成實論

SECTION ON THE ORIGIN

In the Collection of Aggregates, preceding Treatise Chapter I: The Complete Qualities of the Buddha-Jewel

First I pay homage to the Worthy One,

The Self-Awakened One of Right Wisdom,

The Omniscient One, worthy of offerings,

The Great Teacher who benefits the world.

I also honor the truly pure Dharma,

And the assembly of the Buddha’s disciples.

Now I wish to explain the Buddha’s words,

For the benefit of people in the world.

A treatise must accord with the sutras,

And not contradict the true characteristics of dharmas.

It must also enter wholesome quiescence;

Such is a treatise of Right Wisdom.

Just as the sun and moon

Are by nature ever bright,

Yet clouds, dust, mists, and other things

Obscure the sky so they do not appear,

So erroneous treatises obscure the true scriptures,

And the scriptures’ meaning fails to shine.

Because the scriptures’ meaning does not shine,

The gateway of wrong knowledge opens;

One incurs blame and an evil reputation,

While the mind, remorseful, grows weary…

All afflictive thoughts that disturb the mind

Arise entirely from wrong knowledge.

Whoever wishes to eradicate

Wrongdoing and affliction

Must seek to study the true treatises

And should draw near to those of profound wisdom.

Drawing near to those of profound wisdom

Is the root of true treatises,

For through this true treatise

All wholesome merits may arise.

Though a person may possess keen intelligence

And recite hundreds of thousands of erroneous treatises,

They will gain nothing before the assembly.

If one desires a reputation for eloquence,

One should understand the Buddha-Dharma above all,

And one’s speech will bear the fruit of happiness.

Wishing the true Dharma to long endure,

Not seeking fame or praise,

I have extensively studied various doctrines

And fully understood the intentions of the wise.

I wish to compose this Treatise on Reality,

Whose truth only the Omniscient One fully knows.

The Buddha permitted the bhiksus

To hold many differing doctrines.

Therefore, I wish now to expound

In a true treatise

The real meaning contained in the Tripitaka:

Question: I now wish to understand the Treatise on the Establishment of Reality that you intend to expound. Earlier, you said, “First I pay homage to the Worthy One.” Does this refer to the Buddha? Why is he called Buddha, and what merits did he accomplish that make him worthy of homage?

Answer: The Buddha is called one who awakened spontaneously, who, through Knowledge of All Modes, knows all the distinct intrinsic characteristics of every dharma; who has abandoned all that is unwholesome; who has gathered together all that is wholesome; and who constantly seeks to benefit all sentient beings. Therefore, he is called Buddha. The teaching he proclaims in order to instruct and transform beings is called the Dharma. Those who practice that Dharma are called the Sangha. The Three Jewels possess such merits, and for this reason are worthy of homage. I shall now explain how the Buddha is complete in five categories of merit and is therefore revered by humans and devas.

Question: Other noble ones also possess these five categories of merit. How do they differ from the Buddha?

Answer: The Buddha’s five categories of qualities are complete and pure. Why is this? Because there is no longer any error in his bodily and verbal karma.

1. Complete in the category of moral discipline: Furthermore, the Buddha no longer mistakenly violates the precepts, much less violates them deliberately. Moreover, because the Buddha accumulated loving-kindness and compassion over a very long time, an evil mind cannot arise in him.

As stated in the sutra, the Buddha asked Ananda, “If someone has cultivated loving-kindness since childhood, can an evil mind arise in him?” Ananda replied, “No, World-Honored One, it cannot arise.” The Buddha accumulated a wholesome disposition over a very long time; he does not uphold the precepts merely out of fear for his reputation. Moreover, in the presence of innumerable Buddhas, the Buddha long cultivated the practice of moral discipline and completely uprooted the three poisons, leaving no seed or root behind.

For these reasons, he is complete in the category of moral discipline.

2. Complete in the category of concentration: The Buddha relied upon this concentration and thereby attained Omniscience. For this reason, one should know that he is complete in the category of concentration.

Just as a lamp with abundant oil and a large wick gives a great light, so it is with the Buddha’s concentration. Moreover, the Buddha’s concentration is firm, like lacquer applied to wood, whereas the meditative concentration of others is like a flower floating on water and cannot remain for long. Furthermore, the Buddha’s meditative concentration was gradually perfected in due sequence over innumerable kalpas and therefore became complete.

The Tathagata’s meditative concentration does not depend for its accomplishment upon supporting conditions, such as a particular person, place, or teaching of the Dharma, whereas this is not so for others. Furthermore, the Tathagata has always cultivated concentration deeply, like a person who constantly guards his mindfulness and never forgets. When the Buddha enters meditative concentration, he does not need to exert his mind or strength.

It is like a person in his native land speaking his mother tongue with ease and without difficulty; so too is the Buddha in concentration. Therefore, it is said that the Tathagata constantly abides in samadhi. Moreover, the Buddha has skillfully eliminated all such factors as elation that can disrupt meditative concentration.

Furthermore, regarding the fruits of concentration, he long ago attained mastery of the supernormal powers, which in him are supremely exalted. Through the various powers of spiritual mastery, he can, in a single thought, traverse the innumerable worlds of the ten directions, and whatever he wishes to accomplish is immediately completed. In all transformations he is sovereign and unobstructed, and his mind can pervade all dharmas. How could other sentient beings equal him? Furthermore, the Buddha has perfected the Dharma of Noble Mastery: amid what is pleasurable, he can cause the non-pleasurable to arise; amid what is non-pleasurable, he can cause the pleasurable to arise; and amid both the pleasurable and non-pleasurable, he can cause equanimity to arise.

Question: Amid what is non-pleasurable, one may be able to cause equanimity to arise, but how can one cause pleasure to arise therein?

Answer: Because he has skillfully cultivated the mind, he is unobstructed amid non-pleasurable phenomena such as abusive speech. He is likewise unobstructed in the supernormal powers of the divine eye, divine ear, knowledge of others’ minds, and recollection of past lives. Because of the power of concentration, his supernormal powers are unobstructed.

He clearly penetrates all meditative concentrations, whose very names those sentient beings have never heard, much less attained. Only the Tathagata enters and emerges from meditative concentration without obstruction. Moreover, the Buddha’s meditative concentration is called a Power—as will be explained at length in the chapter on the Ten Powers—which others do not possess.

Therefore, the Tathagata is complete in the category of concentration.

3. Complete in the category of wisdom: There are two kinds of ignorance: the first obstructs meditative concentration; the second gives rise to the afflictions. The Tathagata has eliminated both.

Because he has eliminated what opposes wisdom, he is complete in the category of wisdom. Furthermore, he attained the Dharma spontaneously, without studying under another, and possesses excellent expression, excellent knowledge of meanings and principles, inexhaustible eloquence, and boundless wisdom. Sentient beings cannot be complete in all these abilities; only the Buddha knows them all without the slightest deficiency.

Therefore, the Tathagata is complete in the category of wisdom. Furthermore, the Dharma taught by the Buddha is skillful in meaning and principle. Whenever those of little wisdom speak, their words cannot be free from error; only the Tathagata speaks without error.

Therefore, one should know that the Tathagata is complete in the category of wisdom. Moreover, because he has accomplished immeasurable merits that perfect wisdom, he is complete in it. He also teaches subtle and wondrous Dharma without error, such as the contemplation of impurity for eliminating sensual desire.

Furthermore, because his wisdom is supreme, his deportment is also supreme. For these reasons, one should know that he is complete in the category of wisdom.

4. Complete in the category of liberation: His mind is liberated from both kinds of ignorance, their habitual tendencies no longer remain, and he will certainly never regress. This is called complete liberation.

5. Perfect Fulfillment of the Knowledge and Vision of Liberation: He is able to know, with each thought, the severing and wearing away of every fetter along every path, just as when a man chops down a tree while holding an axe handle, an intelligent person standing nearby sees and knows that the axe handle is gradually being worn away. The Buddha is likewise: with the wisdom that severs the fetters, he discerns and knows, thought after thought, how the fetters are severed and worn away.

He also knows what beings delight in and think about in the depths of their minds, and, in accordance with their wishes, teaches and transforms them through the Dharma, enabling them to attain liberation. Thus, regarding beings’ path to liberation, he possesses perfect knowledge and vision. Furthermore, the Buddha, the World-Honored One, knows the appropriate occasion for teaching the Dharma, as in the case of the brahmins Nhũng-Cù-Lô.

Moreover, because the Tathagata thoroughly knows the distinctions among all dharmas, he teaches this person in this way. For example, the Buddha told Ānanda that he should teach Xa-Nặc the Sutra on Transcending Existence and Nonexistence. Thus, the Tathagata thoroughly knows liberation.

He also skillfully employs expedient means to eliminate beings’ faults, as when he used desire to eliminate Nanda’s desire. The Buddha also knows in advance when beings’ faculties of faith and diligence have matured, and only then teaches them the Dharma, as in the case of Rāhula. Some beings are obstructed by karma and cannot attain liberation; the Buddha is able to bring those obstructions entirely to an end and only afterward teaches them the Dharma.

Some beings must await the proper time before their offenses come to an end, as taught in the Sutra of the Husband and Wife. Some beings must await a particular person before their offenses come to an end, as Śāriputra awaited A-Thuyết-Kỳ. Some beings must await a particular place before their offenses come to an end, as Phóng-Ngưu-Nan-Đà awaited his relative A-Da-Đà.

Some beings must await an encounter with the Buddha’s true body, while others must await an encounter with a transformation body before their faults can come to an end. The Buddha discerns all these cases and then teaches them the Dharma, enabling them to attain liberation.

The Buddha taught many wondrous Dharmas capable of destroying all karmic obstructions. Because these are Dharmas of liberation, this is called the perfect fulfillment of the knowledge and vision of liberation. Furthermore, the Dharma taught by the Buddha is wholesome and accords with the purport of truth; he does not speak of what is meaningless or of deeds that bear no result.

The Buddha also teaches the path of liberation in proper sequence, like lessons in mathematics, and it is therefore easy to understand. Furthermore, the Buddha knows the wholesome roots that beings planted in previous lives and accordingly teaches them the Dharma in proper sequence. The Buddha personally realized liberation and teaches it to others; he did not learn it by studying under another.

Furthermore, the Buddha-Dharma is complete with many excellent methods. Just as a person uses a full range of medicines to cure various illnesses, so too does the Buddha-Dharma employ various methods of treatment to eliminate all afflictions. For example, one uses the nine contemplations to cure offenses both great and small, which cannot in turn cause harm; therefore, these methods are fully capable of destroying all afflictions.

Furthermore, the Buddha employs supreme expedient means to deliver beings, sometimes using gentle words, sometimes stern words, and sometimes both gentle and stern words. Therefore, the Tathagata perfectly fulfills the knowledge and vision of liberation.

CHAPTER TWO: THE TEN POWERS

Furthermore, because the Buddha has perfected the ten powers, his wisdom is complete. Because causes and conditions proceed toward their results, the ten powers are taught. The first is the power of knowing what is possible and what is impossible, which is decisive wisdom concerning cause and effect. It knows that from such a cause, such a result arises, and that a different result does not arise. For example, committing an unwholesome deed will certainly bring painful retribution and will not produce a pleasant retribution. “Possible” means that such a thing can occur; “impossible” means that such a thing cannot occur. The first power is the foundation of all the powers that follow.

Question: People in the world also understand the causes and effects of what is possible and impossible—for example, that corn produces corn and does not produce rice or beans.

Answer: The knowledge belonging to this power of knowing what is possible and impossible knows the karmic causes of all dharmas; therefore, this power is called foremost in profundity. How could the knowledge of devas and human beings in the world equal it? It also clearly knows the successive order in which arising dharmas condition and augment one another.

Therefore, this power is called subtle and wondrous, meaning that it knows karmic causes and their retributions throughout the three times. It knows the locus, the matter, the cause, and the retribution; therefore, this knowing wisdom is called a power. Because it knows the locus, matter, cause, and retribution throughout the three times, it is called profound.

Why is this so? Some people claim that there are no dharmas whatsoever in the past and future; therefore, against such a view, the Buddha possesses exceedingly great power. Moreover, although past and future things have no presently manifest characteristics, the Buddha nevertheless knows them directly.

Furthermore, karma is of two kinds: wholesome and unwholesome. There may be wholesome karma for which one presently undergoes suffering, as when one suffers various afflictions because of observing the precepts; or there may be wrongful karma for which one presently enjoys happiness, as when one gains freedom by breaking the precepts. Because of this, some people give rise to doubt, supposing that the future life might also be contrary to the present.

Therefore, after speaking of karma, the Tathagata next spoke of its experience. There are four kinds of experienced results: present suffering followed by later happiness; he fully knows the locus, matter, cause, and retribution of them all. The locus is the recipient; the matter is the object given; the cause is the donor’s mind.

As stated in the sutra: “Beforehand, the mind is joyful; at the very moment of giving, the mind is pure; after giving, one has no regret.” The result obtained from this karma is called its retribution. Only the Buddha is able to know whether such karma is great or small, determinate or indeterminate, whether its retribution will occur in the present life, in the next life, or in a life beyond the next. Because he knows all such matters exhaustively, this is called a Power.

Regarding all dharmas of dhyana, concentration, liberation, right concentration, and samadhi, the Buddha knows defilement, abiding, increase, and purification. Among these meanings, dhyana comprises the four dhyana realms and the four formless concentrations, namely, the karmic activities of the form realm and the formless realm. Liberation refers to the eight liberations.

That which is able to exhaust this karma comprises the dhyana concentrations of the formless realm and the eight liberations, and is called right concentration. The present application of this right concentration is collectively called samāpatti, that is, samadhi. Samāpatti is distinguished into four kinds: in accordance with defilement, in accordance with abiding, in accordance with increase, and in accordance with purification.

Knowing defilement means concentration in accordance with defilement; knowing abiding means concentration in accordance with abiding; knowing increase means concentration in accordance with increase; knowing purification means concentration in accordance with penetration. Concentration in accordance with penetration comprises all four preparatory dharmas: Warmth, Summit, and the others. Because the Buddha knows all these dharmas to their ultimate extent, this is called a Power.

The Buddha clearly knows whether beings’ faculties are sharp or dull. When the faculties of faith, diligence, and the others are excellent, they are called sharp, as in the case of Buddhas and bodhisattvas. Those whose faculties are dull and cannot compare are called dull, as in the case of xà-nô.

There is no category of intermediate faculties, because it cannot be definitely established. Sharp faculties have no limit, as in the case of the Buddhas; dull faculties have a limit, as in the case of xà-nô; but intermediate faculties have no fixed boundary, and therefore intermediate faculties are not discussed.

Furthermore, there are two kinds of path: the path of faith and the path of Dharma. There are also two other kinds of path: the difficult path and the easy path. What differs from these two extremes is called the middle.

When people of keen and dull faculties are considered, those between them are of middling faculties. Furthermore, because beings differ in their inclinations, their faculties also differ. Those inclined toward the faculty of faith are called followers of faith.

Most people endowed with wisdom possess excellent faculties; yet because of his particular inclination, Hòa-già-lợi is said to possess an excellent faculty of faith. The Buddha knows all such faculties completely; therefore, this knowledge is called a Power. The Buddha knows that all sentient beings have their own inclinations.

Inclination is called desire: whatever a person delights in, that person desires to enjoy. According to what each being delights in, the Buddha knows every case individually—whether that sentient being desires the pleasures of the five sensual objects or delights in cultivating the path. Knowing this, he teaches the Dharma according to each being's capacities and what is appropriate, and is thus able to liberate all sentient beings extensively.

The Buddha knows that people in the world have immeasurably many kinds of dispositions, for when sentient beings have long habituated themselves to what they delight in, it becomes an ingrained disposition. For example, Devadatta disparaged the Buddha lifetime after lifetime, and his malicious mind became ever deeper; this is called an evil disposition. The same principle applies to good dispositions.

Some sentient beings give rise to desires from their innate dispositions, while others give rise to them in dependence upon present conditions. The Tathagata thoroughly knows their inclinations and habitual dispositions; therefore, this knowledge is called a Power.

The Buddha knows all paths leading to their destinations: he knows that one who follows this path will be born in a hell realm, or even be born in a heaven; and he knows that one who follows that path will attain nirvana. All these karmic actions arise from the root of desire and disposition. Karma caused by the outflows brings birth within the five destinies, while karma free from the outflows leads to nirvana.

Previously, only the paths were discussed; now the fruits of those paths are explained. Previously, their general characteristics were discussed; now their particular characteristics are explained. Such karma leads to nirvana, and there are also distinctions among the karmas leading to hell: this karma will cause one to fall into the Reviving Hell, while that karma will cause one to fall into the Black-Rope Hell.

Thus, through the seventh Power, the Buddha knows even the most subtle forms of karma, whereas others, though they may know them, are unable to distinguish them. Therefore, it is called a Power. The Buddha's knowledge of karmic fruits in past lives is called the Power of Knowledge of Past Lives.

Moreover, the Buddha knows with certainty the paths cultivated by sentient beings in their former lives and only then teaches them the Dharma; therefore, the supernormal knowledge of past lives is also called a Power of Knowledge. Furthermore, the Buddha remembers and knows not only his own places of birth in past lives, whether in the form realm or the formless realm, but also those of sentient beings; therefore, it is called a Power.

With the knowledge of the divine eye, the Buddha sees the continuity of the three realms in future lives. He then knows the three kinds of karmic causes and the four modes of undertaking practices, and on this basis he makes predictions beforehand, knowing clearly and without obstruction; therefore, it is called a Power. Through the Power of the Knowledge of the Exhaustion of the Outflows, the Buddha knows the absence of further continuity: when sentient beings die, some continue on and others do not.

This Power enables all sentient beings to reach the destination of the path, which, generally speaking, is nirvana.

Now, in this extensive and detailed explanation of the ten Powers, the Buddha has ten Powers because he knows causes, defilement, and purification. Realization of the first nine brings the virtue of wisdom to perfection. Realization of the tenth brings the virtue of abandonment to perfection. Because both wisdom and abandonment are fully perfected, he is called the Blessed One and is revered by gods and humans.

CHAPTER 3: THE FOUR FEARLESSNESSES

The Buddha has perfected the four kinds of fearlessness and is therefore worthy of veneration. The four kinds of fearlessness are these: the Tathagata has realized omniscience and the exhaustion of all outflows, and he is able to explain the obstacles to the path and the path that brings suffering to an end. Concerning these four dharmas, if anyone comes to challenge me in accordance with the Dharma, I have nothing whatsoever to fear.

The first is omniscience, which also comprises the first nine Powers. The second is abandonment, namely the tenth Power. Together, these constitute the perfection of wisdom and abandonment.

The Tathagata himself has already perfected his virtues, while the latter two fearlessnesses enable others to attain perfection. When the Buddha teaches that certain dharmas are obstacles, they truly are obstacles—namely, unwholesome dharmas, or wholesome dharmas that still possess outflows. Because they obstruct the Dharma of liberation, they are called obstacles.

To enable beings to abandon these obstacles, he teaches the Dharma of the path of deliverance.

Question: As you have just said, the Powers are themselves the fearlessnesses. Is there, then, any difference between the Powers and the fearlessnesses?

Answer: Knowledge is called Power. Because through this Power one gains the capacity to undertake things, it is called fearlessness. Some foolish people, not knowing shame or embarrassment, also have a great capacity to undertake things.

The Tathagata’s capacity arises from wisdom. Moreover, because through wisdom he fears no one else, it is called fearlessness. Why is this?

Some people, though possessing knowledge, are still timid; therefore knowledge is called Power. And because he is able to speak, this knowledge is called fearlessness. Why is this?

Some people, though they know, are unable to surpass others. Furthermore, because this knowledge is inexhaustible, it is called Power. Because eloquence is inexhaustible, it is called fearlessness.

Furthermore, because what is spoken possesses meaning and purport, it is called Power. Because one speaks with complete freedom, it is called fearlessness. The cause is called Power, and the result is called fearlessness, because fearlessness arises from knowledge.

Again, someone who has always been timid may later acquire a little wisdom and immediately become fearless; how much more so the Blessed One, whose mind and wisdom have been vast since remote kalpas and who has attained omniscience—whom could he fear? Furthermore, people are afraid because they cannot surpass others; but there is no one whom the Buddha does not surpass, and therefore he has no fear. Again, a debater who is skilled in expression and also skilled in meaning and purport has no apprehension; such a one is precisely the Buddha.

Because he has attained omniscience, he is skilled in meaning and purport; because he has attained unobstructed eloquence, he is skilled in expression. Again, some people become afraid when confronted with a matter because they lack the ability to deal with it. The Tathagata has attained omniscience, so there is no matter concerning which he lacks ability.

He thoroughly comprehends all sutras, writings, treatises, and discussions, and answers questions with clarity; therefore he has nothing to fear. Furthermore, some people are disparaged by the world because they are deficient in family lineage, kinship, physical appearance, moral virtue, extensive learning, or wisdom. The Tathagata is not in the least deficient in any of these respects, and therefore he has no fear.

Moreover, if a debater argues in accordance with the Dharma, no one can refute him; such a one is precisely the Buddha. As the brahmin A-thúc-la said to the Blessed One: “One who debates in accordance with the Dharma is exceedingly difficult to refute; the same is true of one who debates in conformity with the Way, debates through careful reasoning, and debates on the basis of causes.” Furthermore, if someone fully possesses the four methods of debate, he is also exceedingly difficult to refute: 1.

Abiding in the correct position; 2. Accepting both valid and invalid reasons; 3. Being able to accept analogies; 4.

Abiding within the rules of debate. The Buddha possesses all four; therefore neither devas nor humans can surpass him, and thus he has no fear. Furthermore, one who has not studied under a good teacher is easily defeated in debate.

In the past, the Tathagata practiced the methods of debate in the presence of Dīpaṃkara Buddha and innumerable other Buddhas; therefore he cannot be refuted. Furthermore, the Buddha teaches two truths: conventional truth and ultimate truth. Therefore, even the wise cannot refute him, while the Buddha does not dispute with ordinary people devoid of wisdom.

Again, the Buddha does not contend with the world: what the world says exists, the Buddha also says exists; what it says does not exist, the Buddha also says does not exist. He thus avoids contention. Because he does not contend, he cannot be refuted.

Furthermore, debate is of two kinds: first, truthful debate; second, flattering and devious debate. The non-Buddhist traditions mostly engage in flattering and devious debate, whereas the Buddha engages in truthful debate; therefore he cannot be refuted. Moreover, in the Buddha-Dharma, right practice is pure.

Pure right practice is the cause of the ending of suffering. The doctrines of the non-Buddhist traditions contain only semblances of causes and lack correct causes; therefore they cannot prevail. Again, the Buddha’s sutras are pure, and the meaning and purport expressed therein do not contradict the true nature of things.

One does not merely follow the words but also clearly knows them within one’s own mind. As the Buddha told the bhikshus in a sutra: “You should not merely believe my words; you must also know and see for yourselves and personally cultivate and realize them.” Elsewhere, the Buddha further said: “Come, you who are free from flattery and deceit. If in the morning I teach you the Dharma, I can cause you to attain the Way by evening; or if in the evening I teach you the Dharma, I can cause you to attain the Way by morning!” Furthermore, if someone does not comprehend some aspect of the Dharma, he should stop and not speak obstinately; if he does speak, he will certainly be refuted.

There is nothing the Buddha does not comprehend, and therefore he has attained fearlessness. Again, the Tathagata has attained all unobstructed knowledges. There is no dharma among all dharmas that he does not comprehend, and therefore he has no fear.

Those of little knowledge do not know what a great person knows; conversely, a great person can know the knowledge of those who are lesser. The Buddha is the highest among sentient beings and can understand lesser arguments; therefore he has no fear. Again, the doctrines of the non-Buddhist traditions arise only from their views.

The Buddha knows that those views arise from various conditions, and he knows their arising, their cessation, their gratification, their result, and the escape from them. The non-Buddhist traditions cannot know all these things and therefore give rise to disputes. Through knowledge of all modes, the Buddha knows all dharmas.

He can refute every doctrine but cannot be refuted by any doctrine; therefore he has no fear. For reasons such as these, the meanings of Power and Fearlessness differ.

Question: The Buddha has no fear regarding any dharma, so why are only four kinds of fearlessness taught?

Answer: Teaching four kinds encompasses all fearlessness. Why is this? The first two fearlessnesses are his own declarations concerning his virtue of knowledge and virtue of eradication; the latter two fearlessnesses concern teaching others about dharmas that obstruct the Way and the Way that ends suffering, and these likewise concern knowledge and eradication. Because teacher and disciples fully possess knowledge and eradication, all fearlessnesses are thereby encompassed.

Question: Why do sentient beings doubt that the Buddha is omniscient?

Answer: Among the Buddha’s words, there are sometimes statements that appear as though he were not omniscient. For example, the Buddha asks, “Where have you come from?” There are many such instances. Again, a sutra says: “If someone enters a city or village and then asks the names of those places, I would not regard that person as omniscient.” Some who hear this statement in the sutra consequently doubt that the Buddha is omniscient.

At times, moreover, the Buddha’s words seem to express attachment, as when a sutra says: “The Buddha said, ‘Excellent! Bhikshu, come here. With this body you have gained a great benefit.

By following my Dharma, you cause me to rejoice.’” There are also words that seem angry, as when the Buddha said to Devadatta: “You are a dead man… a person who eats what others have spat out…” There are also words that seem arrogant, as when the Buddha himself said: “I am the lion among human beings. Because I have perfected the ten powers and the four fearlessnesses, I utter the lion’s roar before the great assembly.” There are also words that seem to express attachment to views, as when he said: “Guard and cultivate my Dharma well, like a person carrying a bowl of oil.” And he told Devadatta: “I would not entrust the Sangha to Śāriputra or Maudgalyāyana, much less to you.” Therefore, when people of little knowledge hear such statements,

they hastily claim that the Tathagata has not yet eliminated his faults.

Furthermore, the Buddha taught that the various sensual desires obstruct the Way, yet some who partake of sensual desires still attain the Way. In the Vinaya, he established prohibitive rules, yet some who violate those rules still attain the Way. For this reason, too, people of little knowledge doubt that the Buddha knows what dharmas constitute obstructions. Again, some who cultivate the Way still commit transgressions, so people of little knowledge doubt and say that cultivation of the Noble Way cannot eliminate transgressions. If transgressions are not eliminated, how can suffering be ended? Regarding these four matters, the Tathagata declares that he is fearless.

Question: Since such doubts as those above have arisen, how can they be eliminated?

Answer: These are words spoken by the Buddha in accordance with conventional worldly speech. For people in the world sometimes ask about matters they already know, and this is not considered a fault. The Buddha likewise, because he still dwelt in the world, asked questions in accordance with worldly convention.

There are also people in the world whose minds are free from greed, yet whose spoken words appear as though motivated by greed; such cases do occur. The Buddha was likewise: wishing to benefit sentient beings, he appeared to speak such words. Or it may be said that desire is not an obstructive dharma.

The Tathagata said that desire truly is an obstructive dharma: if desire remains in the mind, one cannot cultivate the Path; one must first eliminate desire and only afterward attain the Path. Or although someone violates a prohibitory rule, that person may still attain the Path; but one who destroys a truly obstructive dharma certainly cannot attain the Path. If it was not a genuine offense, then because of weighty circumstances the Buddha himself permitted its restoration; this did not constitute the destruction of an obstructive dharma.

Or it may be said that one who cultivates the Path still has offenses. The noble Path is capable of destroying and eliminating all offenses, but because its cultivation is not yet complete, it cannot eliminate them all. It is like the nature of clarified butter, which can cure an illness of heat, yet if only a little is taken, the illness is not cured.

The cultivation of the Path is likewise, and therefore there is no fault.

The Tathagata perfectly possesses the four kinds of fearlessness and is therefore worthy of reverent homage.

CHAPTER 4: THE TEN EPITHETS

Furthermore, a sutra states that the Tathagata has ten epithets: Tathagata, Worthy One, Perfectly and Universally Enlightened One, One Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer, Teacher of Gods and Humans, and Buddha, the World-Honored One. “Tathagata” means one who, relying upon the Path of Suchness, has arrived at the fruit of perfect enlightenment; hence he is called the Tathagata.

Whatever he says accords with reality and is neither false nor deceptive. Thus, when the Buddha asked Ananda, “Does the Tathagata speak with two voices?” Ananda replied, “No, World-Honored One.” He is therefore called one who speaks according to reality. Furthermore, from the night when the Tathagata attained the Path until the night of his nirvana, whatever he said during that interval was true and could not be refuted; hence he is called one who speaks according to reality.

Moreover, with knowledge of all modes, he comprehends the limits of past and future and only then speaks; therefore, everything he says is true. Moreover, all Buddhas, the World-Honored Ones, possess steadfast recollection and never forget. Some people can speak only by using inferential knowledge or by following scriptures and treatises; others speak about present matters that they have not clearly perceived.

What such people say may be right or wrong. As a sutra states, “What one says through inferential knowledge may be right or wrong.” The Buddha directly knows all dharmas before speaking; therefore, his words cannot be refuted, and he is called one who speaks the truth. Moreover, what the Buddha says expresses the true meaning, unlike the speech of others, which contains both truth and falsehood; therefore, it cannot be refuted.

His words are also timely. As a sutra states, the Buddha knows what delights and inclinations are present in the minds of sentient beings and then teaches them the Dharma of the Path. Therefore, he is called one who speaks according to reality.

To those for whom it is appropriate to teach, he immediately gives the teaching, as stated in the Kimsuka Sutra. Moreover, wherever the Dharma should be taught, he immediately teaches it—whether briefly or extensively through the various approaches of the skandhas and ayatanas. Therefore, everything he says is true.

Furthermore, there are two kinds of Dharma speech: the first relies upon conventional truth, and the second upon ultimate truth. The Tathagata teaches the Dharma in reliance upon these two truths; therefore, everything he says is true. Moreover, the Buddha does not call conventional truth ultimate truth, nor does he call ultimate truth conventional truth; therefore, his statements concerning the two do not contradict one another.

Furthermore, when the Tathagata teaches the Dharma, he may either restrict or permit, yet these teachings do not contradict one another. In accordance with a particular matter, when he restricts it, that very matter is not permitted; in accordance with a particular matter, when he permits it, that very matter is not restricted. Therefore, all his words are free from contradiction.

There are also three kinds of Dharma speech: the first arises from views, the second from conceit, and the third from provisional designation. The Buddha has none of the first two kinds of speech, and with respect to the third, he is pure and undefiled. There are also four kinds of Dharma speech: speech concerning what is seen, heard, discerned, and known.

In all four kinds of speech, the Buddha's mind is pure and free from attachment. There are also five kinds of Dharma speech: concerning the past, the future, the present, the unconditioned, and the ineffable. The Buddha thoroughly and clearly comprehends all five kinds and speaks only after knowing; hence he is called one who speaks according to reality.

Because he can speak according to reality, he is called the Tathagata. Because he has exhausted the afflictions, he has attained this quality. Greed, hatred, and delusion are the roots of false speech; because he has completely extinguished these faults, he is called the Worthy One.

Furthermore, the Dharma spoken by the Tathagata, the Worthy One, is the Dharma that extinguishes faults. It arises from right knowledge: by means of the wisdom that rightly contemplates all dharmas as impermanent, suffering, empty, and so forth, all afflictions are extinguished. Through right knowledge, the quality of being worthy of offerings arises.

This Dharma of right knowledge arises from knowledge and conduct; it thoroughly comprehends the limits of past and future and the absence of continuity, and is therefore called Perfect and Universal Enlightenment. Because he has brought the practices of generosity and moral discipline to ultimate perfection, he is called Perfect in Knowledge and Conduct. Other people, throughout beginningless samsara, also cultivate such practices as generosity and moral discipline, but because they lack right conduct, they are not called Well-Gone.

The Buddha cultivates generosity, moral discipline, and all other practices by means of the right Path and is therefore called the Well-Gone One. By attaining these five qualities, the Tathagata's virtues pertaining to his own benefit are complete. Because he has attained right knowledge, he can know all the thoughts in the minds of worldly beings; after knowing their thoughts, he teaches them the Dharma, and is therefore called the Unsurpassed One.

Among those who should be disciplined and tamed, there is not a single person whom he cannot tame. Once tamed, they will never again fall into ruin. Those who are tamed are gods and humans; therefore, he is called the Teacher of Gods and Humans.

Some may entertain this doubt: “The Tathagata was born in the human realm, so how can he teach and transform those in the heavenly realms?” The Buddha therefore said, “I am the Teacher of gods.” When the Buddha sat at the place of enlightenment, he dispelled the sleep of ignorance, realized omniscience, and awakened clearly and completely to all dharmas: past, future, and present; conditioned and unconditioned; with outflows and without outflows; whether coarse or subtle.

Because he awakened to them all, he is called the Awakened One.

Thus, having perfected these nine kinds of virtue, he is the most exalted one throughout the worlds of the ten directions and the three times, and is therefore called the World-Honored One.

The Buddha's complete possession of the Ten Epithets means that he himself is complete and enables others also to become complete. Because he benefits both himself and others, he is worthy of reverent homage.

CHAPTER 5: THE THREE THINGS THAT NEED NOT BE GUARDED

The Buddha's three kinds of karma—bodily, verbal, and mental—need not be guarded. Why is this? Because these three kinds of karma of the Buddha contain no impurity that he might wish others neither to see nor to know.

Moreover, other people may sometimes perform morally indeterminate acts, and their three kinds of bodily, verbal, and mental karma may appear impure and consequently be ridiculed by the wise. Nothing of this kind exists in the Buddha. Why is this?

Because all three kinds of karma of the Tathagata arise from wisdom and right mindfulness. Those of little wisdom, being subject to deluded thoughts, cannot possess such karma. Moreover, people in the world may speak mistakenly because they are hurried, but the Buddha has no such faults.

Because the Buddha has well cultivated moral discipline of body, mind, and wisdom, and has thoroughly cultivated all such dharmas, every cause of unwholesome karma and every act resembling unwholesome karma has been completely eliminated. Furthermore, since remote kalpas in the past, the World-Honored One has continually cultivated wholesome dharmas; he did not begin doing so only in this life. Therefore, his karma is naturally pure and no longer needs to be guarded.

Moreover, the Buddha always delights in cultivating moral conduct; he does not cultivate it out of fear of falling into the evil realms. Furthermore, all three kinds of the Buddha's bodily, verbal, and mental karma benefit others and therefore contain nothing unwholesome. Because they contain nothing unwholesome, they need not be guarded.

Because his three kinds of karma are pure and need not be guarded, he is worthy of reverent homage.

Furthermore, because the Buddha possesses the three kinds of mindfulness, he is worthy of reverence and homage. Whenever he teaches the Dharma, if his listeners listen attentively, he does not take delight in it; and if they do not listen attentively, he is likewise not saddened, for he constantly cultivates equanimity. Why is this?

Because not the slightest trace of the Buddha’s habitual tendencies toward greed and anger remains. Moreover, the Buddha knows that all dharmas are ultimately empty, and therefore he neither rejoices nor grieves. Furthermore, the Buddha has fully cultivated great compassion; thus, toward what is wholesome or unwholesome, his mind neither rejoices nor grieves, but impartially gives rise only to great compassion.

The Buddha also thoroughly understands the mental nature of every sentient being. If some listen attentively, he does not rejoice; and if others do not listen attentively, he is not saddened, because such is their inherent nature. Therefore, he constantly cultivates equanimity.

Moreover, the Buddha’s mind is as firm as the great earth: when a heavy object is removed, it does not rise; when another heavy object is added, it does not sink. The mind of an ordinary person, however, is like a balance: with the slightest addition it sinks, and with the slightest reduction it rises. The Buddha, the World-Honored One, is called the One of Great Compassion; therefore, humans and devas should all revere and pay homage to him.

Furthermore, the Buddha relinquishes the bliss of subtle meditative concentration in order to teach the Dharma to others. The compassion of others does not bring any undertaking to completion, whereas the great compassion of the World-Honored One is capable of saving sentient beings and is therefore called fruitful. It was also through the mind of great compassion that he attained the unsurpassed Way, and not through any other auxiliary condition.

Furthermore, the Buddha is free from thoughts of self, and his practice of having few desires and knowing contentment is foremost. It was also because of his great compassion that he praised himself. Although the Buddha’s nature is gentle and mild, because of his great compassion he sometimes uttered earnest and severe words, devised great skillful means, and endured all manner of hardship in order to liberate sentient beings.

Because the Buddha’s great compassion seeks to liberate sentient beings, he appeared in the world and assumed a body composed of the five skandhas, which is like a bar of red-hot iron that cannot be endured even for an instant. Furthermore, the Buddha, the World-Honored One, had perfectly cultivated equanimity, yet he set aside the mind of equanimity and constantly cultivated the mind of great compassion; therefore, he is revered by all beings.

Moreover, the Buddha is the good person among good people. Why is this? Having himself obtained great benefit, he enabled others also to obtain great benefit; because he benefited himself and others, he is called a good person.

The Buddha is also the true and excellent spiritual friend of sentient beings. As stated in the sutra: “I am truly the spiritual friend and intimate companion of sentient beings, the one who has compassion for them and benefits them…” Furthermore, the Buddha, the World-Honored One, is a treasury in which such virtues as diligence and generosity are amassed. Indeed, the elder Heli praised the Buddha in one hundred verses because of these virtues.

Therefore, he is worthy of reverence and homage.

Furthermore, the Buddha spoke about himself, as stated in the Ekottarika Agama, in the chapter “The Tathagata’s Declaration Concerning Himself”: “I am the lion among humankind, the one as beautiful as a flower, the hero like an elephant. I am the foremost sramana and also the foremost among brahmins. I am the king among the sages, for my conduct is no longer subject to error. I do not follow after suffering or pleasure. Such, indeed, is my person.”

Question: Why did the Buddha praise himself? Whoever praises himself displays the characteristic of a fool.

Answer: The World-Honored One did not seek fame or gain, but did so solely for the sake of others. This differs from others praising themselves. Moreover, the Buddha is without self; because he wished to benefit others, there was no fault in his praising himself. He praised himself only to a limited extent and in accordance with causes and conditions, for the Buddha’s virtues could never be fully extolled or expressed. Therefore, he did not fall into the characteristic of a fool, since he was not conceited. Furthermore, in the Sutra on Purity, Sariputra stood before the Buddha and praised the Buddha’s virtues. Therefore, the Buddha is worthy of reverence and homage.

The practices of having few desires and knowing contentment, together with immeasurable virtues, are all gathered in the person of the Buddha. Why is this? Because the Buddha has completely amassed all virtues. For these reasons, he is worthy of reverence and homage.

TREATISE ON THE TREASURE OF THE DHARMA — FIRST, CHAPTER SIX: THE THREEFOLD GOODNESS

Question: Earlier you said that one should pay homage to the Treasure of the Dharma. What virtues does the Treasure of the Dharma possess that make it worthy of reverence and homage?

Answer: The Buddha himself praised it, saying: “The Dharma that I teach is good in the beginning, good in the middle, and good in the end; good in meaning and good in expression; it is the unique Dharma, complete, pure, gentle, and conducive to the holy life.” “Good in the beginning, good in the middle, and good in the end” means that there is no time at which the Buddha-Dharma is not good. It is good during youth, adulthood, and old age.

It is also good when entering the practice, while practicing, and when emerging from it. Furthermore, in the beginning it restrains evil; in the middle it relinquishes meritorious rewards; and in the end it relinquishes everything. Therefore, it is called threefold goodness.

Moreover, throughout all three periods, the Buddha always taught only the true Dharma, without intermingling it with non-Dharma as the adherents of other paths do. Throughout the beginning, middle, and end, the Buddha always taught in a manner pleasing to the wise. In all three periods, every teaching is profound, unlike other scriptures, which are extensive in the beginning, diminished in the middle, and reduced to very little at the end.

For these reasons, it is called the Threefold Goodness.

“Good in meaning” means that the meaning of the Buddha-Dharma brings many benefits: benefit in this life, benefit in future lives, and the benefit of the supramundane Way. It is unlike non-Buddhist scriptures, which offer prayers for the enhancement of the divine eye. “Good in expression” means that it can reveal the true meaning by employing regional speech and common language; therefore, it is called good in expression.

Why is this? Because meaning is the result of speech. Thus, whatever words are spoken that can fully convey the meaning are called good in expression.

Furthermore, what is valued in the Buddha-Dharma is acting in accordance with what is taught, not merely empty words. Therefore, if regional speech or common language can enable one to attain the Way, it is called good in expression. It is unlike non-Buddhist scriptures, which value words alone; if a word or sound is lost, the master of the treatise is deemed at fault.

Furthermore, skillfully explaining ultimate truth is called good in meaning, while skillfully explaining conventional truth is called good in expression.

“The unique Dharma” means that the Buddha taught only the true Dharma, for he did not delight in discourse concerning ancient worldly matters, nor did he mingle Dharma with non-Dharma. “The unique Dharma” also means that the Buddha taught solely for the sake of nirvana without remainder. Moreover, only the Buddha was capable of teaching it; therefore, it is called the Unique Dharma.

Question: There are scriptures of the sravaka collections that were spoken only by sravakas. Other scriptures were spoken by deities. Why, then, do you say that only the Buddha spoke them?

Answer: The source of all those scriptures is the Buddha; that is, the sravakas and deities all transmitted the Buddha’s words. As stated in the Vinaya Pitaka: “The Buddha-Dharma is called that which was spoken by the Buddha.” The words spoken by the Buddha’s disciples, by magically manifested beings, and by devas—in brief, all the good and skillful words spoken in the world—are the words of the Buddha. Therefore, it is called the Unique Dharma.

“Complete” means that the Dharma taught by the Buddha lacks nothing, as the marks of completeness are explained in the Uttaraga Sutra. Moreover, the Buddha-Dharma does not depend upon other scriptures for its completion, unlike the Vyakarana scripture, which must depend upon five other scriptures before it is complete. The Buddha-Dharma is not like that: even a single verse contains the complete meaning, as in the words:

Therefore, it is called Complete.

Purity and gentleness: There are two kinds of purity, and thus it is called purity and gentleness: purity of words is called purity, and purity of meaning is called gentleness. Moreover, the Buddha taught that, with respect to meaning, words are distinguished according to meaning; and with respect to right speech, meaning is distinguished according to correct words. It is not as the adherents of other paths do, grasping merely according to scripture.

Furthermore, in the Buddha-Dharma, one relies on the Dharma and not on the person. Yet even within the Dharma, discernment must still be exercised: one relies on sutras of definitive meaning and does not rely on sutras of indeterminate meaning. Thus, the pure Dharma does not consist merely in following scripture.

And in the Buddha-Dharma there are three Dharma seals: all things are without self; all conditioned dharmas are moment by moment impermanent; and nirvana is quiescent cessation. These three Dharma seals cannot be refuted by any treatise master. Because they are true, this is called purity and gentleness.

Conducive to the holy life: the Noble Eightfold Path is called the holy life. “Holy” refers to the path to nirvana; because it is capable of leading to nirvana, it is called the holy life.

The Dharma Jewel perfectly possesses such virtues and is therefore worthy of reverence and homage.

CHAPTER VII: THE VARIOUS DHARMAS

Furthermore, the Buddha himself praised it, saying: “My Dharma is capable of extinguishing, capable of leading to nirvana, capable of giving rise to right knowledge, and capable of guiding well.” Capable of extinguishing: because it extinguishes the various fires of greed, anger, delusion, and the other afflictions, it is called capable of extinguishing. For example, cultivating the contemplation of impurity can extinguish the fire of sensual desire, and cultivating loving-kindness can extinguish anger.

It is not like the practices of fasting taught by other paths; therefore, it is called capable of extinguishing. Capable of leading to nirvana: the ultimate aim of the Buddha-Dharma is assuredly to reach nirvana. It is not like other paths, which abide in states of existence or become intoxicated with the various meditative concentrations.

Moreover, the Buddha-Dharma teaches that all conditioned dharmas are flawed and therefore unworthy of praise. It is not like the brahmins who praise Brahma; therefore, the Buddha-Dharma is capable of leading to nirvana. Capable of giving rise to right knowledge: all the teachings of the Buddha are directed toward nirvana; therefore, they give rise to right knowledge.

Moreover, within the Buddha-Dharma there is the fruit of true knowledge: from wisdom born of hearing arises wisdom born of reflection, and from wisdom born of reflection arises wisdom born of cultivation. Therefore, it is said that the Buddha-Dharma is capable of giving rise to right knowledge. Capable of guiding well: in the Buddha-Dharma, one first perfects oneself and only afterward establishes others in the true Dharma; therefore, it is called guiding well.

Furthermore, the Buddha-Dharma has six qualities: 1) well proclaimed, 2) yielding results in the present life, 3) timeless, 4) able to lead onward, 5) to be personally experienced, and 6) known for oneself by the wise.

Well proclaimed: the dharmas taught by the Buddha accord with the true characteristics of all dharmas. Thus, unwholesome dharmas are described according to their unwholesome characteristics, and wholesome dharmas according to their wholesome characteristics. This is called well proclaimed.

Yielding results in the present life: the Buddha-Dharma is capable of producing results in this very life. As a sutra says: “One who receives instruction in the early morning may attain the path by evening; one to whom the Dharma is taught in the evening may attain the path the next morning.” Yielding results in the present life also means presently attaining the fruits of a sramana. As a sutra says, one presently gains such benefits as reverence, renown, meditative concentration, and supernormal powers.

Furthermore, all the Buddha-Dharma possesses meaning and principle, and therefore can bring reverence in the present life, results in a future life, and the result of nirvana. The teachings of other paths lack meaning and principle, and therefore bring no results in the present or future life, much less nirvana. Thus, it is called yielding results in the present life.

Timeless: the Buddha-Dharma does not require one to wait for a particular day, month, or year, or for auspicious configurations of the stars, before the path may be cultivated; nor does it prescribe particular days, months, or years on which the path may not be cultivated. It is not like the brahminical teachings, in which brahmins undertake the fire rite at the beginning of spring and those of the royal lineage undertake the fire rite at the end of spring.

Some also wait until the sun has risen, or until before it has risen, to make offerings to the fire. Some people, seeing that the five kinds of grain must await their proper season before being planted, claim that the Buddha-Dharma must also be the same. Therefore, it is said to be timeless.

As a sutra says: “The Buddha-Dharma is easy to cultivate; whether walking, standing, sitting, or lying down, there is no time when it cannot be cultivated.” Able to lead onward: because correct practice can lead sentient beings to liberation, it is called able to lead onward. To be personally experienced: the Buddha-Dharma must be personally realized and is not to be followed merely on the authority of others. Thus, the Buddha told the bhiksus: “Do not believe my words merely because they are mine, but examine them for yourselves: should this Dharma be cultivated, or should this Dharma not be cultivated?” This is unlike the adherents of other paths, who tell their disciples: “You should abandon this manner of questioning and answering.

Just as one who has washed himself clean dislikes dust and dirt, you must be like the deaf and mute and merely follow my words.” Therefore, it is called personally experienced. Known for oneself by the wise: only those endowed with wisdom can believe in and understand the benefits of the Buddha-Dharma. Crude and foolish people delight in and believe practices such as fasting, but the wise do not accept them.

It is through right wisdom that the afflictions can be destroyed; only the wise understand such teachings. Though they sustain the body with sufficient food, they single-mindedly cultivate with diligent effort and are not defiled by greed or anger. Such matters are directly known by the wise, just as a person recovering from illness naturally knows that the illness has been cured, and just as the nature of cold water is known only by the one who drinks it.

Furthermore, some dharmas transcend words, such as when one speaks of hardness as the characteristic of earth. What is the defining characteristic of hardness? This cannot be answered in words but must be known through touch.

Likewise, one cannot explain the colors blue, yellow, red, and white to a person blind from birth. If someone has not absorbed the flavor of the Buddha-Dharma, its true meaning cannot be explained to that person, for it is the Dharma of quiescent cessation. Furthermore, the Buddha-Dharma can be personally realized and known, but one cannot hand one’s own realization to another person as though it were a material possession.

In the Parayana Sutra, the Buddha said: “I cannot personally sever your doubts so that you might realize my Dharma; you must sever your own doubts.” Furthermore, when this Dharma reaches another person, it cannot be seen, just as fire that has been passed on elsewhere can no longer be seen here. Moreover, foolish ordinary people are obstructed by the mountain of ignorance and therefore do not believe this Dharma, as in the Buddha’s parable of the great mountain occasioned by the novice A-di-la-viet.

Therefore, it is said to be known for oneself by the wise. Furthermore, the Buddha-Dharma is profound: it reveals and explains shallow teachings in order to eliminate falsity and deceit, and it spreads widely among humans and devas. Profound: the Buddha-Dharma is profound because people do not know causes.

Most worldly people see only presently manifest results; because they cannot know their causes, they claim that these arise from false causes such as Isvara or Brahma. The twelve links of dependent origination are profound and therefore difficult to understand. Because worldly people possess shallow wisdom and cannot conceive deeply of the Buddha-Dharma, they are unable to comprehend the dharmas of causes and conditions.

Even the tiniest blade of grass arises through causes and conditions. The more one reflects upon and examines its characteristics, the more profound they become. As the Buddha said: “The dharmas of causes and conditions are profound.

Their complete relinquishment and cessation, and the state of nirvana, are likewise difficult to see.”

Question: If dependent origination is profound, why did the Venerable Ananda conceive of it as shallow?

Answer: A certain treatise master criticized this, saying: “Those words are incorrect. Venerable Ananda was a great disciple who thoroughly understood the characteristics of dharmas; how could he have said that the Dharma of dependent origination was shallow?” Perhaps, because he contemplated the Dharma of dependent origination through its general characteristics, the perception that it was shallow arose in him. Why is this?

Because he did not skillfully distinguish and contemplate karma and the afflictions. Furthermore, when people have completely mastered what they are studying, they immediately think it shallow and easy, just as one who has attained great wisdom looks back upon the lessons learned at the beginning. Conversely, some whose wisdom is not yet perfected regard a profound Dharma as easy and shallow.

Furthermore, because the Buddha skillfully taught the Dharma, some beings, upon hearing it, immediately thought it shallow and easy. Moreover, all Buddhadharma is “empty.” Because this principle of “emptiness” is exceedingly profound, the Buddha explained its meaning through many kinds of causes, conditions, and analogies, thereby making it easy to understand; even children could comprehend it, as in the case of the novice Tu-Đà-Da.

Furthermore, the Buddhadharma is certain and therefore, among all teachings, is supremely true; it is unlike the Bà-la-đà-la-ma-diên scriptures, which contain only words without true meaning. Thus, the Brahmin Lô-Đề addressed the Blessed One, saying: “When bhikshus diligently cultivate and study this true and beneficial Dharma, they bring the outflows to an end.” Furthermore, the Buddhadharma was taught for the benefit of all people in the world; it is unlike the Brahmins’ assertion: “In the Brahmin Dharma, only we ourselves can attain the Path; others cannot.” The Buddhadharma is a Dharma revered by all.

Even heavenly kings, who freely enjoy the five sensual pleasures, still come to accept it with faith. For these reasons, the Dharma Jewel is worthy of reverence.

CHAPTER EIGHT: THE TWELVE DIVISIONS OF SCRIPTURE

Furthermore, the Buddhadharma is divided into twelve divisions: 1. Tu-Đa-La, 2. Kỳ-Dạ, 3. Hòa-già-La-Na, 4. Già-Đà, 5. Ưu-Đà-Na, 6. Ni-Đà-Na, 7. A-Ba-Đà-Na, 8. Y-Đế-Việt-Đa-Già, 9. Xà-Đà-Già, 10. Bệ-Phật-Lược, 11. A-Phù-Đa-Đạt-Ma, and 12. Ưu-Ba-Đề-Xá.

Tu-Đa-La consists of teachings delivered directly in prose. Kỳ-Dạ consists of verses that restate the Tu-Đa-La, spoken either by the Buddha himself or by his disciples.

Question: Why is it necessary to use verses to restate the Tu-Đa-La?

Answer: It is to make the meaning firmly established, just as flowers are strung in sequence upon a cord so that they remain secure, and also to embellish the wording so that people delight in it, just as flowers may be scattered or strung together as adornments. Furthermore, when meanings are set into verse, they become concise and easy to understand. Some beings delight in teachings spoken directly in prose, while others delight in verses.

When the Dharma is first taught directly in prose and then restated in verse, its meaning becomes clear and causes faith to be firmly established. When meanings are set into verse, their sequence and connections become clear, making them easy to praise and proclaim. Therefore, verses must be spoken.

Some may say: “Verses should not be composed in the Buddhadharma, because they resemble songs and chants.” These words are incorrect, for verses should indeed be composed in the Buddhadharma. Why? Because the Buddha himself used verses to teach various matters and meanings.

As a sutra says: “All beautiful words in the world arise from my Dharma.” Therefore, beautiful words are found in verse. Hòa-già-la-na refers to scriptures that contain explanations of meaning; these are called Hòa-già-la-na scriptures. If a scripture contains neither questions and answers nor explanations, as with the Four Unhindered Knowledges, it is called Tu-Đa-La.

A scripture containing questions and answers is called Hòa-già-la-na, as when it teaches that there are four kinds of persons: those who go from darkness into darkness, from darkness into light, from light into darkness, and from light into light. Those who go from darkness into darkness are, for example, persons of lowly and impoverished circumstances who nevertheless commit the three kinds of evil karma and will fall into the evil destinies.

Scriptures such as these are called Hòa-già-la-na.

Question: Why did the Buddha teach scriptures without questions, answers, or explanations?

Answer: Some scriptures have profound meanings, and their meanings are separately explained in the Abhidharma section; therefore, they are not explained there. Some say: “All the scriptures taught by the Buddha contain explanations of their meaning.” However, those who compiled the Dharma Jewel selected scriptures with profound meanings and placed them within the Abhidharma. Thus, the two assemblies that compiled the teachings inside and outside the cave explained their meanings throughout the night; these meanings should be included in the collection concerning the fetters.

Già-Đà is the second division of teaching. Kỳ-Dạ: Kỳ-Dạ means verse. Verse is of two kinds: the first is called Già-Đà, and the second is called lộ-già.

Lộ-già is likewise of two kinds: one accords with the afflictions, and the other does not accord with the afflictions. Teachings that do not accord with the afflictions are called Già-Đà within Kỳ-Dạ. Apart from these two kinds of verse, all remaining scriptures that are not in verse are called Ưu-Đà-Na.

Ni-Đà-Na refers to scriptures concerning causes and conditions. Why? Because when Buddhas or noble sages teach the scriptural Dharma, there must be causes and conditions.

Whether the causes and conditions of these scriptures are contained within the sutras themselves or elsewhere, they are called Ni-Đà-Na. A-Ba-Đà-Na consists of teachings with a beginning and an end, arranged in proper sequence. As a sutra says: “When wise persons speak, their words have sequence, meaning, and explanation, and are not scattered or confused.” Such teachings are called A-Ba-Đà-Na.

Y-Đế-Việt-Đa-Già refers to scriptures concerning causes and conditions and scriptures arranged in sequence. When these two kinds of scripture concern the past, they are called Y-Đế-Việt-Đa-Già, translated in the Qin language as: “Thus did this occur in the past.” Xà-Đà-Già consists of accounts of past events spoken in connection with present circumstances. Although the Tathagata also spoke of events in future lives, these were all based upon the past and present and therefore were not established as a separate division.

Bệ-Phật-Lược refers to scriptures in which the Buddha taught extensively. Some who lacked faith said: “Because the great sages delight in tranquility, dislike commotion, and are weary of the world’s miscellaneous speech, and because they wish to uproot all attachment to pleasure, they do not delight in extensive discourse.” As a sutra says: “There was one who attained the Path yet spoke only a single sentence after more than two months.” To dispel this doubt, it is taught that there are scriptures containing extensive teachings that greatly benefit others.

Thus it is said that the Tathagata has two modes of teaching the Dharma: the extensive and the concise; naturally, the extensive is greater and the concise lesser. A-Phù-Đa-Đạt-Ma refers to scriptures that describe unprecedented events, such as extraordinary occurrences accompanying great transformations, the dimensions of the bodies of the devas, and great earthquakes. Because some people did not believe in such events, scriptures describing unprecedented events were taught.

They also reveal the workings and results of karma and the powers of dharmas, which are inconceivable. Ưu-Ba-Đề-Xá refers to the extensive explanations of the Buddha’s words given by great wise ones such as Venerable Mahākātyāyana. Some people lacked faith and regarded these explanations as not having been spoken by the Buddha.

For their sake, the Buddha therefore taught that there are discursive scriptures. When a scripture contains analytical discourse, its meaning is easy to understand.

These twelve divisions of scripture are called the Buddhadharma. The Dharma Jewel is endowed with such virtues and is therefore worthy of reverence.

TREATISE ON THE SANGHA JEWEL — CHAPTER NINE: PURITY, FIRST PART

Question: Previously you said that one should revere the Sangha Jewel. Why should it be revered?

Answer: In many places, the Buddha himself praised the Sangha. In the Sangha Jewel, the aggregate of morality, the aggregate of concentration, the aggregate of wisdom, the aggregate of liberation, and the aggregate of the knowledge and vision of liberation are all pure. It is therefore worthy of invitations and reverence, and worthy of offerings made with palms joined in respectful homage. Donors thereby obtain benefit, for it is the supreme field of merit.

Purity in the aggregate of morality: The Buddha’s disciples uphold the precepts without blemish and are deeply fearful even of the slightest transgression. The Buddha’s disciples diligently uphold the precepts not because they seek the blessed rewards of rebirth among humans or devas, nor because they fear the hells or the realm of hungry ghosts, but solely because they delight in wholesome Dharma; therefore, this is called purity.

Furthermore, their observance of pure morality is not limited to a prescribed period, unlike brahmins who observe precepts for six months, for a single night, or even for an entire lifetime. Therefore, it is called purity. Moreover, the observance of pure morality abandons the two extremes: it remains far removed from indulgence in the pleasures of the five senses and from the mortification of the body.

Therefore, this morality is said to be cherished by the noble ones, and it is also esteemed by the wise. Furthermore, because they single-mindedly guard against evil, rather than observing the precepts out of fear concerning a future life, the Sangha-jewel is said to possess purity in the aggregate of morality. Purity in the aggregate of concentration: Because meditative concentration can give rise to true wisdom, it is called purity.

Purity in the aggregate of wisdom: Because it is only through wisdom that the afflictions can be completely exhausted, it is called purity. Purity of liberation: Because all the afflictions are completely exhausted, rather than merely restrained, it is called purity of liberation. Purity of the knowledge and vision of liberation: When the afflictions have been exhausted, wisdom arises, namely, the knowledge: “My births are exhausted.” It is not merely because the afflictions are exhausted that one says, “My births are exhausted.” This is purity of the knowledge and vision of liberation.

Worthy of invitation, homage, and offerings: Because they fully possess such virtues, these fields of merit should be invited, reverenced, and presented with offerings. When roots of merit are planted among them, the resulting rewards are immeasurable and cannot be exhausted even after those noble ones have entered nirvana. Capable of benefiting donors: They can cause the merit of donors to increase.

Just as a fertile field endowed with eight qualities enables the five kinds of grain to flourish without spoilage, so too does the field of the Sangha-jewel. Because it fully possesses the eight virtues, it can cause the merit planted by donors to increase. Therefore, it is worthy of reverence.

CHAPTER 10: ANALYSIS OF THE WORTHY AND THE NOBLE

Question: By virtue of what dharmas is it called the Sangha?

Answer: Because of the four practices, the four attainments, and such pure virtues as morality, concentration, and wisdom, it is called the Sangha. The four practices are the practice leading to stream-entry, the practice leading to once-returning, the practice leading to non-returning, and the practice leading to arhatship. There are three kinds of practitioners progressing toward stream-entry: 1. the faith-follower, 2. the Dharma-follower, and 3. the signless-practice follower.

The faith-follower: If a person has not yet attained the wisdom of emptiness and non-self but, through faith in the Buddha-Dharma, practices in accordance with the Buddha’s teachings, that person is called a faith-follower. As a sutra says: “In this matter, I act because of faith.” If one has attained true wisdom, one no longer acts merely by following faith. As the sutra says: “One fully understands that there is no doer and no believer.” Such a one is a superior person.

Therefore, it should be understood that one who has not yet attained true wisdom is a faith-follower. As a sutra says: “If a person examines the Dharma with a little wisdom and accepts it with joyful acquiescence, that person is called a faith-follower. Having passed beyond the stage of an ordinary person but not yet realized the fruit of stream-entry, if that person should die during this interval, that person is called a faith-follower.” While still within the stage of wisdom arising from oneself, this person correctly contemplates all dharmas and mentally accepts and delights in them.

Although not yet possessing the wisdom of emptiness and non-self, that person can produce a mundane state resembling the dharma of acceptance. From this point onward, that person is said to have passed beyond the stage of an ordinary person. Why is this so?

This will be explained extensively later. If that person lacks the five faculties beginning with faith and vigor, that person still remains an external ordinary person. As this person gradually cultivates and attains such dharmas as Warmth and Summit, this is indeed the cultivation of wisdom; nevertheless, because the former designation remains, that person is still called a faith-follower, since that person certainly cannot equal the Dharma-follower.

This sutra ought to say that such a person will certainly realize the fruit of stream-entry, rather than saying, “If that person should die during this interval.” Why? Because a faith-follower may still be far from it. When the householder Ugga made offerings to the Sangha, a deva introduced its members, saying: “This venerable one is an arhat; this venerable one is one progressing toward arhatship,” and so forth, down to: “This venerable one is a stream-enterer; this venerable one is progressing toward stream-entry.” If a person were still within the fifteen thought-moments, such an introduction could not be made.

It should therefore be understood that among those progressing toward stream-entry, some are near and some are far; they are called faith-followers. The Dharma-follower: This person has attained the wisdom of emptiness and non-self but still remains within the dharmas of Warmth, Summit, Acceptance, and the Supreme Mundane Dharma. By following the Dharma and cultivating the dharmas of emptiness and non-self, this person is called a Dharma-follower.

When these two kinds of practitioners enter the Path of Seeing the Truths and see the truth of cessation, they are called followers of signless practice. These three kinds of persons are progressing toward the fruit of stream-entry. Because no fetters are severed on the mundane path, those upon it cannot be called practitioners progressing toward attainment.

The remaining three fruits will be discussed later.

A stream-enterer: As the Buddha said in a sutra: “If a person has severed the three fetters—identity view, doubt, and attachment to precepts and observances—that person is called a stream-enterer. That person will not fall into an evil realm, is certain to attain right wisdom, and will undergo no more than seven rounds of birth and death.”

Question: If, through definitively seeing the truth of the path, a stream-enterer completely severs all the afflictions that are to be severed and extinguishes immeasurable suffering, as stated in the Sutra on the Parable of the Earth, why does this passage speak only of severing the three fetters?

Answer: This matter will be explained more extensively later. It means that when identity view is exhausted, the other kinds are exhausted along with it. As for not falling into evil realms, this too will be explained extensively later in the section on the aggregate of karma.

“Certain to attain right wisdom” means that this person has entered the stream of Dharma and is certain to reach nirvana, just as a tree drifting in the middle of the Ganges, if free from eight obstructing conditions, is certain to reach the great ocean. “No more than seven rounds” means that this person’s undefiled wisdom matures within seven lifetimes, just as the first drop of seminal blood in the womb changes into another state every seven days.

It is also like consuming various kinds of oil, ghee, and curds: within seven days at most, dysentery is cured. Likewise, a lineage extends only to the seventh generation. Again, when a person has been bitten by a snake, the power of the four great elements allows that person to walk only seven steps, while the power of the snake’s venom prevents an eighth step.

Deceptive dharmas likewise endure for as many as seven lifetimes. Again, when seven suns appear, the eon is consumed by fire. In the same way, undefiled qualities accumulated over seven lifetimes burn away all the afflictions.

It is also simply the nature of this Dharma that there are only seven rounds. Some stream-enterers enter nirvana in the present life; some do so in the second or third life; and at the latest, they do so in the seventh life. Such a person is called a stream-enterer.

One progressing toward once-returning: The fetters severed through cultivation are divided into nine grades. If one has severed one or two, up to three, four, or five grades, one is progressing toward once-returning. Some say: “They are severed by only a single dharma of the uninterrupted path.” This is incorrect, for the Buddha states in the sutras that they must be severed through innumerable states of mind, as explained in the Sutra of the Simile of the Axe Handle.

One progressing toward once-returning is also called “one passing from family to family.” Such a person may return two or three times, or may enter nirvana in the present body. This is one progressing toward once-returning. A once-returner: Such a person will return to the human realm only once and then enter nirvana.

Because this person, through cultivation, has weakened the fetters, that person is called a once-returner. A once-returner may enter nirvana in this very life and thus be progressing toward non-returning. If one has severed the seventh or eighth grade of fetters, one is in either case called a person progressing toward non-returning.

One who has severed the eighth grade is called a single-seed practitioner. A person progressing toward non-returning may enter nirvana in this very life. Because such a person has completely abandoned all nine grades of fetters belonging to the Desire Realm, that person is called a non-returner.

There are eight distinctions among non-returners. It has been said that some enter cessation in the intermediate existence; some enter cessation after taking birth; some enter cessation without exertion; some enter cessation with exertion; some ascend to the Akaniṣṭha Heaven and enter cessation there; some enter cessation after changing their place of rebirth; and some enter cessation in the present life. These distinctions exist according to whether their faculties are superior, middling, or inferior.

Those who enter cessation in the intermediate state are also of three capacities: superior, middling, and inferior. There are non-returners who are deeply weary of the world but still have slight obstructions, and therefore cannot enter cessation in the present life; only while dwelling in the intermediate-state body do they enter cessation. Those in the state of rebirth are also of two kinds: those who enter cessation upon birth, those who enter cessation through practice, and those who enter cessation without practice.

Entering cessation upon birth means that, upon being born, one becomes profoundly disenchanted with the state of rebirth and immediately enters nirvana; this is called entering cessation upon birth, because one possesses keen faculties. Some, after being born, naturally have the undefiled factors of the Path manifest before them and, without needing to apply themselves diligently to cultivation, enter nirvana. This is called entering cessation without practice, because they possess middling faculties.

Some, after being born, greatly fear taking on another body and must diligently cultivate the Path before entering nirvana. This is called entering cessation through practice, because they possess dull faculties. Thus, those who enter cessation through superior practice are also of three kinds: one who dies in one place, is born in one place, and then immediately enters nirvana is called one of keen faculties.

One who undergoes birth in two places is called one of middling faculties. One who dies in every place and is born in every place is called one of dull faculties. Progressing from the first dhyana to the Heaven of Abundant Fruit is called certainty.

After reaching the Heaven of Abundant Fruit, one may be born in the Pure Abodes. Such a person no longer proceeds to the formless realm. One who is attached to the bliss of concentration will certainly not be born in the Pure Abodes.

Transformation in a subsequent life means that one may have attained the fruit of stream-enterer or once-returner in a former life and, after taking another body, attain the fruit of non-returner; such a person does not enter the form realm or the formless realm. Present-life cessation refers to the foremost among those of keen faculties, who can enter nirvana in this very body. There are also two kinds of persons: those liberated through faith and those who have attained through insight.

These two kinds differ according to their faculties. A trainee of dull faculties on the Path of Contemplation is called one liberated through faith; one of keen faculties is called one who has attained through insight. A non-returner endowed with the eight liberations is called a body-witness.

All these classes become arhats because they have equally severed the fetters. One who has completely eliminated all afflictions is an arhat. There are nine kinds of arhats: 1. one liable to fall away, 2. one who safeguards attainment, 3. one who contemplates death, 4. one who abides immovably, 5. one capable of advancement, 6. one whose attainment is indestructible, 7. one liberated through wisdom, 8. one liberated in both ways, and 9. one who never regresses.

These arhats differ because of the faculties of faith, vigor, and the others that they have attained.

The person of dullest faculties is one liable to fall away: such a person loses right concentration, and because right concentration has been lost, undefiled wisdom cannot manifest. One who safeguards attainment possesses somewhat better faculties: if such a person guards right concentration, it is not lost; if it is not guarded, it is lost. One liable to fall away loses it even when previously striving to guard it.

One who contemplates death has faculties somewhat better still. Being profoundly weary of all forms of karmic recompense, such a person, because unable to attain right concentration, finds it difficult for undefiled wisdom to manifest. Even if it is attained, after rejoicing in it, it is lost; therefore, such a person seeks death.

One who abides immovably is one who, after attaining right concentration, neither advances nor regresses. The preceding three kinds dwell in the regressive division of right concentration, while one who abides immovably dwells in the abiding division of right concentration. One capable of advancement is one whose right concentration, once attained, becomes steadily stronger; such a person cultivates within the advancing division of right concentration.

One whose attainment is indestructible is one whose right concentration, once attained, cannot be destroyed by causes and conditions. Such a person abides in the penetrating division of right concentration. Because the person’s wisdom is extremely sharp, the characteristics of entering, abiding in, and emerging from right concentration are skillfully apprehended without its being impaired.

Because of the concentration of cessation, there are two kinds of persons. One who does not attain

this concentration is called liberated through wisdom. One who attains this concentration is called liberated in both ways. One who never regresses is one from whose attained virtues there is no falling away. As stated in the sutra, the Buddha told the bhiksus: “Even if my disciples were to carry me away upon a bed, I would never lose what I had previously attained.”

These nine kinds are called persons beyond training. Previously there were eighteen trainees, and there are nine persons beyond training, making twenty-seven kinds in all. They are called all the fields of merit in the world.

The Jewel of the Sangha is fully endowed with virtues and is therefore worthy of reverence.

CHAPTER ELEVEN: THE FIELD OF MERIT

Question: For what reasons are these noble sages called fields of merit?

Answer: Because they have completely eliminated greed, hatred, delusion, and the various afflictions, they are called fields of merit. It is said that if weeds resembling rice are not removed, they will harm the good rice shoots. Therefore, offerings made to those free from desire yield great beneficial results.

Moreover, because the minds of these persons are empty, they are called fields of merit. Why is this so? Because there are no characteristics, the afflictions of greed, hatred, and delusion cannot arise, and evil karma is not produced.

Moreover, because these noble sages have realized the unconditioned Dharma, they are called fields of merit. Furthermore, all the meditative concentrations attained by these persons are pure, for both coarse and subtle afflictions have been completely abandoned. Because they have also relinquished all sorrow and joy, they are called fields of merit.

Furthermore, because they are able to eliminate the five bonds of the mind, their minds become pure, and thus they are called fields of merit. Moreover, they have fully developed the field of eight virtues; skillfully guard their minds with the seven requisites of concentration; can utterly destroy the seven corruptions and remain free from faults; and are fully endowed with moral conduct and the seven purifying qualities.

They have also perfected the eight virtues of practicing few desires and contentment. Because they have crossed to the other shore, or are diligently seeking to cross over, they are called fields of merit. As stated in the sutra: “Merely giving rise to the intention to cultivate wholesome Dharma can bring many benefits”; how much more so actual cultivation?

These noble sages constantly cultivate wholesome Dharma and are therefore called fields of merit. As stated in the sutra: “If a donor makes an offering to a bhiksu who observes the precepts, and that bhiksu, after receiving the offering, enters immeasurable right concentration, the donor gains immeasurable merit.” Within the assembly are persons who enter the right concentrations of immeasurability, signlessness, and imperturbability, enabling donors to receive immeasurable karmic results; therefore, they are called fields of merit.

Moreover, as stated in the sutra: “When three conditions come together, great merit is produced.” The first is faith, the second is the gift, and the third is the field of merit. Within the Sangha are persons of abundant virtue, and toward such virtuous persons faith is easily engendered. Furthermore, because an offering to the Sangha is endowed with nine causes and conditions, it yields great karmic results.

When an offering is made to the Sangha, the recipients are pure, and thus the donor is certain to become pure. Furthermore, there are eight kinds of giving: with a pure mind and few gifts, little is given to one who breaks the precepts; with a pure mind and few gifts, much is given to one who breaks the precepts; with a pure mind, the things offered are few, while much is given to one who breaks the precepts; with a pure mind and few gifts, little is also given to one who observes the precepts; with a pure mind and few gifts, little is also given to one who observes the precepts; and with a pure mind and many gifts, the four corresponding kinds are likewise distinguished.

In making offerings within the Sangha, one is certain to perfect either two or three of these. All wholesome persons rely upon the Sangha to increase their virtues, and only afterward dedicate them according to their aspirations toward bodhi. Moreover, through giving these offerings to the Sangha, all will attain the fruit of liberation; throughout samsara, this merit can never be exhausted.

Furthermore, offerings made to the Sangha all serve to adorn the mind. Again, pure faith arising toward a single member of the Sangha may sometimes be easily destroyed, but pure faith in the Sangha can never be destroyed. Moreover, loving reverence arising toward a single person may not become extensive, but when faith and reverence arise toward the Sangha, the mind becomes vast because the objects of its attention are many and immeasurable.

Furthermore, such offerings are made with the wish that all persons may enter the ranks of the Sangha. Because this mind is vast, its karmic result is also great.

For the reasons given above, these noble sages are called fields of merit. Therefore, they are worthy of reverence.

CHAPTER TWELVE: AUSPICIOUSNESS

Because these Three Jewels are fully endowed with merit and virtue, they were mentioned earlier in the scripture. Furthermore, these Three Jewels are the foremost auspicious sign for the entire world, as will be stated in the Verses on Auspiciousness. The Buddha, the Dharma, and the Sangha are called supremely auspicious.

There are also scriptures that regard auspicious signs as increasing longevity to ten thousand years and bringing widespread renown to those newly studying the Path. This is the view of the authors of those scriptures. For example, they place the syllables A-Da at the beginning of a scripture; yet these are not true marks of auspiciousness.

This will be explained extensively later. If anyone wishes to seek the foremost and most auspicious sign, it is precisely the Three Jewels.

Therefore, one should take refuge in them. As the Verses on Auspiciousness state:

The Buddha is the Greatly Awakened One,

The unsurpassed Guide and Teacher;

Throughout the realms of devas and humans,

He is called supremely auspicious.

If a person, with regard to the Buddha,

Has firm and unwavering faith,

And upholds the pure precepts,

This is called supremely auspicious.

Keeping far away from foolish people,

Drawing near to those endowed with wisdom,

And honoring those worthy of honor—

This is supremely auspicious.

Therefore, they are worthy of reverence and homage. Because the Three Jewels are supremely auspicious, I pay homage to them. I must first elucidate this.

End of Fascicle One of the Treatise on the Establishment of Truth.