攝大乘論

The Distinctive Excellence of Cultivation within the Cause and Effect of Entry 5

Thus, the distinctive excellence of the cause and effect of entry has been explained.

What is the distinction in cultivation within the cause and effect of entry?

It consists of the ten bhumis, namely, the ten stages of the bodhisattva’s cultivation and realization. What are these ten bhumis? 1. The Bhumi of Joy, 2. The Stainless Bhumi, 3. The Bhumi of Luminous Flame, 4. The Radiant Bhumi, 5. The Difficult-to-Conquer Bhumi, 6. The Bhumi of the Manifest, 7. The Far-Going Bhumi, 8. The Immovable Bhumi, 9. The Bhumi of Excellent Wisdom, and 10. The Dharma-Cloud Bhumi.

How is the significance of establishing these ten bhumis known?

They are established in order to counteract the ten kinds of ignorance that constitute obstructions on the bhumis. Because ten kinds of ignorance conceal them, the ten characteristics of the dharmadhatu cannot become manifest.

What are the ten characteristics capable of revealing the dharmadhatu? On the first bhumi, the dharmadhatu is known through the meaning of universal pervasion. On the second bhumi, it is known through the meaning of supreme excellence; on the third, through the meaning of the supreme outflow; on the fourth, through the meaning of non-appropriation; on the fifth, through the meaning of an undifferentiated continuum; on the sixth, through the meaning of neither defilement nor purity; on the seventh, through the meaning that dharmas are without differentiation; on the eighth, through the meaning of neither increase nor decrease;

on the ninth, through the meaning of serving as the basis for mastery of meditative concentration, the basis for mastery of the perfections, and the basis for mastery of wisdom; and on the tenth, through the meaning of serving as the basis for mastery of karma and the basis for mastery of the dharani-gates and samadhi-gates.

Thus should the dharmadhatu be known. A verse on this says:

The meanings of universal pervasion and supreme excellence,

The supreme outflow and non-appropriation,

Non-difference, neither defilement nor purity,

And the non-differentiation of all dharmas;

Neither increase nor decrease, and the four kinds

Of meaning pertaining to the basis of mastery;

The basis for mastery of karma,

Dharani and samadhi.

It should be known that these are two verses from the Treatise on the Discrimination of the Middle and the Extremes. Furthermore, it should be known that this ignorance is not defiling for those of the Two Vehicles, but it is defiling for bodhisattvas.

Why is the first bhumi called Joy? Because upon first attaining it, one gains the capacity to benefit oneself and others. Why is the second bhumi called Stainless?

Because on this bhumi one becomes completely free from all defiling transgressions against the bodhisattva precepts. Why is the third bhumi called Luminous Flame? Because, through the non-retrogression of samadhi and reliance upon samapatti, one relies upon the light of the true Dharma.

Why is the fourth bhumi called Radiant? Because the factors conducive to bodhi are capable of burning away all obstructions. Why is the fifth bhumi called Difficult to Conquer?

Because it brings into correspondence the two cognitions of ultimate and conventional truth, which are ordinarily opposed and difficult to unite. Why is the sixth bhumi called the Manifest? Because wisdom arising in dependence upon the twelve links of dependent origination is capable of making prajnaparamita manifest directly before one.

Why is the seventh bhumi called Far-Going? Because at this stage the bodhisattva has reached the furthest limit of practices involving effort. Why is the eighth bhumi called Immovable?

Because the activity of all characteristics and mental applications no longer operates. Why is the ninth bhumi called Excellent Wisdom? Because it rests upon surpassing wisdom and unobstructed eloquence.

Why is the tenth bhumi called Dharma Cloud? Because, taking the common sphere as its object, the knowledge of all dharmas and all dharani-gates and samadhi-gates encompasses everything, like clouds filling the sky; it covers all obstructions and can bring the Dharma-body to perfection.

How are the characteristics of the bhumis known?

They are known through four characteristics. First is the characteristic of having attained confident faith and aspiration: with respect to each and every bhumi, one definitely gives rise to faith and delight. Second is the characteristic of having attained right practice: one attains the ten right practices corresponding to the bhumis. Third is the characteristic of having attained penetration: when one first penetrates suchness, the dharmadhatu, on the first bhumi, one is thereby able to penetrate all the bhumis. Fourth is the characteristic of having attained accomplishment: one’s cultivation has reached the consummation of these ten bhumis.

How is it known how bodhisattvas cultivate the characteristics of the bhumis?

First, on each and every bhumi, bodhisattvas cultivate shamatha and vipashyana. Each is brought to accomplishment through cultivation in five aspects. What are the five?

First, cultivation encompassing all. Second, cultivation free from characteristics. Third, cultivation without effort.

Fourth, cultivation with complete vigor. Fifth, cultivation without ever feeling satisfied. It should be known that these five modes of cultivation are present on all the bhumis.

These five modes of cultivation produce five fruits. What are the five? First, in every instant they can destroy all the bases of the coarse and heavy dharmas.

Second, one attains the bliss of Dharma and can escape all forms of distracted thought. Third, one can everywhere behold the immeasurable, non-discriminative characteristic of the light of wholesome dharmas. Fourth, the discriminative characteristics of dharmas are transformed into the aspect of purity and arise continuously without interruption, bringing the Dharma-body to complete perfection.

Fifth, within the superior grade, they progressively increase and become the assembling cause and condition for the supremely superior grade.

Throughout the ten bhumis, the bodhisattva cultivates the ten paramitas in sequence. On the first six bhumis are the six paramitas already explained. On the last four bhumis are four further paramitas.

The first is the Upaya-kaushalya Paramita. The meritorious roots of virtue produced and nurtured by the six paramitas are all impartially bestowed upon sentient beings and dedicated so that all sentient beings may attain unsurpassed bodhi. The second is the Pranidhana Paramita.

This paramita can give rise to all vows and bring about the conditions for practicing the Six Perfections in future lives. The third is the Bala Paramita. Through the power of discerning reflection and the power of cultivation, it enables the paramitas to possess the strength of counteraction and to arise and develop continuously without interruption.

The fourth is the Jnana Paramita. This paramita can establish the wisdom of the preceding six paramitas and enable bodhisattvas to experience the bliss of Dharma in the Great Dharma Assembly and to bring sentient beings to maturity. It should be known that these latter four paramitas constitute the subsequently attained aspect of non-discriminative wisdom and encompass all the paramitas.

They are not, however, cultivated simultaneously on every bhumi. It should be known that the meanings of this Dharma-gate are extensively revealed in the Sutra of the Paramita Treasury.

How long must the ten bhumis be cultivated before right practice is perfected?

Five classes of practitioners attain perfection over three asamkhyeya kalpas. Alternatively, there may be seven asamkhyeya kalpas or thirty-three asamkhyeya kalpas.

What are the five classes of practitioners?

Practitioners of aspiration complete the first asamkhyeya kalpa. Practitioners of purified intention, practitioners with characteristics, and practitioners without characteristics, from the sixth bhumi through the seventh bhumi, complete the second asamkhyeya kalpa. Thereafter, practitioners of effortlessness, continuing through the tenth bhumi, complete the third asamkhyeya kalpa.

Furthermore, what are the seven asamkhyeya kalpas?

Before the bhumis there are three stages, and in the intermediate period there are four stages. The first three are: first, the Asamkhyeya of Indeterminacy; second, the Asamkhyeya of Certainty; and third, the Asamkhyeya of Receiving the Prediction. The four in the intermediate period are: first, the Asamkhyeya of Relying upon the True Reality; second, the Asamkhyeya of Relying upon Equanimity; third, the Asamkhyeya of Relying upon Quiescence; and fourth, the Asamkhyeya of Relying upon Wisdom.

Furthermore, what are the thirty-three asamkhyeya kalpas?

In the Stage of Skillful Means there are three asamkhyeya kalpas: 1. the Asamkhyeya of the Practice of Faith, 2. the Asamkhyeya of the Practice of Vigor, and 3. the Asamkhyeya of the Practice of Progressing toward the Goal. Within the ten bhumis, each and every bhumi has three asamkhyeya kalpas: Entry, Abiding, and Emergence. After cultivating the ten bhumis throughout these asamkhyeya kalpas, right practice is perfected.

Roots of virtue and the power of vows,

A steadfast mind, vigor, and advancement:

Through three asamkhyeya kalpas,

Right practice is accomplished.

The Distinctive Excellence of the Training in Morality 6

Thus, the distinctions in cultivation within the cause and effect of entry have been explained.

What are the distinctions in the training in morality?

It should be understood as stated in the Chapter on the Bodhisattva Bhumi’s Proper Reception of the Bodhisattva Precepts. In brief, there are four distinctions in the bodhisattva precepts. What are the four? 1. Distinction in categories, 2. Distinction between shared and unshared rules of training, 3. Distinction in vastness, 4. Distinction in profundity.

The distinction in categories is threefold: 1. The precepts of restraint, 2. The precepts encompassing wholesome dharmas, 3.

The precepts encompassing the benefit of sentient beings. Here, it should be understood that the precepts of restraint are based upon the other two kinds of precepts; the precepts encompassing wholesome dharmas arise in reliance upon the Buddha-Dharma; and the precepts encompassing the benefit of sentient beings are based upon bringing sentient beings to maturity. The shared rules of training are the precepts requiring bodhisattvas to abstain from acts that are wrong by nature.

The unshared rules of training are the precepts requiring bodhisattvas to abstain from transgressions of established regulations. Among these precepts, there are cases in which an act is an offense for a shravaka but not for a bodhisattva. There are also cases in which an act is an offense for a bodhisattva but not for a shravaka.

Bodhisattvas employ the three disciplines counteracting misconduct of body, speech, and mind as their precepts. Shravakas employ only the disciplines counteracting misconduct of body and speech as their precepts. Therefore, bodhisattvas may commit offenses on the mental ground, whereas this is not the case for shravakas.

In brief, all actions of body, speech, and mind that can benefit sentient beings and are free from fault are actions that bodhisattvas must study and cultivate. Thus should the distinction between shared and unshared precepts be understood.

The distinction in vastness should be understood as fourfold, for there are four kinds of vastness: 1. Vastness because the rules of training are of many kinds and immeasurable in number, 2. Vastness because they can gather immeasurable merit, 3. Vastness because they encompass everything that brings happiness and benefit to sentient beings, 4. Vastness because they are the foundation for proceeding toward unsurpassed bodhi.

The distinction in profundity is this: through practicing the wisdom of excellent skillful means, a bodhisattva may perform the ten acts, such as killing, yet incur no defilement, impurity, or fault; instead, the bodhisattva generates immeasurable merit and swiftly attains the fruit of unsurpassed bodhi. There are also manifestations through bodily and verbal actions. These should be understood as the profound precepts of a bodhisattva.

By virtue of these precepts, a bodhisattva may sometimes occupy the position of a king, or manifest forms of coercion and affliction in order to establish sentient beings within moral discipline. Or the bodhisattva may manifest deeds from former lives, causing affliction and suffering to others and being afflicted by adversaries, in order to lead them to cherish one another and peacefully engage in beneficial deeds. First, the bodhisattva causes them to give rise to faith; afterward, the bodhisattva brings their wholesome roots to maturity within the noble paths of the three vehicles.

This is called the profound distinction in the bodhisattva precepts.

Through these four distinctions, the distinctions in a bodhisattva’s observance of the precepts should be understood in brief. Moreover, based upon these four distinctions, there are innumerable further distinctions among the bodhisattva precepts, as taught in the Vaipulya Vinaya-ghosha Sutra.

The Excellent Character of the Training in Mind 7

Thus the distinctions in the training based upon morality have been explained.

What are the distinctions in the training based upon mind?

In brief, they are due to six distinctions. What are the six? 1. Distinction in object, 2. Distinction in type, 3. Distinction in counteraction, 4. Distinction in application, 5. Distinction in what is induced, 6. Distinction in function.

The distinction in object is that it arises with the dharmas of the Mahayana as its object.

The distinction in type consists of the various categories of samadhi encompassed by such samadhis as Mahayana Light, King Who Accumulates Merit Samadhi, Bhadrapala Samadhi, and Shurangama Samadhi.

The distinction in counteraction is that wisdom takes all dharmas collectively as its object. It is like using one wedge as a means to extract another wedge. In this way, all the coarse and heavy obstructions are extracted from the foundational consciousness.

The distinction in application is that, after long abiding happily in samadhi during the present life, one can be reborn at will in an excellent realm.

The distinction in what is induced is that it can freely bring forth all kinds of supernormal powers throughout all worlds.

The distinction in function is that it enables one to emit light that pervades everywhere; manifest transformations, departures, and arrivals; make what is far become near; transform the coarse into the subtle and the subtle into the coarse; cause all forms to enter one’s body; enter a multitude as though one were of the same kind; appear or disappear; possess the eight kinds of mastery with which to counteract the supernormal powers of others; cause others to possess sovereign eloquence and mindful joy; or emit light capable of bringing forth all the marks of great supernormal powers. It can guide all difficult right practices because it encompasses the ten right practices that are difficult to cultivate.

What are these ten right practices that are difficult to cultivate? The first is the difficulty of undertaking what is difficult to cultivate, because one personally undertakes the wholesome vow of bodhi. The second is the difficulty of inescapability, because the sufferings of samsara do not cause one to retreat.

The third is the difficulty of not acting contrary, because one counteracts sentient beings devoted to evil. The fourth is the difficulty of what stands directly before one: although others are hostile enemies, one must still perform every deed that benefits them. The fifth is the difficulty of cultivating without defilement, meaning that although the bodhisattva is born in the world, the bodhisattva is not defiled by worldly dharmas.

The sixth is the difficulty of faithful aspiration, meaning that while practicing the profound Mahayana, one can believe in and delight in its vast and profound meaning. The seventh is the difficulty of penetrating realization, because it is difficult to comprehend fully that both persons and dharmas are without self. The eighth is the difficulty of awakening in accordance with the teaching, namely, the ability to discern correctly and in accordance with principle the profound sutras of the Buddhas, the Tathagatas, whose meanings are not definitive.

The ninth is the difficulty of neither abandoning nor being defiled, namely, not abandoning samsara while remaining undefiled by samsara. The tenth is the difficulty of applied cultivation: like the Buddhas, the Tathagatas, who are liberated from all obstructions, abide where no effort is required, and are able to benefit all sentient beings, one applies oneself to cultivation until the very end of samsara.

In the difficulty of awakening in accordance with the teaching, it is said that the Buddhas, the Tathagatas, teach sutras whose meanings are not definitive. What does this mean?

It means that bodhisattvas must contemplate and understand them in accordance with principle. As a sutra says:

How does a bodhisattva expend not a single thing and give nothing to a single person?

It is when a bodhisattva properly practices immeasurable and innumerable acts of generosity, and the practice of generosity arises continuously throughout the worlds of the ten directions.

How does a bodhisattva delight in practicing generosity?

It is when a bodhisattva does not delight in practicing any form of generosity.

How does a bodhisattva practice giving with a faithful mind?

It is when a bodhisattva does not practice faith in the Buddhas, the Tathagatas.

How does a bodhisattva initiate the practice of generosity?

It is when a bodhisattva does not urge oneself onward in the practice of generosity.

How does a bodhisattva always remain joyful and sovereign in generosity?

It is when a bodhisattva has no occasion for giving.

How does a bodhisattva practice great generosity?

It is when a bodhisattva, with regard to generosity, abandons the perception of Sa-la.

How is a bodhisattva pure with regard to generosity?

It is when a bodhisattva is covetous and miserly regarding Utpadi.

How can a bodhisattva abide in generosity?

It is when a bodhisattva does not abide in the final consummation.

How is a bodhisattva sovereign with regard to generosity?

It is when a bodhisattva does not attain sovereignty with regard to generosity.

How is a bodhisattva inexhaustible with regard to giving?

It is when a bodhisattva does not abide in inexhaustibility, as stated in the Sutra on Giving. The same should be understood in accordance with principle regarding morality and the remaining perfections up to prajnaparamita.

Another sutra says:

How does a bodhisattva engage in killing?

It is when a bodhisattva possesses a body and life, and sentient beings sever that continuum.

How does a bodhisattva take what has not been given?

It is when a bodhisattva takes oneself, not others or sentient beings.

How does a bodhisattva engage in sexual misconduct?

It is when a bodhisattva gives rise to a mistaken intention regarding sensory desires and so forth.

How can a bodhisattva speak falsely?

It is when, if a bodhisattva is false, he can say that it is false.

How does a bodhisattva engage in divisive speech?

It is when a bodhisattva constantly abides in ultimate emptiness and quiescence.

How can a bodhisattva abide in Ba-lưu-sư?

It is when a bodhisattva abides on the other shore of what is knowable.

How can a bodhisattva speak words that are incongruous?

It is when a bodhisattva can analyze the dharmas and explain them according to their kinds.

How does a bodhisattva practice A-tì-trì-ha-lâu?

It is when a bodhisattva continually enables himself to attain the unsurpassed samadhis.

How does a bodhisattva give rise to a jealous and harmful mind?

It is when a bodhisattva can destroy the afflictions in the mental grounds of himself and others.

How does a bodhisattva give rise to wrong views?

It is when a bodhisattva correctly examines all places in which erroneous natures operate.

Furthermore, a sutra says:

The Buddha-Dharma is exceedingly profound. In what way is it exceedingly profound?

This treatise itself explains this extensively:

-All Buddha-dharmas have permanence as their nature, because the Dharma-body permanently abides.

-All Buddha-dharmas have cessation as their nature, because all obstructions are completely eliminated.

-All Buddha-dharmas have arising as their nature, because the transformation body perpetually arises.

-All Buddha-dharmas have attainment as their nature, because they can attain and act together with the antidotes to the eighty-four thousand afflictions of sentient beings.

-All Buddha-dharmas have desire as their nature, because sentient beings who have desire cherish and grasp them, causing them to become their own essence.

-All Buddha-dharmas have anger as their nature.

-All Buddha-dharmas have delusion as their nature.

-All Buddha-dharmas have ordinary beings as their nature.

-All Buddha-dharmas have non-attachment as their nature, because they accomplish true suchness and cannot be defiled by any obstruction.

-All Buddha-dharmas cannot be defiled. When the Buddhas appear in the world, no worldly dharma can defile them.

Therefore, the Buddha-Dharma is said to be exceedingly profound. For the sake of cultivating the paramitas, bringing sentient beings to maturity, purifying Buddha-lands, and initiating and encompassing all Buddha-dharmas, bodhisattvas should understand the distinctions among the functions of samadhi.

8. The Distinguished Character of the Training in Wisdom

Thus, the distinctions in the training in concentration have been explained.

How should the distinctions in the training in wisdom be understood?

They should be understood through the intrinsic nature of nonconceptual wisdom, its basis, characteristics, objective domain, dependent arising, resolution of difficulties, sustaining power, companions, fruition, homogeneous result, deliverance, culmination, wholesome practice, preparatory practice, the qualities of nonconceptual wisdom, subsequent wisdom, the nondistinction of preparatory practice, subsequent nonconceptual wisdom, analogies, majestic power, effortless activity, deeds, and profound meaning. Thus should the distinctions in the training in wisdom be understood.

On the basis of the distinctions in the training in wisdom, the distinctions of nonconceptual wisdom should be understood. The intrinsic nature of nonconceptual wisdom should be understood as free from five kinds of characteristics. The five characteristics are: 1. freedom from non-mental activity; 2. freedom from the state beyond initial and sustained thought; 3. freedom from the quiescence of the concentration of the cessation of perception and feeling; 4. freedom from the intrinsic nature of form; and 5. freedom, with respect to ultimate meaning, from any other conceptualization.

These are the five characteristics excluded from this wisdom. One should understand this to be nonconceptual wisdom. What has been stated here is the nature of nonconceptual wisdom.

Therefore, the following verses are given:

The intrinsic nature of bodhisattvas

Is free from five kinds of characteristics.

The nature of nonconceptual wisdom

Is true suchness without conceptualization.

The basis of bodhisattvas

Is neither mind nor non-mind.

It is nonconceptual wisdom,

Not belonging to the class of deliberation.

The causes and conditions of bodhisattvas

Are the permeations of speech and hearing.

They are nonconceptual wisdom,

Correct contemplation in accordance with reason.

The objective domain of bodhisattvas

Is the ineffable nature of dharmas.

It is nonconceptual wisdom,

True suchness and the twofold selflessness.

The characteristic of bodhisattvas,

Within the domain of true suchness,

Is nonconceptual wisdom,

Without characteristics or distinctions.

The meaning corresponding to intrinsic nature

Is not other than what is conceptualized.

Words joined together, one with another,

Produce the corresponding meaning.

Wisdom apart from verbal expression

Does not arise toward the knowable.

It is not as verbal expression;

All things are beyond words.

The sustaining power of bodhisattvas

Is nonconceptual wisdom.

The subsequent practice of this wisdom

Brings ultimate fulfillment to maturity.

The companions of bodhisattvas

Are said to be the two paths.

They are the nonconceptual wisdom

Of the five paramitas.

The fruition of bodhisattvas

Is the fulfillment of the two Buddha-bodies.

It is nonconceptual wisdom,

Reached through preparatory practice.

The homogeneous result of bodhisattvas

Arises in their subsequent lives.

It is nonconceptual wisdom,

Increasing gradually.

The deliverance of bodhisattvas

Is attained through becoming correspondingly accomplished.

It is nonconceptual wisdom,

Which should be understood throughout the ten bhumis.

The culmination of bodhisattvas

Comes from attaining the purification of the three bodies.

It is nonconceptual wisdom,

Attaining supreme mastery.

Like space, which is undefiled,

This nonconceptual wisdom

Transforms all kinds of grave evil karma

Through faith and devotion.

Like space, which is pure,

This nonconceptual wisdom

Liberates one from every obstruction

Through attainment and accomplishment.

Like space, which is undefiled,

Such is nonconceptual wisdom.

When it appears in the world,

Worldly dharmas cannot defile it.

Like a mute person wishing to know,

Like a mute person who knows,

And like a person who is not mute knowing—

The three wisdoms are analogous to these.

Like a fool wishing to know,

Like a fool who knows,

And like a person who is not foolish knowing—

The three wisdoms are analogous to these.

Like the five consciousnesses wishing to know,

Like the five consciousnesses coming to know,

And like mental consciousness coming to know—

The three wisdoms are analogous to these.

Like one who does not yet know, wishing to know,

Like one who knows while reading,

And like one who comprehends the meaning—

The three wisdoms are analogous to these.

Like a person when his eyes are closed,

So too is nonconceptual wisdom;

Like a person when his eyes are open,

So too is subsequent wisdom.

Space is without conceptualization,

And is not defiled or obstructed by anything else;

As forms appear within space,

So too does subsequent wisdom.

Like a mani jewel or a celestial drum,

It accomplishes its own functions without thought.

Thus, without conceptualization,

The various deeds of the Buddhas are accomplished.

It is not this, yet it is this;

It is not wisdom, yet it is wisdom.

Since it does not differ from its object,

Wisdom is nonconceptual.

The Buddha taught that all dharmas

Are intrinsically without conceptualization.

What is conceptualized is nonexistent;

Nonconceptualization also is nonexistent.

Here there are three kinds of nonconceptuality: 1. the nonconceptuality of preparatory practice; 2. nonconceptual wisdom; and 3. the nonconceptuality of subsequent wisdom.

The nonconceptuality of preparatory practice has three kinds, distinguished according to whether it arises from causes and conditions, the power of penetrating guidance, or the power of repeated cultivation.

Nonconceptual wisdom also has three kinds: contentment, freedom from error, and freedom from conceptual proliferation. These are the distinctions of nonconceptuality. Subsequent nonconceptual wisdom has five kinds: penetration, recollection and retention, establishment, intermixture, and the manifestation of distinctions at will in order to establish nonconceptual wisdom. Furthermore, verses say:

Hungry ghosts, animals, humans,

And devas, each as appropriate,

Through differing minds perceive one object

As their respective objective domains.

Past and future

Are like two images in a dream.

Wisdom takes a nonexistent object as its condition;

This does not turn into an objective domain.

If sensory objects became objective domains,

There would be no nonconceptual wisdom.

Thus, there would be no fruit of Buddhahood,

But such a thing is impossible.

Bodhisattvas attain mastery

Through exercising the power of their vows.

Whatever they wish occurs as they desire;

So too is it for those who have attained concentration.

Those who have perfected discernment,

And wise persons who have attained concentration,

When contemplating the dharmas,

See their meanings manifest before them.

When cultivating nonconceptuality,

All meanings cease to appear.

One should know that no sensory objects exist;

Therefore, consciousness also does not exist.

This nonconceptual wisdom is precisely the prajnaparamita. The names differ, but their meaning is the same. As the sutra says: If a bodhisattva abides in the prajnaparamita, through practice in non-abiding he can cultivate all the other paramitas to perfection.

How can practice in non-abiding perfect all the other paramitas?

That is, separation from five positions: 1. Separation from the non-Buddhist position of attachment to a self; 2. Separation from the discriminations of bodhisattvas who have not yet seen reality; 3. Separation from the dual opposition between samsara and nirvana; 4. Separation from the notion that merely eliminating the afflictive hindrances is sufficient; 5. Separation from abiding in nirvana without remainder and failing to attend to the welfare of sentient beings.

How does the wisdom of the shravakas differ from the wisdom of the bodhisattvas?

One should know that the distinction lies in not discriminating among the skandhas and the various Dharma gateways; in the distinction of its being not merely partial, because it thoroughly penetrates the suchness of the two kinds of emptiness and enters the unified characteristic of the knowable; in relying upon all activities that benefit sentient beings; in the distinction of non-abiding, because it abides in the nirvana of no fixed abode; in the enduring distinction regarding nirvana without remainder, because it does not fall into final annihilation; and in the distinction of unsurpassed meaning, because there is truly no other vehicle superior to this Mahayana. A verse here says:

Through wisdom, five distinctions;

Relying on great compassion, merit is cultivated.

Worldly and supramundane wealth and bliss—

To say that these are distant is incorrect.

If bodhisattvas truly exist in this world, this too can be known. If bodhisattvas rely upon the trainings in morality, concentration, and wisdom and accumulate merit, they should possess ten kinds of mastery and be capable of attaining extraordinary excellence in all activities benefiting others.

Why, then, are sentient beings seen to encounter grave suffering in the world?

Because bodhisattvas see that those sentient beings have created karma capable of bringing painful retribution and obstructing the supreme fruit of happiness. Because bodhisattvas see that, if they were to provide them with conditions of comfort and happiness, this would obstruct the arising of wholesome dharmas. Because bodhisattvas see that when they are not at ease, they may manifest disenchantment with samsara. Because bodhisattvas see that, if they were to bestow happiness upon them, it would become a cause for harming innumerable other sentient beings.

Therefore, it is not that bodhisattvas lack the power to do so. Such sentient beings are also manifestly present in the world. A verse here says:

Seeing karma obstructing the wholesome,

They bring forth disenchantment.

Fearing harm to those sentient beings,

The bodhisattvas do not bestow it.

The Supreme Characteristic of the Fruit of Training: Quiescent Cessation, 9

Thus, the distinction of the training in wisdom has been explained.

What is the distinction of quiescent cessation? The bodhisattvas’ cessation of the afflictions is precisely nirvana with no fixed abode. What is its characteristic?

Its characteristic is abandoning the afflictions without abandoning samsara, and transforming the basis with respect to two foundations. Here, samsara is the other-dependent nature, having as its essence the impure aspect. Nirvana is the other-dependent nature, having as its essence the pure aspect.

The original basis is the other-dependent nature, comprising both the pure and impure aspects. Transformation of the basis is the other-dependent nature at the time when the antidote arises. With respect to the impure aspect, its original nature is continually transformed; with respect to the pure aspect, its original nature is continually established.

Briefly stated, this transformation of the basis is of six kinds. The first is transformation of the basis through strengthening power and diminishing capacity. That is, through the power of faith, resolute aspiration, learning, and perfuming, together with a sense of shame and moral dread, the afflictions are diminished, so that their active manifestation becomes weak or they never manifest again.

The second is transformation of the basis through thorough penetration. This refers to bodhisattvas who have entered the bhumis: through the power by which the true and the false become manifest, the transformation proceeds from the first bhumi through the sixth bhumi.

The third is transformation of the basis through cultivation. This means that for those who have not yet become free of hindrances, all characteristics fail to manifest and reality becomes manifest. Relying upon this manifestation, the transformation proceeds from the seventh bhumi through the tenth bhumi.

The fourth is transformation of the basis through the perfection of the fruit. This means that for those who have become free of hindrances, all characteristics do not manifest, while pure reality manifests, and mastery over all characteristics is attained.

The fifth is inferior transformation. This means that because shravakas thoroughly penetrate the selflessness of persons, they single-mindedly turn away from samsara and abandon it forever.

The sixth is vast transformation. This means that bodhisattvas thoroughly penetrate the selflessness of dharmas and contemplate the merit of quiescence; therefore, they abandon yet do not abandon.

What fault is there if bodhisattvas transform their state into an inferior one?

The fault is that they do not attend to the welfare of sentient beings, become separated from the bodhisattva Dharma, and attain only the liberation of those belonging to the inferior vehicles.

What merit do bodhisattvas possess if their transformation is the vast transformation of the basis?

Within the dharmas of samsara, because they rely upon their own transformation of the basis, they attain mastery. Throughout all the destinies of samsara, they can manifest every kind of bodily form. Amid worldly wealth and pleasures and within the three vehicles, through supreme skillful means of instruction and transformation, they can establish sentient beings in the true teaching. Such is the merit of the vast transformation of the basis. A verse here says:

For ordinary beings, reality is concealed,

While falsity is revealed.

Bodhisattvas proceed single-mindedly,

Abandoning the false and revealing reality.

Non-manifestation and manifestation,

Falsity and reality:

These are the bodhisattvas’ transformation of the basis,

Through which liberation is attained at will.

Regarding samsara and nirvana,

If wisdom arises,

Samsara itself is nirvana;

Of the two, neither is here nor there.

Therefore, with regard to samsara,

They neither abandon nor fail to abandon it.

With regard to nirvana, it is likewise:

They neither attain nor fail to attain it.

The Supreme Characteristic of the Distinction of Wisdom, 10

Thus, the distinction of quiescent cessation has been explained.

How should the distinction of wisdom be known?

Because the Buddha has three bodies, the distinction of wisdom should be known. The three bodies are the svabhavikakaya, the sambhogakaya, and the nirmanakaya.

The svabhavikakaya is the Dharma-body of the Tathagatas. It is the basis of mastery over all dharmas.

The sambhogakaya consists of the realms and lands of the Buddhas, manifested as the basis of awakened beings. This sambhogakaya takes the Dharma-body as its basis; it is the pure land of the Buddhas and the cause for experiencing and enjoying the bliss of the Mahayana Dharma.

The nirmanakaya takes the Dharma-body as its basis and manifests the deeds of descending from Tushita Heaven to take birth, undertaking study, experiencing sense pleasures, going forth from the household life, practicing austerities among non-Buddhists, attaining unsurpassed bodhi, turning the wheel of Dharma, and entering great nirvana.

What are the characteristics of the Dharma-body of the Buddhas, the Tathagatas?

Briefly stated, there are five. Here an uddana verse says:

Characteristics, attainment, and mastery,

Basis and sustaining support,

Distinctions and profoundly deep virtues,

The Buddha’s body, mindfulness, and karma are made clear.

The five characteristics are as follows. First, the Dharma-body has transformation of the basis as its characteristic. That is, once all hindrances and the impure aspect of the other-dependent nature have ceased, there is liberation from all hindrances and mastery over all dharmas. Its characteristic is the transformation of the basis of the pure aspect of the other-dependent nature.

Second, it has the pure dharmas as its characteristic. That is, through the perfection of the six paramitas, the Dharma-body is characterized by ten kinds of mastery. What are the ten? 1.

Mastery over lifespan; 2. Mastery over mind; 3. Mastery over possessions—these three are accomplished through the perfection of the paramita of generosity; 4.

Mastery over karma; 5. Mastery over birth—these two are accomplished through the perfection of the paramita of morality; 6. Mastery over inclinations and pleasures—this is accomplished through the perfection of the paramita of patience; 7.

Mastery over vows—this is accomplished through the perfection of the paramita of diligence; 8. Mastery over supernormal knowledge—this is included among the five supernormal powers and is accomplished through the perfection of the paramita of concentration; 9. Mastery over wisdom; 10.

Mastery over the Dharma—these two are accomplished through the perfection of the prajnaparamita.

Third, it has nonduality as its characteristic. Because it is without the dual characteristics of existence and nonexistence, all dharmas are nonexistent; yet its characteristic is not emptiness. Furthermore, it has the nonduality of the conditioned and the unconditioned as its characteristic: because it is not produced by the conjunction of afflictions and karma, and because, through the attainment of mastery, it can manifest characteristics. Furthermore, it has the nonduality of unity and difference as its characteristic: because the basis of all Buddhas, the Tathagatas, is not different, yet it can be realized through innumerable bases. A verse here says:

Because attachment to self no longer remains,

Within, there is no other basis.

As previously, many bases are demonstrated,

Provisionally said not to be one.

Their natures and activities differ, yet are not empty;

Perfect and without beginning.

Because they are neither one nor different,

Nor many, they rely upon suchness.

Fourth, permanence is its characteristic. This is because suchness is pure, because former vows exert an exceedingly powerful influence, and because what rightly must be done has not yet been brought to completion.

Fifth, inconceivability is its characteristic. Because pure suchness can be known only by wisdom’s direct realization, it has no analogy and is not an object of conceptual investigation.

Furthermore, how is this Dharma-body attained?

It is attained from the first contact, by taking as its object the composite characteristics of the Mahayana as conditions. Nonconceptual wisdom and the subsequently attained wisdom following nonconceptual wisdom cultivate the five characteristics to maturity. Throughout all the grounds, the provisions are skillfully accumulated, enabling the destruction of subtle and difficult-to-destroy obstructions. There is the vajra-like samadhi; immediately after this samadhi, all obstructions are extinguished and abandoned. At that time, attainment is realized through the transformation of the basis.

How many kinds of mastery are mastered within this Dharma-body?

In brief, five kinds of mastery are mastered within it:

The first mastery concerns the Pure Land, the manifestation of one’s own body, its major and minor marks, boundless voice, and the mark of the invisible crown, through transformation of the basis of the form skandha.

The second mastery is abiding in immeasurable great bliss without loss, through transformation of the basis of the feeling skandha.

The third mastery is the correct exposition of all names, phrases, and bodies of text, through transformation of the basis of the perception skandha’s differentiated apprehension of characteristics.

The fourth mastery consists of transformation and alteration, drawing together great assemblies, and gathering the factors of purity, through transformation of the basis of the formations skandha.

The fifth mastery is the clear manifestation of the wisdom of equality, the wisdom of wondrous observation, and the wisdom of accomplished action, through transformation of the basis of the consciousness skandha.

Upon how many dharmas does this Dharma-body depend?

In brief, there are only three. These are the bases of the abiding places of all Buddha-Tathagatas. A verse on this says:

The five kinds of joy of all Buddha-Tathagatas

All arise from equally realizing the nature of the Dharma-realm.

The Two Vehicles lack them because they have not realized it;

Those who wish to attain them must realize the Buddha-realm.

Because they can perform immeasurable Buddha-works,

And because they wish to accomplish the sublime savor of Dharma,

They attain the supreme and never lose it;

The Buddhas constantly behold the four inexhaustible qualities.

The various enjoyment bodies serve as the basis for bringing the wholesome roots of bodhisattvas to maturity. The various transformation bodies serve as the basis for bringing the many wholesome roots of shravakas and pratyekabuddhas to maturity.

How many kinds of Buddha-dharma are included within this Dharma-body?

In brief, there are six kinds:

First is the purified Dharma, through transformation of the basis of the alaya-consciousness and through realization of the Dharma-body.

Second is fruition, through transformation of the basis of the material faculties and through attainment of the supreme wisdom of fruition.

Third is the mode of abiding, through transformation of the basis of experiencing and engaging with desirable sense objects, and through abiding in immeasurable wisdom.

Fourth is mastery, through transformation of the basis of all karma and the equal gathering of mastery, and through the unobstructed mastery of the wisdom of the six superknowledges throughout all worlds of the ten directions.

Fifth is speech, through transformation of the basis of all language concerning what is seen, heard, perceived, and known, and through the mastery of wisdom that can speak correctly so as to satisfy the minds of all sentient beings.

Sixth is deliverance, through transformation of the basis of the intention to rescue all from calamities and faults, and through the mastery of wisdom that rescues all sentient beings from calamities and faults.

Thus, these six dharmas are included within the Dharma-body of all Buddha-Tathagatas.

Can the Dharma-bodies of the Buddhas be said to be differentiated or undifferentiated?

Because their basis, aspiration, function, and activity do not differ, they should be understood as undifferentiated. Yet because, in terms of individual instances, there are immeasurably many perfectly awakened ones, they should be understood as differentiated.

As with the Dharma-body, so it is with the enjoyment body: because their basis and activity do not differ, they should be understood as undifferentiated. They are not undifferentiated merely because their bases are undifferentiated, for there are immeasurably many transformations of the basis. The responsive transformation bodies should be understood in the same way as the enjoyment bodies.

With how many virtues is this Dharma-body associated?

It is associated with the four immeasurables in their utmost purity; the eight liberations; the eight masteries; the eight totalities; the samadhi of noncontention; aspiration; wisdom; the four unobstructed understandings; the six superknowledges; the thirty-two marks of a great being; the eighty minor marks; the four kinds of purity in all aspects; the ten powers; the four fearlessnesses; the four kinds of perfect confidence requiring no safeguarding; the three foundations of mindfulness; the eradication of habitual tendencies; the Dharma of never forgetting; great compassion; the eighteen exclusive qualities; and dharmas associated with wisdom supreme in every aspect, and so forth. A verse on this says:

With great compassion for sentient beings,

Free from every fetter of intention,

Yet whose mind never abandons sentient beings—

Homage to the One whose intent is their welfare.

Liberated from every obstruction,

Subduing those of worldly wisdom,

Whose wisdom pervades and fills all—

Homage to the One whose mind is liberated.

Without omitting a single sentient being,

He completely eliminates their delusive obstructions.

When harm or defilement exists,

Homage to the One of constant compassion.

Without exertion and without attachment,

Unobstructed and ever serene,

When sentient beings have difficult questions,

Homage to the One who explains them.

The basis and that which depends upon it,

Language and wisdom—

He expounds them without obstruction;

Homage to the guiding teacher.

In accordance with languages and sounds,

He knows their course and their release.

He directly knows all sentient beings;

Homage to the One who teaches and transforms them.

All sentient beings honor

And faithfully revere the Supreme Person.

Because seeing him can engender faith,

Homage to the One whose mind is pure.

Receiving, retaining, and relinquishing,

Transformation and alteration—

He has attained mastery of samadhi and wisdom;

Homage to the Blessed One.

Skillful means, refuge, and purity

Amid the obstructions of sentient beings;

The Mahayana Dharma brings liberation—

Homage to the Destroyer of Mara.

Wisdom of cessation and liberation

Clearly reveals the nature of obstructions.

Both self and others obtain benefit;

Homage to the Destroyer of falsehood.

Without restriction and without fault,

Undefiled and nonabiding,

Unmoved with regard to all dharmas—

Homage to the One free from conceptual proliferation.

He expounds the teaching and disciplines beings,

Far removed from the two delusive obstructions.

Neither clinging nor forgetting,

Homage to the One who gathers and transforms beings.

For the work of benefiting others,

The Blessed One does not await the proper time.

His deeds are never fruitless;

Homage to the One free from delusion.

In every movement,

His wisdom is wholly complete,

Pervading all three times;

Homage to the One who embodies reality.

Throughout the six periods of day and night, he observes

The sentient beings within all realms.

His mind accords with great compassion;

Homage to the One who brings benefit and bliss.

Through cultivation and realization,

Through wisdom and activity,

He surpasses the entire Two Vehicles;

Homage to the Supreme One.

The three bodies are supremely honored,

Perfectly endowed with the marks of unsurpassed awakening.

Whatever doubts there may be concerning all dharmas,

Homage to the One able to dispel them.

Unbound and without fault,

Neither coarse nor defiled, and nonabiding,

Unmoved with regard to all dharmas—

Homage to the One free from conceptual proliferation.

The Dharma-bodies of the Buddhas are not only perpetually associated with these virtues but are also associated with other virtues, such as intrinsic nature, cause and effect, karma, and active conduct. Therefore, it should be understood that the Dharma-bodies of the Buddhas possess unsurpassed virtues. A verse on this says:

The Buddha accomplishes suchness,

Cultivating beyond all the grounds.

He reaches the peerless state

And liberates all sentient beings.

His virtues are inexhaustible,

And he appears in accord with the world.

His presence is readily manifest in the three spheres;

Among gods and humans, none is his equal.

Furthermore, the Tathagata’s Dharma-body is most profound, exceedingly profound. How can this profundity be perceived? A verse on this says:

The Buddha is unborn, yet is born;

Because he does not abide, yet he abides.

His deeds require no exertion;

As for nourishment: the fourth Dharma.

Not different, yet immeasurably different;

Countless, yet also one.

His karma is most certain, yet not fixed;

The unsurpassed accords with the three bodies.

Not a single dharma can be understood,

Yet there is no dharma he does not understand.

In every single thought-moment, immeasurable things

Are manifested as existent and nonexistent.

Without desire, yet not apart from desire,

Relying upon desire, he attains liberation.

Knowing desire to be without desire,

He enters desire in accordance with Dharma.

The Buddhas transcend the five skandhas,

Yet abide within the five skandhas.

The skandhas are neither one nor different;

Without relinquishing the skandhas, there is nirvana.

The characteristics and activities of the Buddhas are harmonious,

Like water in the great ocean.

What I ought to have done,

I then think of nothing else.

When the World-Honored One does not appear,

It is like a broken vessel holding no moon.

Pervading throughout the world,

The Dharma shines like the sun.

He may manifest perfect enlightenment,

Or be like the fire of nirvana.

These two dharmas truly do not exist,

For all Buddhas eternally abide.

Regarding evil deeds,

Among humankind and in the evil destinies,

And regarding practices contrary to the holy life,

The Tathagata abides in the supreme self-nature.

The Buddha acts everywhere,

Yet acts nowhere.

He manifests all classes of beings,

Yet is not an object of the six faculties.

All afflictions have been extinguished,

As though destroyed by poisonous spells.

From affliction through the end of affliction,

The Buddha realizes omniscience.

Transforming afflictions into factors of awakening,

Samsara itself is nirvana.

Having attained great skillful means,

The Buddha is therefore inconceivable.

From this meaning, one should understand that there are twelve profound matters: the profundity of birth, of non-abiding, of abiding in action, of establishing the number of actions, of perfect enlightenment, of freedom from desire, of the cessation of the skandhas, of maturation, of manifestation, of the manifestation of bodhi and parinirvana, of abiding, of manifesting the self-nature, of extinguishing afflictions, and of inconceivability.

The bodhisattvas take the Dharma body as their object and recollect the Buddha. How many characteristics does this recollection have?

Briefly stated, when bodhisattvas rely upon the Dharma body and cultivate recollection of the Buddha, there are seven characteristics. What are the seven? First, one should cultivate in this way because all Buddhas possess complete mastery over all dharmas. The Buddhas possess the six boundless and unobstructed superknowledges throughout all worlds. Therefore, a verse here says:

When the causes of obstruction are not exhausted,

Throughout all realms of sentient beings,

While abiding in the two kinds of samadhi,

The Buddhas would not possess mastery.

Second, the Tathagata’s body eternally abides because suchness is uninterruptedly liberated from all defilements.

Third, the Tathagata is utterly free from faults because he has forever departed from all afflictive obstructions and cognitive obstructions.

Fourth, the Tathagata’s activity is effortless because, without ever initiating deliberate effort, his activity is never abandoned.

Fifth, the Tathagata abides in a state of supreme abundance and bliss because all Buddha-fields are supremely pure and wondrous.

Sixth, the Tathagata is utterly unattached and undefiled. Although appearing in the world, he is not defiled by any worldly dharma, just as dust cannot defile empty space.

Seventh, the Tathagata performs great deeds in the world. By manifesting the attainment of unsurpassed bodhi and great parinirvana, he brings immature sentient beings to maturity and causes mature sentient beings to attain liberation. A verse here says:

In accordance with the Tathagata’s mind,

His perfect virtues are never lost.

Always acting without effort,

He delights the world with the great Dharma.

Pervading everywhere without obstruction,

He equally benefits multitudes.

All the qualities of every Buddha—

The wise recollect them in this way.

Furthermore, what is the pure characteristic of the Pure Lands of the Buddha Tathagatas?

As stated in the Avatamsaka Sutra concerning the dependent arising of the bodhisattva treasury: The Buddha, the World-Honored One, dwells in a palace adorned with the seven precious substances, resplendent and radiant everywhere, emitting great light that illuminates immeasurable worlds. Immeasurable realms are wondrously adorned, each establishing vast regions whose boundaries cannot be measured. Transcending the three realms, they are formed from supramundane wholesome dharmas and characterized by the ultimately pure and sovereign creative power of consciousness-only.

This is the place established by the Tathagata as a blissful dwelling for bodhisattvas. It is a place where immeasurable nagas, devas, yakshas, asuras, garudas, kimnaras, mahoragas, humans, nonhumans, and others practice with joy and delight in the flavor of the great Dharma. It is a place whose wondrous functions benefit all sentient beings; a place far removed from all afflictions and calamities; a place entirely free from the ravages of all maras; a place whose adornments surpass all others; a place adorned as the support of the Tathagata; a place that takes great mindfulness, great wisdom, and great practice as the means of transcendence; a place that takes great shamatha and vipashyana as the vehicle of the teaching;

a place entered through the gateways of great emptiness, signlessness, wishlessness, and liberation; a place adorned by an accumulation of immeasurable merit; a place supported by the great king of lotuses; and a place where the Tathagata dwells within a great jeweled pavilion.

This describes the perfectly pure colors, characteristics, shapes, and forms of this Pure Land. Cause and effect, principal and assistant, retinue, sustaining activity, benefit, fearlessness, dwelling place, path, vehicle, gateway, support, and perfect purity—all the foregoing passages thus reveal its perfect purity.

Furthermore, the enjoyment of such a pure Pure Land is completely pure, completely blissful, completely free from error, and completely sovereign.

Furthermore, the Dharma-realm of all Buddhas continually performs five activities:

First is the activity of rescuing beings from calamities, for merely by appearing, the Buddhas can eliminate such calamities as blindness, deafness, insanity, and so forth.

Second is the activity of rescuing beings from evil destinies. That is, they rescue beings from perilous places and lead them to wholesome states.

Third is the activity of rescuing beings from unskillful practices. These are the erroneous practices of non-Buddhist paths; the Buddhas subdue their followers and lead them back to the Buddha’s true teaching.

Fourth is the activity of rescuing beings from views concerning a self. That is, they provide the skillful means by which beings clearly see the Noble Path that transcends the three realms.

Fifth is the activity of rescuing beings by means of the vehicle of the teaching. That is, when bodhisattvas are inclined toward another vehicle, or shravakas have not yet determined their spiritual capacity, the Buddhas establish them upon the path of Mahayana practice.

One should understand that all Buddha Tathagatas perform these five activities equally. A verse here says:

Because circumstances, intentions, and practices

Differ in the world, activities also differ.

Yet these five activities do not differ among the Buddhas;

Therefore, the world calls them one common activity.

If so, shravakas and pratyekabuddhas do not possess these virtuous characteristics corresponding to the Dharma body of the Buddhas. For what reason, then, do the Buddhas teach the One Vehicle?

The intention is to say that they all proceed toward the One Vehicle, which is identical with the Buddha Vehicle. A verse here says:

Shravakas whose dispositions are not yet determined,

And other bodhisattvas,

Are guided into the Mahayana;

For those of determined disposition, the One Vehicle is taught.

The selflessness of dharmas and liberation

Are equal, though their natures are not the same.

Attaining the two intentions of nirvana,

Ultimately, the One Vehicle is taught.

If the Buddhas of the three times share a single Dharma body, why are their numbers not the same? A verse here says:

Within a single world there are not two Buddhas

At the same time, yet for that reason their number cannot be measured.

That they attain Buddhahood successively is unreasonable;

Therefore, many Buddhas exist simultaneously.

How is it that the Dharma body of the Buddhas is neither entirely ultimate nirvana nor not entirely ultimate nirvana? A verse here says:

Because they have departed from all obstructions,

Yet their work remains unfinished,

The Buddhas possess ultimate nirvana;

In the other respect, it is not ultimate.

Why is the enjoyment body not itself the self-nature body?

There are six reasons: 1. Because a physical body and a body engaged in activity are seen. 2. Because it manifests in immeasurable, distinct great assemblies. 3. Because it manifests according to how those beings wish to see it, since their individual natures are not the same. 4. Because its nature changes, it is seen differently. 5. In the great assemblies, bodhisattvas, shravakas, devas, and others, possessing many different characteristics, gather together; therefore, it manifests different characteristics. 6. Because it is unreasonable that the alaya consciousness and the arisen consciousnesses should perceive the transformation of the basis, it is likewise unreasonable that the enjoyment body should become the self-nature body.

Why is the transformation body not the self-nature body?

For eight reasons:

1. Since long ago, the bodhisattvas have attained non-retrogressive samadhi; therefore, it is unreasonable that they should be born in Tusita Heaven and then be born in the human realm.
2. Since long ago, the bodhisattvas have always remembered their former lives; therefore, it is unreasonable that bodhisattvas should not know literature, calculation, arts, crafts, and so forth, or how to engage with and enjoy the objects of sensual desire.
3. Since long ago, the bodhisattvas have distinguished and understood heterodox and orthodox teachings; therefore, it is unreasonable that they should still go and study under non-Buddhist teachers.
4. Since long ago, the bodhisattvas have thoroughly comprehended the true principle of the noble paths of the three vehicles; therefore, it is unreasonable that they should seek the path through ascetic practices.
5. It is unreasonable that the bodhisattvas should abandon five hundred kotis of Jambudvipas and attain unsurpassed bodhi and turn the Dharma wheel in only one place.
6. If, apart from the skillful means of manifesting unsurpassed bodhi, they merely employ transformation bodies to perform Buddha-work in other regions, then they should attain perfect awakening in Tusita Heaven.
7. If this is not so, why does the Buddha not appear equally in all Jambudvipas? If he does not appear in other regions, there is neither an Agama nor any reasoning that can establish this meaning.
8. Nor is it contradictory for two Tathagatas to appear together in a single world, for if transformation bodies are accepted, they would become many. Since the four continents constitute one world, it is unreasonable that within one world there should be either one wheel-turning king or another ruler arising at the same time. The same is true of the Buddhas. Here a verse says:

The Buddhas’ subtle transformation bodies

Enter many wombs in equal manner.

To manifest all the marks of awakening,

They appear within the world.

For six reasons, the Blessed Ones do not remain forever in transformation bodies:

1. Because their principal task has reached completion, for they have liberated and matured sentient beings.
2. If those who have attained liberation seek parinirvana, it is in order to cause them to abandon the notion of seeking parinirvana and instead aspire to attain the eternally abiding Buddha-body.
3. It is to eliminate their contemptuous pride toward the Buddha and enable them to comprehend the profound Dharma of true suchness and the true teaching of the Dharma.
4. It is to cause sentient beings to arouse a longing to behold the Buddha-body continually without ever becoming weary.
5. It is to cause them to arouse the utmost diligence within themselves, because they know that the true teaching cannot be obtained.
6. It is to enable them quickly to attain the stage of maturity, turning toward themselves with the utmost diligence and never laying down their burden. Here a verse says:

Because the principal task is complete,

To eliminate delight in nirvana,

To prevent contemptuous pride toward the Buddha,

To arouse a heart of longing,

To inspire diligence within themselves,

And to bring about swift maturity,

The Buddhas’ transformation bodies

Do not ultimately abide forever.

It is unreasonable to say that, having made vows and cultivated practices in quest of unsurpassed bodhi in order to liberate all sentient beings, they ultimately enter nirvana, for this would make their original vows and cultivation mutually contradictory and fruitless.

Furthermore, the enjoyment body and the transformation body are impermanent; how, then, do the Buddhas take eternal abiding as the nature of the Dharma body?

Because the responsive body and the transformation body always depend upon the Dharma body; because the responsive body is never relinquished; and because the transformation body continually manifests—just as bliss is continually experienced and food is continually consumed. One should understand the eternal abiding of these two bodies in this way. If the Dharma body has been without differentiation and without number since beginningless time, then no effort should be required to attain the Dharma body. Here a verse says:

The Buddhas attain manifold, immeasurable realization

Because of sentient beings. If diligence is abandoned,

They will never establish the cause of realization;

To eliminate the true cause is unreasonable.

The explanation of the work entitled Summary of the Great Vehicle, contained in the Abhidharma Sutra of the Great Vehicle canon, is now complete./.

Summary of the Great Vehicle Treatise, Final Fascicle

(End)