攝大乘論

The Characteristics of Excellence, Part Two

If the other-dependent nature is so called because it depends upon consciousness-only, which appears as objects, how is it constituted as other-dependent? For what reason is it called other-dependent?

Because it arises from seeds produced by its own perfuming and belongs to causes and conditions that bind it, it is not autonomous. Once arisen, if it had no efficacy whatsoever, it would nevertheless persist by itself into the next instant; therefore it is called other-dependent. As for the imagined nature, it does not truly exist but merely appears like an object.

How is the imagined nature constituted? For what reason is it called imagined?

Because mental consciousness imagines immeasurable characteristics and is a cause for the arising of cognitive inversion, it is constituted as imagined. Because there is only imagination being perceived and no intrinsic characteristic, it is called imagined. As for the true nature, that imagined nature has nothing whatsoever as its characteristic.

How is the true nature constituted? For what reason is it called true?

Because it is just as it is, without anything being otherwise than it truly is, it is constituted as true. Because it accomplishes the purified realm, surpasses all wholesome dharmas, and accomplishes the ultimate meaning, it is called true.

Furthermore, if there are that which imagines and that which is imagined, the imagined nature is constituted.

Here, what dharma is called that which imagines, what dharma is called that which is imagined, and what dharma is called the imagined nature?

Mental consciousness is that which imagines, and it possesses all three kinds of imagination. Why is this? Because this consciousness has its own perfuming as seeds and the perfuming of all consciousnesses as seeds, it produces innumerable imaginings and imagines throughout every place and location. Since it is called simply imagination, it bears the name “that which imagines.” This other-dependent nature alone is that which is imagined. It itself is the cause that makes the other-dependent nature that which is imagined; therefore it is called the imagined nature.

How does imagination conceive and reckon?

This other-dependent nature is merely like the characteristics of the myriad phenomena: Upon what objects does it depend? What characteristics does it grasp? How does it examine and perceive? How does dependent origination occur? How is it expounded? How does reification occur?

It depends upon such objects as names and so forth within the other-dependent nature; it grasps characteristics through attachment; it produces views through decisive judgment; it speaks of dependent origination through initial and sustained examination; it expounds through the four kinds of views and attachments; and although objects truly do not exist, it grasps them as truly existent, which is reification. Through these causes, imagination occurs.

What are these three natures like? Are they different or not different? Are they neither different nor not different?

They should be described as follows: Because it has one distinct meaning, the other-dependent nature is called other-dependent. Because it has another distinct meaning, it is constituted as imagined. Because it has yet another distinct meaning, it is constituted as true.

By what distinct meaning is it called other-dependent?

It arises from perfumed seeds and is bound in dependence upon something else.

By what further distinct meaning is it constituted as imagined?

Because this other-dependent nature is the cause of imagination and is that which is imagined, it is constituted as imagined.

Again, for what reason is it constituted as true?

This other-dependent nature is constituted as true because, in reality, that which is imagined does not truly exist in the manner in which it is imagined.

Furthermore, for what reason does this one consciousness assume the forms of all the other consciousnesses?

The fundamental consciousness, together with the others, gives rise to the various forms of consciousness; and these forms in turn serve as causes for their continued arising.

How many kinds of other-dependent nature are there?

Briefly stated, there are two kinds: first, it pertains to perfumed seeds; second, it is not necessarily constituted as either the purified or the impure aspect. Because of these two qualities, it is called other-dependent.

The imagined nature is also of two kinds: first, imagination concerning intrinsic nature; second, imagination concerning distinctions.

The true nature is also of two kinds: first, the accomplishment of intrinsic nature; second, the accomplishment of purity.

Furthermore, imagination is also divided into four kinds: first, imagination concerning intrinsic nature; second, imagination concerning distinctions; third, imagination with understanding; and fourth, imagination without understanding. “With understanding” means being able to imagine and clearly understand names, expressions, and sentient beings. “Without understanding” means being unable to imagine and clearly understand names, expressions, and sentient beings.

Furthermore, imagination is of five kinds: First, relying upon a name to imagine its meaning, as when one says that this designation has this meaning. Second, relying upon a meaning to imagine its name, as when one says that this meaning belongs to this name. Third, relying upon one name to distinguish it from another name, as when imagining a name whose meaning is not yet known. Fourth, relying upon one meaning to distinguish it from another meaning, as when imagining the meaning of something whose name is not yet known. Fifth, relying upon both name and meaning to imagine them, as when one says, “This is the name; this is the meaning.”

If all imaginings are included, what are their meanings and names?

There are also ten kinds. First is fundamental imagination, namely the fundamental consciousness. Second is imagination of characteristics, namely consciousness of form and so forth.

Third is imagination based upon manifestation, namely cognition based upon eye-consciousness and so forth. Fourth is imagination of altered characteristics, namely alterations such as aging; painful and pleasant sensations; defilements and afflictions such as desire; alterations in the seasons and so forth; and alterations among the realms, such as hell and the desire realm. Fifth is imagination based upon the manifestation of alterations, namely imagination of the alterations that give rise to the alterations previously described.

Sixth is imagination induced by others, as when, through hearing, one discriminates between true Dharma and what is not true Dharma. Seventh is imagination contrary to reason, namely the imagination of non-Buddhist practitioners concerning the true Dharma that does not accord with the true Dharma. Eighth is imagination in accord with reason, as in the imagination of those within the true Dharma when they hear the true Dharma.

Ninth is imagination consisting of attachments and decisive judgments. Its basis is improper contemplation regarding the view of a self in the body and the imaginings associated with the sixty-two views. Tenth is distracted imagination, namely the ten kinds of distraction of a bodhisattva: first, distraction concerning the absence of characteristics; second, distraction concerning characteristics; third, the distraction of reification; fourth, the distraction of denigration; fifth, the distraction of grasping unity; sixth, the distraction of grasping difference; seventh, universal distraction; eighth, particular distraction; ninth, the distraction of deriving meaning from a name; and tenth, the distraction of deriving a name from meaning.

To counteract these ten kinds of distracted imagination, throughout all the prajnaparamita scriptures the Buddha, the Blessed One, taught that nonconceptual wisdom can counteract these ten kinds of distraction. One should fully understand the meaning of the Prajnaparamita Sutra. As the Prajnaparamita Sutra says:

How does a bodhisattva practice prajnaparamita? O Sariputra! Although a bodhisattva truly exists as a bodhisattva, the bodhisattva does not perceive a bodhisattva, does not perceive the name “bodhisattva,” does not perceive prajnaparamita, does not perceive the practice of prajnaparamita, does not perceive the non-practice of prajnaparamita, does not perceive form, and does not perceive sensation, perception, formations, or consciousness.

Why is this? Because intrinsic nature is empty. It is not by virtue of the emptiness of nonexistence that form is perceived as empty.

For it is not that form is one thing, that there is no form, and that emptiness is another. Form itself is emptiness, and emptiness itself is form. Why is this?

Sariputra! These are merely names. What is spoken of as form is intrinsically neither arisen nor ceased, neither defiled nor purified.

In correspondence with provisionally established names, the various dharmas are imagined. Through names provisionally established as adventitious objects, they are spoken of accordingly as the various dharmas, just as they are; and according to the manner in which they are spoken of, attachments arise. A bodhisattva does not perceive any such provisionally established names.

If one does not perceive them, attachment does not arise. Just as form is contemplated, so too should sensation through consciousness be contemplated. In accordance with this passage from the Prajnaparamita Sutra, one should contemplate the ten meanings of imagination.

If, through this particular intention, the other-dependent nature is constituted as possessing three natures,

what are those three natures?

The three natures differ from one another in three respects. First, it does not follow that their characteristics are either mixed or unmixed. By virtue of this principle, this nature is established as the dependent nature. Second, it is not thereby established as either the discriminated nature or the true nature. By virtue of this principle, this nature is established as the discriminated nature. Third, it is not thereby established as either the dependent nature or the true nature. By virtue of this principle, this nature is established as the true nature.

If it is not thereby established as either the dependent nature or the discriminated nature, how can this dependent nature be known?

Because the discriminated nature appears as something resembling a dharma, yet it is not identical in essence with the discriminated nature. Before a name has been acquired, cognition concerning its meaning cannot arise. If the essence of a dharma and its name were one, this would contradict that principle. Since names are many, if name and meaning were one, then when names are many, meanings would also have to be many. This contradicts the essential meaning. Since names are indeterminate while essences would become manifold and diverse, this contradicts that principle. Here there is a verse:

Before the name, there is no cognition;

Names are many and indeterminate.

If meanings were established through identity of essence,

Their manifold essences would contradict one another.

Dharmas are not manifest, yet appear to exist;

Though undefiled, there is purification.

Thus they are like magical illusions,

And also like empty space.

Why do they appear in this way although they do not truly exist? The dependent nature in all its varieties is not nonexistent. If the dependent nature did not exist, the true nature would also not exist. It is incorrect to say that everything is nonexistent. If the dependent nature and the true nature did not exist, there would be the fault that the defiled and purified aspects did not exist. It should be known that these two aspects are not nonexistent; therefore, not everything is nonexistent. Here there is a verse:

If the dependent nature did not exist,

The true nature would also not exist.

Then the two aspects would not exist:

Defilement and purification.

The Buddhas, the Blessed Ones, taught the Vaipulya Sutras within the Mahayana. In these sutras it is said: How should the discriminated nature be known? It should be known that this nature has no actual categories.

How should the dependent nature be known? It should be known through such examples as a magical illusion, a mirage seen by a thirsty deer, a dream, an image in a mirror, an echo in a deep cavern, the moon’s reflection in water, and so forth. How should the true nature be known?

It should be known as the four purities. The four purities of this nature are: First, this dharma is intrinsically pure from the beginning. This is the true dharmadhatu, suchness, true emptiness, and the signless ultimate reality.

Second is stainless purity. This means that this dharma has emerged from all obscuring adventitious defilements. Third is the purity attained through the ultimate path.

This comprises all dharmas conducive to the path, the paramitas, and so forth. Fourth is the purity of the object from which the path arises. This is precisely the teaching of the Mahayana Dharma.

Why is this so? Because what is taught here is the cause of purity, it is free from discrimination; and because it flows forth from the pure dharmadhatu, it is not dependent. These four purities encompass all pure dharmas.

Here there is a verse:

Illusions and the like reveal the dependent;

Their nonexistence reveals the discriminated.

When the four purities are taught,

They belong to the true nature.

Purity through intrinsic nature,

The stainless, the path, the supporting object;

All pure dharmas

Are fully encompassed by these four kinds.

For what cause and under what conditions is there the dependent nature?

As the sutras state, examples such as magical illusions are given to clarify the dependent nature and dispel false doubts.

How do false doubts arise concerning the dependent nature?

There are teachings such as these. Some entertain false doubts concerning the dependent nature in this manner:

If no object truly exists, how can it become an object of cognition?

To resolve this doubt, the example of a magical illusion is given.

If there is no object, how can mind and mental factors arise?

To resolve this doubt, the example of a mirage seen by a thirsty deer is given.

If no object truly exists, how can one experience what is desirable and undesirable?

To resolve this doubt, the example of appearances in a dream is given.

If no dharma truly exists, how can the desirable and undesirable results of wholesome and unwholesome karma arise?

To resolve this doubt, the example of a reflected image is given.

If no dharma truly exists, how can the various kinds of cognition arise?

To resolve this doubt, the example of a luminous reflection is given.

If no dharma truly exists, how can the various forms of speech arise?

To resolve this doubt, the example of an echo in a cavern is given.

If no dharma truly exists, how can one take true dharmas as the object within the sphere of meditative concentration?

To resolve this doubt, the example of the moon reflected in water is given.

If no dharma truly exists, why do bodhisattvas deliberately form an undeluded resolve, take birth within the six realms, and perform deeds that benefit others?

To resolve this doubt, the example of magical transformation is given.

The Brahmana Questions Sutra states:

Upon what meaning did the Blessed One base this statement: “The Tathagata sees neither samsara nor nirvana”? Within the dependent nature, this is based upon the discriminated nature and upon the true nature. To say that samsara is nirvana is based upon the meaning that they are not different. Why is this so? One aspect of this dependent nature becomes samsara through discrimination, while another aspect becomes nirvana through truth.

In the Abhidharma Sutra, the Buddha, the Blessed One, taught that dharmas have three aspects: first, the defiled aspect; second, the purified aspect; and third, the aspect that is both defiled and purified.

Upon what meaning were these three aspects taught?

Within the dependent nature, the discriminated nature is the defiled aspect, the true nature is the purified aspect, and the dependent nature is the aspect that is both defiled and purified. The three aspects were taught on the basis of this meaning.

What analogy illustrates this meaning?

It is like gold within earth. That is, it is analogous to earth containing gold. We observe three dharmas: first, the earth element; second, gold; and third, soil.

Within this earth element, the soil does not truly exist; what is revealed as truly existent is the gold, not the soil that appears. If it is smelted with fire, the soil will no longer appear, and the characteristics of the gold will naturally become manifest. Within this earth element, when soil appears, it appears through false characteristics.

When gold appears, it appears through true characteristics. Therefore, this earth element has two aspects. Likewise, before this foundational consciousness has been smelted by the fire of non-discriminating wisdom, this consciousness appears through the falsely discriminated nature and does not appear through the true nature.

Therefore, the consciousness of the falsely discriminated nature—that is, the dependent nature—has two aspects. It is analogous to the earth element containing gold within the soil.

Furthermore, in some places the Blessed One taught that all dharmas abide permanently; in some places he taught that all dharmas are impermanent; and in some places he taught that they are neither permanent nor impermanent. Upon what meaning, then, are they said to be permanent?

This dependent nature is said to be permanent with respect to its aspect of the true nature; it is said to be impermanent with respect to its aspect of the discriminated nature; and with respect to both aspects, it is neither permanent nor impermanent. Just as, based on this meaning, it is said to be permanent, impermanent, and neither of the two, so too it is said to be suffering, bliss, and neither of the two; wholesome, unwholesome, and neither of the two; empty, not empty, and neither of the two; possessing a self, not possessing a self, and neither of the two; pure, impure, and neither of the two; existent in nature, nonexistent in nature, and neither of the two; arisen, unarisen, and neither of the two; ceased, unceased, and neither of the two;

originally quiescent, not quiescent, and neither of the two; originally nirvana, not nirvana, and neither of the two; samsara, nirvana, and neither of the two.

Because of such distinctions, the Buddhas, the Tathagatas, relying upon the meaning of their esoteric words and upon these three natures, determine, according to each particular case, permanence and impermanence as explained above. Here there are verses as follows:

Just as dharmas truly do not exist,

Yet appear in their various forms,

Because this dharma is not a dharma,

Its meaning is said to be nondual.

Based upon one aspect, it is said

To exist or not to exist.

Based upon both aspects, it is said

Neither to exist nor not to exist.

Because what appears does not exist,

It is therefore said to be always empty.

Because what appears truly exists,

It is therefore said not to be empty.

Because its own essence does not exist,

Because its own essence does not abide,

And because, as apprehended, it does not exist,

The three natures constitute three absences of nature.

Because of the absences of nature, there are established

The former and the latter as their basis:

Non-arising, non-cessation, original quiescence,

And nirvana by intrinsic nature.

Furthermore, there are four intentions and four reliances. All the teachings of the Buddhas, the Blessed Ones, should be understood and determined according to the particular case. The four intentions are: First, the intention of equality, as when it is said, “In a remote age in the past, I was named Vipasyin and attained Buddhahood long ago.” Second, the intention concerning another time, as when it is said that if a person upholds and recites the name of the Buddha Prabhutaratna, that person will assuredly never fall back from unsurpassed bodhi.

It is also taught that merely by making the aspiration to be born in the Buddha-land of Bliss, one will attain birth there. Third, the intention concerning a distinct meaning, as when it is said that by serving Buddhas as numerous as the sands of the Ganges, one will clearly understand the meaning of the Mahayana Dharma. Fourth, the intention concerning the inclinations and aspirations of sentient beings, as when the Tathagata first praises generosity for a certain person and later censures it.

The same applies to morality and the other practices. These are called the four intentions.

The four reliances are: First, reliance upon introduction, as when, within the Mahayana and Hinayana, the Buddha speaks of the two kinds—person and dharma—and of their general and particular characteristics, all of which are included within conventional truth. Second, reliance upon characteristics, as wherever the characteristics of dharmas are taught, there are necessarily the three intrinsic natures. Third, reliance upon antidotes; herein are taught the modes of practice that counteract the afflictions of eighty-four thousand kinds of sentient beings. Fourth, reliance upon transformation; herein, words bearing distinct meanings are used to elucidate analogies that likewise bear distinct meanings. As the verse says:

A sa ly sa la ma đa da,

Tì bạt da tư giả tu hi đa,

Li thi na giả tăng kha lí đa,

La bàn để bồ đề vật đa ma.

If one wishes to explain the Mahayana Dharma extensively, one should generally explain it through these three aspects: first, an extensive explanation of the essential characteristic of dependent arising; second, an extensive explanation of the true characteristics of dharmas that have arisen in dependence upon causes and conditions; and third, an extensive explanation of the establishment of their meanings.

The extensive explanation of the essential characteristic of dependent arising is as stated in the verse: dharmas arise from permeation, this from that, just as the retributive consciousness and the arising consciousness mutually serve as causes for one another’s arising.

The extensive explanation of the true characteristics of dharmas that have arisen in dependence upon causes and conditions is this: dharmas take the arising consciousness as their characteristic and have the cognized aspect and the cognizing consciousness as their intrinsic nature. Furthermore, dharmas have dependence as their characteristic, discrimination as their characteristic, and suchness as their characteristic. Thus it is said that the essential characteristics of dharmas are manifested within the three natures. As the verse says:

From the cognized aspect and the cognizing consciousness,

The three characteristics of dharmas are known.

How can the characteristics of these dharmas be explained?

Within the dependent nature, the discriminated nature truly does not exist, whereas the true nature does exist. Because of this existence and nonexistence, non-attainment and attainment, not yet seeing the truth and having seen the truth, naturally occur simultaneously with respect to suchness. Since within the dependent nature the discriminated nature does not exist whereas the true nature does exist, if one sees the former, one does not see the latter; and if one does not see the former, one sees the latter. As the verse says:

Within the dependent nature there is no discrimination,

But only the true nature.

Therefore, non-attainment and attainment

Are therein equal in both respects.

The extensive explanation of the establishment of meanings is as follows: first, certain statements are made, and then other statements are presented to distinguish and explain them, either by relying upon qualities or by relying upon the meaning of the subject matter. Reliance upon qualities means extensively teaching the qualities of the Buddha, the Blessed One:

1. Supreme purity of wisdom

2. Nondual conduct

3. The signless Dharma as the supreme basis

4. The activity of mind abiding in the Buddha’s abiding

5. Attainment of equality with all Buddhas

6. Unobstructed performance of all practices

7. Indestructibility and immovability

8. Immutable Dharma

9. An inconceivable sphere

10. Dharma equally established throughout the three times

11. Manifestation of bodies throughout all worlds

12. Unobstructed wisdom regarding all dharmas

13. All conduct being in accord with wisdom

14. Unobstructed knowledge regarding the Dharma

15. An indistinguishable body

16. Wisdom received by all bodhisattvas

17. Attainment of the nondual paramita of the Buddha’s abiding

18. Attainment of the undifferentiated liberation of the Tathagata

19. Ultimate wisdom attaining the boundless Buddha-ground

20. The equality of the dharmadhatu as the supreme realm of space

21. Final supreme purity of wisdom

Thus, the first statement is successively distinguished and explained by the other statements. Teaching the Dharma in this manner accords with the true meaning. Supreme purity of wisdom is the wisdom of the Buddhas, the Tathagatas; it is pure and comprehends all dharmas without exception.

It should be known that this fundamental meaning is encompassed within the twenty-one qualities of the Buddha:

1. The quality of engaging in action without any obstruction regarding all objects of knowledge.

2. The quality of enabling entry into utterly pure suchness with respect to the characteristics of existence, nonexistence, and nonduality.

3. The quality of abiding in the station of Buddhahood, accomplishing the work of the Tathagata without effort and without abandoning it.

4. The quality of relying upon the Dharmakaya and the nondifferentiation of mind and its activities.

5. The quality of cultivating antidotes to all obstructions.

6. The quality of subduing all non-Buddhist teachers.

7. The quality of being born in the world without being defiled by worldly dharmas.

8. The quality of establishing the true Dharma.

9. The quality of skillfully answering questions in four ways.

10. The quality of manifesting transformation bodies throughout all worlds.

11. The quality of resolving the doubts of others.

12. The quality of enabling others, through various practices, to enter sublime conduct.

13. The quality of giving rise to wisdom regarding dharmas of future ages.

14. The quality of manifesting in accordance with the aspirations of sentient beings.

15. The quality of teaching the true Dharma and thereby serving as a refuge for immeasurable sentient beings.

16. The quality of accomplishing the paramita of the equality of the Dharmakaya.

17. The quality of manifesting utterly pure Buddha-lands in accordance with sentient beings.

18. The quality of the three kinds of Buddha-body being neither separate nor different.

19. The quality of bringing benefit and happiness to all sentient beings until the very end of samsara.

20. The inexhaustible quality.

21. Reliance upon the meaning of the subject matter.

As the sutra states, only when a bodhisattva accords with thirty-two dharmas is that bodhisattva called a bodhisattva. They are:

1. Being endowed with the intention to bring benefit and happiness to all sentient beings and to lead them into the wisdom of omniscience.

2. Where should I now apply this wisdom?

3. Abandon pride and conceit, and steadfastly maintain wholesome intention.

4. Do not feign compassion.

5. Let the mind not crave repayment of kindness.

6. Regard intimates and non-intimates equally,

always acting as a good friend until they attain nirvana

without remainder.

7. Speak with moderation, and be the first to speak cheerfully and smile.

8. Let compassion be impartial toward all sentient beings.

9. In undertaking deeds, have no timid

or retreating mind.

10. Let the mind be tireless and never weary of hearing the principles of meaning.

11. Clearly recognize one's own transgressions and do not conceal them.

12. Regarding transgressions committed by others, do not hesitate to offer guidance.

13. Always maintain the mind of bodhicitta in all modes of conduct.

14. Practice giving without seeking reward.

15. Uphold the precepts without attachment to any

fear or path of rebirth.

16. Do not shrink from practicing patience toward all

sentient beings.

17. Practice diligence in order to encompass all

wholesome dharmas.

18. Cultivate samadhi that eliminates and abandons the formless concentrations.

19. Be endowed with the wisdom of skillful means.

20. Let the four means of embracing and converting beings accord with every

skillful means.

21. Regard those who uphold the precepts and those who break them alike

as good friends, without distinction.

22. Serve spiritual teachers with a reverent

mind.

23. Listen to the Dharma with a reverent mind, and dwell joyfully in

an aranya.

24. Do not take delight in the marvelous

things of the world.

25. Do not take joyful pleasure in teachings of

an inferior vehicle.

26. Contemplate the true virtues of the Mahayana teachings.

27. Stay far from bad friends and respectfully serve good

friends.

28. Constantly cultivate the four Brahma-abodes and the purified immeasurable states of mind.

29. Constantly exercise the five superknowledges.

30. Always act on the basis of wisdom.

31. Do not abandon sentient beings, whether they abide in right conduct or do not abide in right conduct, but embrace and lead them into the Great Assembly.

32. Speak decisive words, honor the truth, and place reverent conduct foremost.

When a bodhisattva's mind accords with these dharmas, that person is called a bodhisattva. Among the statements above, one should first understand the first statement. The explanation of the first statement means having an intention that joyfully seeks to benefit all sentient beings.

One should know that this intention to benefit beings is further clarified by sixteen statements describing sixteen activities. The explanation of these sixteen activities is: 1. the activity of exerting oneself; 2. the activity free from error; 3. the activity performed by oneself and not caused by anything else; 4. the activity that cannot be corrupted; 5. the activity free from seeking and desire. One should know that this activity is explained by three statements: not craving repayment of kindness; not giving rise to attachment or aversion toward sentient beings, whether or not they have shown one kindness; and acting in accordance with circumstances throughout many lifetimes, speaking in ways appropriate to each occasion.

One should know that this statement is explained by two statements: the activity of impartiality toward sentient beings in suffering or happiness, without duality; and the activity that is not inferior. There is the activity that cannot be made to regress. There is the activity that encompasses skillful means.

There is the activity of disenchantment and its antidote. One should know that this activity is explained by two statements: the activity of uninterrupted reflection and the activity of cultivating superior advancement. One should know that this activity is explained by seven statements: correctly undertaking the preparatory practice of the six paramitas.

There is the activity of accomplishing skillful means by reverently practicing the four means of embracing and converting sentient beings. One should know that this activity is explained by six statements: serving spiritual teachers; listening to the true Dharma; dwelling in an aranya; abandoning erroneous conceptual examination; and the merit of correct reflection. This merit is described by two statements.

The merit of serving good friends is described by two statements. There is the activity of accomplishment. One should know that this is explained by three statements: cultivating the purified immeasurable states of mind; acquiring awe-inspiring virtue; realizing merit; and establishing the activities of others.

One should know that this is explained by four statements: embracing and leading beings into the Great Assembly; having no doubt in the mind; establishing the places of training in the true teaching; and encompassing both Dharma and material wealth without a defiled mind. One should know that these statements explain the first statement. Here is a verse:

From the first statement

Come the statements concerning virtue.

From the first statement

Come the statements concerning meaning.

One Should Know the Entry into the Supreme Characteristic, Part Three

Thus the supreme characteristic that should be known has been explained.

What is the entry into the supreme characteristic that should be known?

The perfuming of extensive learning does not belong to the alaya-consciousness, yet, like the alaya, it is perfumed into seeds. That which is perfumed by extensive learning belongs to correct reflection; it gives rise to manifested characteristics resembling dharmas and meanings, resembles the classes of apprehended objects, and possesses a discriminating mental consciousness.

Who is capable of entering the supreme characteristic that should be known?

It is a Mahayana practitioner whose perfuming by extensive learning has been continuous, who has served immeasurable Buddhas appearing in the world, who has entered the rightly determined stage of resolute faith and aspiration, and whose wholesome roots have increased through well-matured cultivation. Therefore, that person has skillfully acquired the two provisions of merit and wisdom.

Where do bodhisattvas enter the contemplation of Consciousness-Only?

Discriminating mental consciousness possesses a view resembling dharmas and meanings, causing their characteristics to manifest. The characteristics of the Mahayana Dharma arise, and one enters the stage of the practice of aspiration. This means that faith and aspiration arise in accordance with what one has heard. The path of seeing means penetrating in accordance with reality. The path of cultivation means being able to counteract all obstructions. On the ultimate path, all dharmas truly consist of consciousness alone. As stated, in accordance with what has been heard, one develops faith and aspiration; one penetrates in accordance with reality; one can counteract all obstructions; and, emerging beyond the defilements of obstruction, one attains supreme purity.

How can one enter?

By sustaining the power of wholesome roots. By the three characteristics that temper the mind. By eliminating the four obstructions. By taking dharmas and meanings as objects. By cultivating without interruption. By cultivating earnestly. By meditative contemplation free from negligence. Throughout the worlds of the ten directions, immeasurable and incalculable numbers of people attain unsurpassed bodhi from moment to moment. This is called the first tempering of the mind. Through this right resolve, giving and the other paramitas will certainly develop. Thus my faith and aspiration have become firmly established. Through this right resolve, I cultivate giving and the other paramitas; progressing toward their perfection will not be difficult. This is the second tempering of the mind.

If a person accords with wholesome dharmas, then after relinquishing body and life, in every realm in which that person is reborn, desirable wealth and pleasures will naturally be attained. This person can even attain limited mundane wholesomeness.

How, then, could I not attain perfect wholesomeness and unobstructed wholesomeness?

If all desirable wealth and pleasures would fail to be attained, this is the third tempering of the mind. Here is a verse:

Among beings in the human realm,

Some attain bodhi in a single moment.

Since such places are numerous beyond measure,

One should not harbor an inferior mind.

A person of wholesome mind, faith, and aspiration

Can cultivate the six paramitas.

A superior person possessed of resolve

Should therefore cultivate and attain the six paramitas.

When a good person reaches life's end,

Wealth, nobility, and pleasures are attained.

Why, then, should the fruit of cessation—perfectly pure

Wholesomeness—not be attained?

By abandoning the thought of the sravakas and pratyekabuddhas, erroneous thought is extinguished. By giving rise within the Mahayana to faith and a mind of clear certainty, all wrong intentions and doubts are extinguished. Regarding the dharmas one has heard and contemplated, one abandons erroneous attachment to self and what belongs to self. Thus attachment to dharmas is eliminated. By establishing all present characteristics and abiding in non-discriminating contemplation, one can eliminate discrimination. Here is a verse:

Presently abiding and establishing

All characteristics in contemplation,

The wise person does not discriminate,

And therefore attains unsurpassed awakening.

Through what causes and what skillful means is entry attained?

Through the various kinds of perfuming by extensive learning, subsumed within correct reflection, there appear semblances of phenomena and meanings, together with the seeing aspect of discriminating consciousness; hence there are four kinds of investigation. These are investigation of names and meanings, investigation of intrinsic nature, investigation of distinctions, and investigation of provisional designations.

Through the four kinds of cognition in accordance with reality—namely, names and meanings, intrinsic nature, distinctions, and reality as it is—these four are found to be unobtainable. Therefore, once bodhisattvas have entered and clearly understood these meanings, they cultivate the preparatory practice for entering the contemplation of Consciousness-Only.

In this contemplative practice, discriminating consciousness appears in the likeness of verbal names and meanings. Within it are the characteristics of verbal names. Only discriminating consciousness comprehends this.

The meaning that depends upon verbal designation is also merely discriminating consciousness. Just as this is comprehended, the intrinsic natures and distinctions of names and meanings are understood to be merely provisionally established as measures. Just as this is comprehended, at the next stage it is realized that there is only discriminating consciousness.

Those who cultivate this contemplation do not perceive names or meanings, nor do they perceive intrinsic natures, distinctions, or provisional designations. Because in the true characteristic there are no meanings, intrinsic natures, or distinctions, through the four kinds of investigation and the four kinds of cognition in accordance with reality, they enter the principle of the contemplation of Consciousness-Only with regard to discriminating consciousness that appears in the likeness of names and meanings.

Within the principle of the contemplation of Consciousness-Only, what phenomena are entered? How are they entered?

One enters only the two aspects of appearance and seeing. As for such various characteristics as names, meanings, the intrinsic nature of names, the distinctions of names, the intrinsic nature of meanings, and the distinctions of meanings, these six characteristics are all devoid of meaning. Therefore, the apprehending subject and apprehended object do not exist.

When they appear, they arise in the likeness of these various characteristics. It is like a rope appearing to be a snake in the dark. Since seeing a snake in the rope is false and does not truly exist, when someone clearly knows that it is a rope, the previous confused cognition of a snake, no longer arising in dependence upon an object, immediately ceases, and only the cognition that it is a rope remains.

Yet if this cognition of a rope is analyzed with true subtlety, it too is not a real object. Why? Because it is only a characteristic of form, sound, smell, taste, and touch.

If the mind takes this object as its condition, the cognition that it is a rope must also cease. When this perception has ceased, the six characteristics appearing in the likeness of names and meanings, and the discriminating consciousness’s cognition of sense objects, do not arise, just as the cognition of a snake does not arise. When the meanings of the six characteristics have ceased, the cognition of Consciousness-Only must also cease, just as the cognition of a rope ceases.

This is because it relies upon the cognition of suchness.

Thus, by entering the meanings that appear in the likeness of the characteristics of discriminating consciousness, bodhisattvas enter the discriminated nature. By entering the meaning of Consciousness-Only, they enter the dependent nature.

How, then, do they enter the true nature?

Once the conception of Consciousness-Only has been relinquished, discriminating consciousness consists of the various kinds of seeds perfumed by extensive learning. Bodhisattvas have clearly understood this and extinguished the conception of sense objects. Since what appears in the likeness of all meanings no longer arises in dependence upon conditions, it cannot arise.

Therefore, the corresponding discriminating consciousness also cannot arise. For this reason, bodhisattvas abide only in non-discrimination. With regard to all meanings, through non-discriminating cognition they realize and abide in the Dharma-realm of suchness.

At that time, bodhisattvas give rise to non-discriminating cognition, in which the apprehending subject and apprehended object are equally equal. For this reason, bodhisattvas enter the true nature. A verse here says:

The causes of phenomena and their meanings,

The scope of names and natures, narrow or broad;

Impure, pure, and ultimate—

The distinct objects have ten names.

Thus, by entering the contemplation of Consciousness-Only, bodhisattvas enter the supreme characteristic. By entering this characteristic, they first enter the Ground of Joy, thoroughly comprehend the Dharma-realm, are born into the Tathagata family of the Buddhas of the ten directions, and attain a mind of equality toward all sentient beings. This is called the bodhisattva path of seeing.

Furthermore, why do bodhisattvas enter the contemplation of Consciousness-Only?

They do so because they take as their object the most penetrating comprehension of all phenomena and possess the supramundane cognition of meditative contemplation; because, through subsequent cognition after non-discriminating cognition, the various aspects of consciousness become aspects of cognition; because they eliminate all seeds of conditioned phenomena within the fundamental alaya-consciousness; because they cause the seeds of the phenomena capable of attaining the Dharma-body to grow; because they transform the basis; because they attain the true Dharma of all Tathagatas; and because they attain the cognition of omniscience.

Non-discriminating cognition and subsequently attained cognition, with regard to the fundamental consciousness, the consciousness that produces all other consciousnesses, and the characteristics of consciousness that appear like illusions, know their intrinsic nature without error. For this reason, bodhisattvas are like illusionists who clearly know their own illusions without confusion. When teaching all characteristics within causes, conditions, and results, they are never mistaken or confused.

At the time of entering the contemplation of Consciousness-Only, there are four kinds of samadhi. These are the four kinds of factors conducive to penetration, which serve as the basis for roots of virtue.

How should bodhisattvas contemplate?

Through the four kinds of investigation, at the inferior level of the light of acceptance in the contemplation of the absence of objects, they attain samadhi. This is the root of virtue conducive to penetration known as the practice of warmth. Relying upon the highest level of the light of acceptance in the contemplation of the absence of objects, they develop a further samadhi.

This is the root of virtue conducive to penetration known as the practice of the summit. Relying upon the four kinds of cognition in accordance with reality, bodhisattvas enter the contemplation of Consciousness-Only and clearly understand the absence of objects; they then properly enter the samadhi that accords with a portion of the true meaning. This is the acceptance that accords with the truth not established through conceptual construction.

Relying upon this samadhi, in the final instant they overcome the conception of Consciousness-Only, whereupon it is renamed the Uninterrupted Samadhi. One should know that this is the foremost mundane dharma. Relying upon these four kinds of samadhi constitutes the preparatory means before bodhisattvas enter the contemplation of the truth not established through conceptual construction.

When bodhisattvas enter the first ground and attain the path of seeing in this way, they attain penetrating comprehension and enter Consciousness-Only.

How do bodhisattvas cultivate contemplative practice at the stage of the path of cultivation?

As the Buddha extensively taught concerning the established characteristics of phenomena, within the ten grounds of the bodhisattva, all twelve divisions of the Mahayana scriptures spoken by the Tathagata are gathered and made present. Through the remedies taught for the two kinds of objects, common and particular; through the arising of supramundane non-discriminating cognition, which takes the most thoroughly comprehended objects as its condition; through non-discriminating cognition and the subsequently attained cognition of meditative contemplation; through reliance upon uninterrupted cultivation for immeasurable and innumerable hundreds of thousands of kotis of great kalpas;

and through the transformations of the basis attained formerly and presently, they again undertake preparatory practice in order to attain the three bodies of a Buddha.

This is called the shravaka path of seeing and the bodhisattva path of seeing.

How do these two kinds of paths of seeing differ?

It should be known that the bodhisattva’s path of seeing differs from that of the sravaka in eleven respects. What are the eleven? First, they differ in their objects.

That is, the bodhisattva takes the Dharma of the Mahayana as the object. Second, they differ in their supports. That is, the bodhisattva relies upon the provisions of vast merit and wisdom as the support.

Third, they differ in their penetration. That is, the bodhisattva thoroughly realizes the selflessness of both persons and dharmas. Fourth, they differ in nirvana.

That is, the bodhisattva takes non-abiding nirvana as the abiding place. Fifth, they differ in their stages. That is, the bodhisattva takes the ten bhumis as the course of liberation.

Sixth and seventh, they differ in purity. That is, the bodhisattva eliminates the habitual tendencies of the afflictions and brings about purity by cultivating a pure land. Eighth, they differ in their impartial attitude toward all sentient beings.

That is, in order to bring sentient beings to maturity, the bodhisattva never abandons the preparatory practices, merit, and roots of goodness. Ninth, they differ in their place of birth. That is, the bodhisattva’s birth into the family of the Tathagata is called true birth.

Tenth, they differ in manifestation. That is, in the great assemblies of the Buddha’s children, the bodhisattva constantly manifests the acceptance and preservation of the true Dharma. Eleventh, they differ in their fruit.

That is, the bodhisattva takes as the fruit the Tathagata’s qualities, such as the ten powers, the four fearlessnesses, the eighteen distinctive qualities, and immeasurable merits. Here there are two verses as follows:

Names and meanings are adventitious to each other;

The bodhisattva must investigate them.

One should contemplate the two as mere designation,

And likewise those two provisional designations.

From this, true wisdom arises,

Free from the three discriminations of objects.

If one sees that they are nonexistent,

One thereby enters the three non-natures.

There are also two verses of authoritative teaching stated in the Treatise on the Analysis of Yoga:

While abiding in concentration, the bodhisattva

Contemplates that the mind is only an image.

Abandoning the appearance of external objects,

In concentration one contemplates only one’s own perceptions.

The bodhisattva abides within the mind

And enters the nonexistence of the apprehended.

Then one contemplates that the apprehender is empty;

Thereafter, neither can be apprehended.

Furthermore, the Mahayana Sutra Ornament Treatise contains five verses elucidating this principle:

The bodhisattva develops merit and wisdom,

The two provisions without limit.

With a resolute mind reflecting upon the Dharma,

One clearly understands that categories of meaning are products of discrimination.

Having understood that categories of meaning are discrimination,

One abides in consciousness-only, resembling those meanings.

Thus the practitioner of contemplation realizes the dharmadhatu,

Freed from the two characteristics and the two kinds of emptiness.

If one knows there is nothing apart from the mind,

Through this one then sees that the mind itself is nonexistent.

Seeing this nonduality, the wise

Come to abide in the true, nondual dharmadhatu.

Because the wisdom of the wise is free from discrimination,

They constantly practice impartiality toward all.

They are liberated from dense defilements,

Like medicine that eliminates every poison.

The Buddha skillfully establishes and teaches the true Dharma,

Settling the mind within the dharmadhatu possessing characteristics.

Having understood that recollection is discrimination,

The wise reach the shore of the ocean of merit.

Entering the Distinctive Characteristic of Cause and Effect, Part 4

Thus the distinctive characteristic of realization and entry has been explained.

How, then, is the distinctive characteristic of entering cause and effect to be understood?

It is through the six paramitas: Dana-paramita, Sila-paramita, Ksanti-paramita, Virya-paramita, Dhyana-paramita, and Prajnaparamita.

Why does one enter consciousness-only through the six paramitas? And why do the six paramitas become the causes of the fruit of consciousness-only?

There are bodhisattvas who, within the true Dharma, have no attachment to wealth and pleasure; who have no intention of violating the precepts; whose minds do not deteriorate when confronted with suffering; and who harbor no laziness in cultivating goodness. Because they do not abide in these causes of distraction, they constantly practice one-pointedness and discern dharmas in accordance with the true principle, thereby entering the contemplation of consciousness-only.

By relying upon the six paramitas, the bodhisattva enters the stage of consciousness-only. Next, the bodhisattva attains pure faith and aspiration, and the mind gathers within it the six paramitas. Therefore, even if the bodhisattva temporarily departs from the practice of the six paramitas, through the function of preparatory practice, faith and aspiration toward the true teaching, cherishing it, rejoicing in it, aspiring to attain it, and reflecting upon it, the practice continues constantly without cessation.

Thus the cultivation of the six paramitas is ultimately brought to perfect fulfillment. Here there is a verse as follows:

Cultivating the pure and perfect Dharma,

One attains keen patience.

The bodhisattva, regarding the Mahayana,

Expounds teachings exceedingly profound and vast.

Awakening to the fact that all is merely discrimination,

One attains wisdom free from attachment.

This is pure faith and aspiration,

That is, purity of the mental ground.

Within the stream of Dharma, the bodhisattva

Sees all Buddhas before and after.

Knowing that bodhi is near,

True realization is not difficult to attain.

Why are only six paramitas established?

They are established in order to counteract six kinds of delusive obstacles, because they are the support for the arising of all Buddha-Dharmas, and because they are the support for bringing all sentient beings into harmonious maturity.

To counteract the causes that prevent the aspiration for awakening from arising, two paramitas are established: generosity and morality. The causes preventing this aspiration from arising are attachment to wealth, possessions, and household life. Once the aspiration has arisen, two paramitas—patience and diligence—are established to counteract the causes that weaken the mind and make it wish to retreat.

The causes that weaken the mind and make it wish to retreat are sentient beings who act contrary to one’s wishes, the sufferings of samsara, and weariness from the prolonged preparatory cultivation of wholesome dharmas. Once the aspiration to practice has arisen and the mind is no longer weak, two paramitas—concentration and wisdom—are established to counteract the causes that impair the mind. The causes impairing the mind are distraction and erroneous knowledge.

Therefore, to counteract these six kinds of delusive obstacles, six paramitas are established.

The statement that they are the support for the arising of all Buddha-Dharmas means that the first four paramitas are the causes of non-distraction, while the following two paramitas are the essence of non-distraction. By relying upon non-distraction, one can know the true principles of all dharmas just as they are. All the true Dharmas of the Tathagatas thereby arise; hence they are said to be the support for the arising of all Buddha-Dharmas.

The six paramitas are established as the support for bringing all sentient beings into harmonious maturity. Through Dana-paramita, the bodhisattva benefits sentient beings. Through Sila-paramita, the bodhisattva does not harm or afflict sentient beings.

Through Ksanti-paramita, the bodhisattva can remain composed when sentient beings insult and slander them, without giving rise to thoughts of retaliation. Through Virya-paramita, the bodhisattva generates roots of goodness and destroys roots of evil. Through these causes of benefit, all sentient beings are brought under discipline.

Next, those whose minds have not yet attained tranquility are led to tranquility, and those who have attained tranquility are led to liberation. Therefore, the two paramitas of concentration and wisdom are established. Through this Dharma of the six perfections, bodhisattvas teach and transform sentient beings, bringing them to complete maturity.

Thus, in order to serve as the support through which all sentient beings may be brought into harmonious maturity, the six paramitas are established.

How are the characteristics of these six paramitas to be understood?

Because the six paramitas are supreme. They have six common characteristics: 1. They are incomparable due to the supremacy of their basis.

That is, one gives rise to the aspiration founded upon unsurpassed bodhi. 2. They are incomparable due to the supremacy of their categories. That is, each paramita has three categories, all of which bodhisattvas cultivate fully. 3.

They are incomparable due to the supremacy of their activity. That is, they bring happiness and benefit to all sentient beings. Bodhisattvas practice the paramitas in order to accomplish these two purposes. 4.

They are incomparable due to the supremacy of their skillful means. That is, bodhisattvas practice the paramitas by means of nonconceptual wisdom. All are subsumed within nonconceptual wisdom. 5.

They are incomparable due to the supremacy of dedication. That is, bodhisattvas practice the paramitas in order to dedicate the merit to unsurpassed bodhi, thereby certainly proceeding toward the fruit of omniscience. 6. They are incomparable due to the supremacy of purity.

That is, the two obstacles—the afflictive obstacles and the cognitive obstacles—are permanently eradicated without remainder. By practicing the paramitas, bodhisattvas eradicate the two obstacles part by part until all of them have been completely eradicated.

Is giving itself the paramita, or is the paramita itself giving?

There is giving that is not a paramita. There is a paramita that is not giving. There is giving that is a paramita. There is that which is neither giving nor a paramita. Just as there are four alternatives concerning giving, it should be understood that there are also four alternatives concerning each of the other paramitas.

Why are the paramitas presented in this order?

Because each preceding paramita accords with and gives rise in sequence to each subsequent paramita. Furthermore, each preceding paramita is purified by each subsequent paramita.

On the basis of what meaning are the six paramitas so named? How may this meaning be understood?

Among the roots of virtue of shravakas and pratyekabuddhas throughout all worlds, giving and the others are supreme and incomparable. Therefore, these six dharmas can convey one to the other shore and are thus commonly called paramitas. Because it can eliminate miserliness and jealousy, as well as poverty and lowliness, it is called Da.

Moreover, because it brings wealth and abundance and can lead to the accumulation of merit, it is called Na. Because it can pacify wrong conduct and evil destinies, it is called Shi. Moreover, because it can bring about wholesome paths and right concentration, it is called La.

Because it can eliminate anger, indignation, and hatred, it is called Shan. Moreover, because it can create harmony between oneself and others, it is called Ti. Because it can eliminate laziness and unwholesome dharmas, it is called Pi-li.

Moreover, because it is neither heedless nor dissipated and causes immeasurable wholesome dharmas to grow, it is called Ya. Because it can eliminate mental distraction, it is called Chi-ha. Moreover, because it can guide the mind to abide upon an inner object, it is called Na.

Because it can eliminate all erroneous views and false kinds of knowledge, it is called Pra. Because it can take true reality as its object and know all dharmas according to their categories, it is called Jna.

How should one cultivate the dharmas of the paramitas?

In general, one should understand that five practices must be cultivated: 1. the cultivation of preparatory practice; 2. the cultivation of faith and aspiration; 3. the cultivation of contemplation; 4. the cultivation of skillful means and supreme wisdom; 5. the cultivation of activities benefiting others. Of these, it should be understood that the first four modes of cultivation are as previously explained. As for cultivating the practice of benefiting others, the Buddhas, with minds free from deliberate exertion, never relinquish the deeds of the Tathagata. Having cultivated the paramitas until reaching the stage of perfection, they continue to cultivate the paramitas.

Furthermore, the cultivation of contemplation consists of earnest contemplation, aspiration, and sympathetic joy, and entails contemplating six intentions. The six intentions contemplated are: 1. the vast intention; 2. the enduring intention; 3. the joyful intention; 4. the intention of gratitude; 5. the lofty intention; 6. the excellent intention.

The vast intention is this: however many asamkhyeya kalpas a bodhisattva must pass through before attaining unsurpassed bodhi, throughout that time, in every single instant, the bodhisattva continually relinquishes life and limb and gives as offerings to the Tathagatas the seven precious substances sufficient to fill worlds as numerous as the sands of the Ganges. From the initial arising of the aspiration until abiding in the coolness of ultimate bodhi, that bodhisattva still considers this insufficient.

Furthermore, throughout that time, in each and every instant, even if fire fills the entire trichiliocosm, the bodhisattva remains within it, whether walking, standing, lying down, or sitting, abandoning every means of sustaining life. Yet the bodhisattva’s mind constantly and directly cultivates morality, patience, diligence, samadhi, and prajna until abiding in the coolness of ultimate bodhi. Still, the bodhisattva considers the cultivation of morality, patience, and the others incomplete, and the mind never grows weary.

This is called the bodhisattva’s vast intention. If, from the initial arising of the aspiration until attaining Buddhahood, the bodhisattva never abandons this tireless mind, it is called the bodhisattva’s enduring intention. If, by means of the six paramitas, the bodhisattva performs deeds benefiting others and always experiences immeasurable joy surpassing even the happiness of the sentient beings who receive those benefits, it is called the bodhisattva’s joyful intention.

If, after practicing the six paramitas and benefiting sentient beings, the bodhisattva regards those beings as having shown great kindness to oneself, while not regarding oneself as having bestowed any kindness upon them, it is called the bodhisattva’s intention of gratitude. If the bodhisattva possesses roots of virtue and merit produced by the six paramitas and gives and dedicates them to all sentient beings with a mind free from attachment, so that they may obtain desirable and cherished results, it is called the bodhisattva’s lofty intention.

If, through the roots of virtue and merit obtained by practicing the six paramitas, the bodhisattva causes all sentient beings equally to dedicate themselves to unsurpassed bodhi, it is called the bodhisattva’s excellent intention.

The bodhisattva cultivates these six intentions as encompassed within earnest contemplation. If the bodhisattva rejoices sympathetically in the immeasurable bodhisattvas who engage in the preparatory cultivation of the six intentions and thereby produce roots of virtue and merit, this is called the bodhisattva’s six intentions as encompassed within the contemplation of sympathetic joy. If the bodhisattva aspires that all sentient beings may cultivate the six intentions encompassed within the six paramitas, and aspires personally to cultivate the six intentions encompassed within the six paramitas, engaging in preparatory practice until attaining Buddhahood, this is called the bodhisattva’s six intentions as encompassed within the contemplation of aspiration.

If someone hears of the six intentions encompassed within the bodhisattva’s contemplative cultivation and gives rise to even a single thought of faith, that person will accumulate immeasurable and boundless merit. All obstructive evil karma will be completely eliminated. If merely hearing of them brings immeasurable and boundless merit, how much more so when a bodhisattva can cultivate them all.

How may the distinctions among the paramitas be known?

Their distinctions should be known through the three categories belonging to each paramita.

The three categories of giving are: 1. giving the true Dharma; 2. giving material possessions; 3. granting security and freedom from fear.

The three categories of morality are: 1. observing the moral precepts; 2. embracing and maintaining wholesome dharmas; 3. embracing activities that benefit sentient beings.

The three categories of patience are: 1. patiently enduring criticism and slander; 2. calmly enduring suffering; 3. patiently enduring in order to contemplate the Dharma.

The three categories of diligence are: 1. diligent exertion; 2. the diligence of preparatory practice; 3. diligence that does not fear difficulties, failures, or deprivation.

The three categories of concentration are: 1. concentration in which the mind abides in bliss; 2. concentration that gives rise to supernormal powers; 3. concentration directed toward benefiting others.

The three categories of prajna are: 1. the preparatory practice of nonconceptual prajna; 2. nonconceptual prajna; 3. subsequently attained nonconceptual prajna.

How should it be understood that the meanings of the paramitas mutually encompass one another?

All wholesome dharmas enter into the six paramitas as their essential nature. They are the fruits of the six paramitas; therefore, all wholesome dharmas are accomplished in accordance with them.

What should be understood as that which the paramitas counteract?

All afflictions are that which the paramitas counteract. This is because counteraction is the essential nature of the paramitas, their generative cause, and also their fruit.

What should be understood as the merits of the paramitas?

If a bodhisattva continues to revolve in samsara, the bodhisattva will be born amid wealth and prosperity, endowed with sovereignty; will be born in excellent and wholesome circumstances; will have a large retinue; will accomplish great undertakings; will not be afflicted by harm; will have few desires; will be skilled in every art and craft; and all matters will accord with the bodhisattva’s wishes. The bodhisattva takes the use of wealth, prosperity, peace, and happiness to benefit sentient beings as the foremost concern. The bodhisattva cultivates the merits of the six perfections until abiding in the ultimate, cool and refreshing bodhi, ever remaining unchanged.

How should it be understood that the paramitas illuminate one another?

The Blessed One sometimes expounded the paramitas under the name of Giving, sometimes under the name of Morality, sometimes under the name of Patience, sometimes under the name of Diligence, sometimes under the name of Concentration, and sometimes under the name of Prajña.

With what intention did the Tathagata speak in this way?

Because, in the skillful means of cultivating any paramita, all the paramitas converge, support one another, and bring it to accomplishment. This is the intention of the Tathagata’s teaching. Here there is a self-uttered verse as follows:

Number and order,

Names, cultivation, distinctions,

Counteractions and merits—

The six perfections clarify one another’s meaning.