet the work of liberating beings is never exhausted.

Therefore, although Buddhas pass into nirvana,

They nevertheless do not pass into nirvana.

Why is the reward body not the complete true body?

Because it possesses six characteristics: Because it manifests a physical body and manifests distinctions throughout immeasurable Buddha lands. Because it manifests according to beings’ faith, it is seen differently and is not perceived in a fixed manner. Because it manifests as sharing the same birth and the same activities, bodhisattvas, shravakas, devas, and others all perceive it differently. Because the alaya consciousness and the active consciousnesses manifest when the body is transformed. For these reasons, the reward body is not said to constitute the true body.

The transformation body alone is not called the true body, because it possesses eight characteristics: Since bodhisattvas have long since attained the Immovable Samadhi, it is unreasonable that they should take birth in the Tushita Heaven and then take birth in the human realm. Having knowledge of former lives, it is unreasonable that they should not know literature, mathematics, and the crafts, and that they should still experience sensual pleasures and perform deeds without understanding them.

Having known how to teach wholesome and unwholesome dharmas, it is unreasonable that they should still approach non-Buddhist teachers to inquire about the path. Having known the practices of the three vehicles, it is unreasonable that they should still practice asceticism. Having forsaken ten billion Jambudvipas, it is unreasonable that they should attain perfect awakening and turn the Dharma wheel in only one Jambudvipa.

If the attainment of perfect awakening is a skillful manifestation, while transformation bodies perform Buddha-activities in other realms, why is perfect awakening attained only after dwelling in the Tushita Heaven? Why is perfect awakening not attained simultaneously in all Jambudvipas? No explanation of this is found in the Agamas or in other teachings.

Furthermore, two Buddhas do not appear simultaneously in a single world because this would be contradictory, because a Buddha teaches and transforms a vast multitude, and because a Buddha encompasses the worlds of the four directions, just as two wheel-turning sage-kings are not born simultaneously. A verse concerning this says:

Before the Buddhas manifest transformation bodies,

They abide together within the treasury of the Dharma body.

Because all the characteristics of awakening are complete,

They are able to manifest.

For the benefit of all sentient beings, they cultivate the myriad practices leading to great bodhi and do not aspire to enter nirvana permanently, because they cultivate and liberate beings without seeking recompense, and because the reward body and transformation body are impermanent.

How do the bodies of the Buddhas abide eternally?

This is stated with reference to the eternal abiding of the Dharma body. It should be known that the causal body, transformation body, and reward body are indeterminate. Although the Dharma bodies of the Buddhas are the locus of meaning for the Buddhas throughout immeasurable and boundless time, they never for even a moment engage in deliberate effort. A verse concerning this says:

The Buddhas’ supreme virtues are neither different nor measurable;

Though sentient beings’ causes are weak, those virtues are not lost.

Once that is attained, all attain that which is without cause;

To affirm discontinuity here or there should not be accepted.

TREATISE ON THE COMPENDIUM OF THE MAHAYANA

Final Fascicle

(End)