釋摩訶衍論

It is heard that: The moon is like a mirror, and the heavens shine like jade. The warm place upon the mountain is the most honored place in the house of Chan. It shades both paths, reaching to all lands; then one sees all things, obtains many benefits, and raises high the joy of that radiance. Then, in the sacred stillness, one hears that Way from a thousand ages past, as though it were that very understanding. There are a hundred different places of understanding; how much more so at the beginning of this explanation.

Previously, we heard the explanation concerning the period of the teaching’s transformation. The form of the elephant was seen as though nonexistent, dispersing like the wind. Thereafter, one encountered the Mani Jewel Treasury, extending eastward, splendid and precious, as numerous as the meshes of Indra’s net, as numerous as grains of sand.

Within, it gives rise to delight—could that mind not be vast? Like lotus blossoms in full bloom in the Jeta Grove, could this be merely a place of outward beauty that delights the eye? Looking outward from the dwelling place, one sees it arise.

Do not pass it by, but reverently receive it beside that star. I shall now clearly explain the cause from which the seven factors of awakening arise within the precious forest. Planting lotuses of the eight virtues in the jeweled pond, one goes there and delights in them.

Having swiftly arrived there, from the east there naturally comes yet another golden carriage, standing directly before the gate. As for the Way of a sovereign, one must write a preface before the book, like a precious mirror shining down upon an empty mountain and then merging into the world. It was recorded in the language of Magadha so that, in the future, the eighty thousand might circulate eastward.

At the same time, those five hundred precious factors of awakening from the past went southward to teach and transform. From Avalokitesvara, we temporarily borrow hands and eyes. This belongs to the innumerable gates of the teaching.

This is precisely its meaning. When precious jewels are stored at Thi Ca, there is apprehension, while the meanings are beyond enumeration. Through the virtue and radiance of the sage Asvaghosa, the Great Being Nagarjuna was then fully revealed.

Like an auspicious cloud, it covered the entire realm—lofty and beautiful. He himself did not associate with the Sangha in the mountains, yet he planted those two kinds as causes that made the pond fragrant; his exposition was like precious flowing water, overshadowing even Maitreya. Is this not the secret place of obedience after Sakyamuni?

The one who explained the Treatise on the Mahayana did so because it contains meanings profound at their source, its nature inexhaustible as the great ocean. Hearing of its origins, one finds it praiseworthy, like the morning star shining beside the moon. People of the world had not yet understood how to return to this place.

Upon returning, it is like flowered brocade, and one reaches the place of clarity. It is not something measurable within ordinary life. One should know that within a single realm there are both sun and moon.

Beneath heaven there are also two Emperors. I have heard that this Sanskrit text was formerly in India and was then reverently brought to this eastern land. In the third year of Hongshi, during the first ten days of the ninth month, at the Great Adornment Monastery, the brush was taken up and this treatise was respectfully translated.

The direct translator was the Tripitaka Master Phiệt Đề Ma Đa, while the layman Lưu Liên Đà served as scribe, giving thanks to the precious sages and worthies. From beginning to end, it took two years to complete the translation. Both aspects were brought to excellent accomplishment.

Like the constellations beneath the heavens, all was made complete. The river’s waters had settled and become pure; thus the great ocean also became clear. Although I have not yet understood it fully, I have brought forth the supreme treasure of heaven and earth, placing a small portion upon this Mount Sumeru to bring joy at the gate and extend it throughout the Dharma realm.

Great goodness arrives and enters the place of solemn dignity, certainly abiding in this principle. It is called wondrous joy, like receiving the shelter of a bird’s wings. Apart from this, how could it be called warmth?

To speak thus is surely excellent; therefore I call myself ‘I.’ To call it auspicious—these are my words. It shall serve as a refuge for later generations. At the place of ultimate principle, it is chanted and recited.

Pause at each sentence and contemplate it. If that view is destroyed, it has not yet been made expansive and remains greatly empty. Having lost that precious mirror, do not seek to explain the traces of the elephant.

I shall not take the moonlight streaming over it to compose words in response to the request, like the tortoise and the hare sheltering one another. Borrowing this image, I compose this, calling it the preface to this work.

Homage to perfect awakening,

The Dharma treasury realized through awakening,

The Great Being who composed the treatise,

Together with the sages and worthies.

Wishing to open the obstructed gate,

Provisionally revealing the place of arrival,

To benefit all sentient beings,

And thereby repay the Teacher’s kindness.

The treatise states: This treatise is now composed to explain the Treatise on the Mahayana (the Awakening of Faith). It seeks to reveal the profound, ultimate, and wondrous essence taught by the true master. If one has not yet realized perfect awakening, one has not yet escaped wrong conduct.

Dim and obscure, it can in no way be seen, for it lies beyond thought. Or, wishing to benefit sentient beings, one opens a nearby gate through which to enter, reveals the destination, and then enters into the profound principle to understand it; or, because the Teacher reached the utmost profundity, one sets forth a small portion in order to repay the Teacher’s great kindness; or one silently observes that, among sentient beings of the future, hundreds of thousands of doctrinal disputes concerning the central tenets will arise; or one has personally and closely heard and received A Thế Gia (seed).

There are many causes and conditions such as these; therefore, this treatise was composed.

Having explained the fundamental basis, we shall next discuss in sequence the distinctions among treatises. There are many kinds of treatises. Under which category is this Treatise on the Mahayana included, and what does that category encompass? The verse states:

One hundred and nine thousand works;

All are subsumed under ten treatises:
Ma Ha La Phạt Đề (ignorance),

Ổ Xá Ma Xà Tha (Master, personal preceptor),

Phạt Na Đề Xá Treatise,

A Bộ Đế Phạt Ma,

Hồ A Ma Tăng Na,

And Kiền Bà Ma Ca.

The treatise states: When all the various kinds of treatises are gathered together, there are altogether one hundred and nine thousand works. All these treatises are subsumed under ten categories. What are the ten?

First, the Ma Ca La Treatise.

Second, the Bạt Đề Treatise.

Third, the Ổ Xa Ma Treatise.

Fourth, the Xà Tha Treatise.

Fifth, the Phạt Na Đề Xá Treatise.

Sixth, the A Bộ Đế Treatise.

Seventh, the Phạt Ma Treatise.

Eighth, the Hồ A Treatise.

Ninth, the Ma Tăng Na Treatise.

Tenth, the Kiền Bà Treatise.

These are called the ten. The Treatise on the Mahayana is included under the appropriate category among these treatises. Bodhisattva Asvaghosa composed treatises. Within them are many words and many meanings. Under what category is the Treatise on the Mahayana included? The verse states:

Altogether one hundred works,

Ninety-nine kinds of texts;

Ten kinds encompass their meanings,

Distinguished treatises encompass what is excellent.

The treatise states: Bodhisattva Asvaghosa composed altogether one hundred works. Of these one hundred works, ninety-nine kinds are included among textual treatises; apart from these, ten kinds of treatises are included among treatises encompassing meaning. What are the names and designations of these ten excellent, separately classified treatises that encompass meaning? This will now be explained together with Già Di Già. The verse states:

All-pervading and returning to truth,

The truly wondrous treasury within,

The unity of beings and lives,

Samadhi and purity are the root treatises;

Profound principle, awakening of faith,

Establishing one and the same characteristic.

The treatise states: What are the ten?

First, the Treatise on the All-Pervading One Mind.

Second, the Treatise on Integrating the Conventional and Returning to Truth.

Third, the Treatise on the Inner Treasury of the Dharma Realm.

Fourth, the Treatise on the Secret and Wondrous.

Fifth, the Treatise on the Unity of Beings and Lives.

Sixth, the Treatise on the Samadhi of Suchness.

Seventh, the Treatise on the Purity of the Mind’s Nature.

Eighth, the Treatise on the Unmoving and Unoriginated.

Ninth, the Treatise on the Extremely Profound and Mysterious Principle.

Tenth, the Treatise on the Awakening of Faith in the Mahayana.

These are precisely the ten. Although these ten treatises differ in number, that which they establish is the same and of a single kind.

Having explained the distinctions among treatises, we shall next discuss the distinctions among the treasuries. How many treasuries are there, and what do they encompass? What, then, encompasses the Treatise on the Mahayana?

The verse states:

There may be fifty-one treasuries,

Or only ten, as stated in the sutras;

It is encompassed by three treasuries.

The treatise is either comprehensive or specific.

The treatise states: These fifty-one are the distinct causes and fruits. They represent merits and guide practitioners. The Vajra Covenant Sutra states: The Buddha told Shariputra, “I shall now speak to you words of unobstructed eloquence, proclaiming, explaining, and revealing the fifty treasuries of causes and the one treasury of fruit.” Alternatively, ten treasuries are established. What are the ten?

First, a single treasury is established to encompass all dharmas. This is called the Treasury of the Dharma Realm and the Dharma Wheel. The Perfect Fulfillment Covenant Sutra states: “All sentient beings possess speech and sound. It is not that the Tathagata fails to use the Dharma wheel to encompass their faculty of hearing.”

Second, two treasuries are established to encompass all dharmas: the Shravaka Treasury and the Bodhisattva Treasury. The Dharani Covenant Sutra states: “Although the Dharma gates are boundless, they do not extend beyond these two treasuries.”

Third, three treasuries are established to encompass all dharmas, with the addition of the Tathagata Treasury. The Radiant Light Covenant Sutra states: “Throughout kalpas as numerous as the sands of the Ganges in the past, all Buddhas proclaimed only the Shravaka Dharma Treasury, the Bodhi Dharma Treasury, and the Tathagata Dharma Treasury. Apart from these, there is no other path.”

Fourth, four treasuries are established to encompass all dharmas, with the addition of the Pudgala Treasury, the treasury of sentient beings. The Factors of the Path Covenant Sutra states: “Children of the Buddha, listen well, and I shall explain this to you. The treasury of causes, the treasury of meanings, the treasury of essence, the treasury of wisdom, together with the treasury of faith, the Shravaka Treasury, the Bodhisattva Treasury, and the Dharma Treasury of Great Awakening—why is this so? It is because all practitioners gradually progress toward superior dharmas.”

Fifth, five treasuries are established to encompass all dharmas, with the addition of the Deva Treasury. The Son of the Devas Covenant Sutra states: “The Buddha told Già Luận, ‘It cannot be said that the pure retribution is empty. For the great assembly, I proclaim the Treasury of Purity, the Treasury of Human Beings, the treasuries of the Two Vehicles, and the Dharma Treasury of the Great Awakening of all Buddhas.’”

Sixth, six treasuries are established to encompass all dharmas, with the addition of the Nairayika Treasury, the treasury of hell beings. The Fear Covenant Sutra states: “I do not remain seated in silence, but distinguish and proclaim the eighty-four thousand Nairayika treasuries, together with the five kinds of treasuries previously described.”

Seventh, seven treasuries are established to encompass all dharmas, with the addition of the Ma La Cưu Đa Gia Treasury. The Bàng Mẫu Covenant Sutra states: “I now speak truthful words to Bàng Mẫu and to the great assembly of one hundred seventy-three thousand, distinguishing and explaining fifty-one thousand three hundred and eleven kinds of treasuries of the paths of ghosts and spirits, together with the six treasuries previously described.”

Eighth, eight treasuries are established to encompass all dharmas, with the addition of the Kiền Bà Đà Na Phạt Treasury. The Dragon King Covenant Sutra states: “The Dragon King Nanda posed eight thousand questions to the Tathagata. The Buddha revealed one billion treasuries of the animal realm, together with the seven treasuries previously described.”

Ninth, nine treasuries are established to encompass all dharmas, with the addition of the Treasury of the Material World. The World Covenant Sutra states: “At that time, the Blessed One told the Tree Deity, ‘Excellent! Excellent! You understand clearly. If you wish to hear, I shall distinguish and explain for you the treasury of supporting abodes, together with the eight kinds of treasuries previously described.’”

Tenth, ten treasuries are established to encompass all dharmas, with the addition of the Miscellaneous Treasury. The Sound Covenant Sutra states: “I now reveal eight kinds of miscellaneous treasuries, together with the nine treasuries previously described.”

These are called the ten. All these treasuries together encompass one billion and eight thousand Dharma treasuries. Fundamentally, there are three treasuries, though all ten may also be included. What are the three?

First is the Sutra Treasury; second is the Vinaya Treasury; and third is the Abhidharma Treasury. These are called the three. The Treatise on the Mahayana is either encompassed by all the treasuries or solely by the Abhidharma Treasury. Therefore, the verse states:

Either comprehensive or specific. “Comprehensive” means universally encompassing. “Specific” means distinctly differentiating. It preserves these teachings and practices so that, accordingly, they are not lost. Therefore, it is called a treasury.

The distinctions among the treasuries have now been explained; next, the distinctions among the sutras will be discussed. How many kinds of sutras are there, and what do those sutras encompass? On which sutras does the Treatise on the Mahayana now rely? The verse states:

Within the number of one hundred

There are twelve divisions of scripture:

Sutra, Geya,

And Vyakarana,

Gatha, Udana,

Together with Nidana,

The Avadana scriptures,

Itivrttaka,

Jataka, Vaipulya,

Adbhuta-dharma,

And Upadesha scriptures,

Relied upon comprehensively or specifically.

The treatise states:

Generally speaking, there are many kinds of sutras, numbering as many as tens of billions of texts; these are collectively comprised within the twelve divisions of scripture. What are the twelve?

First is Sutra.

Second is Geya.

Third is Vyakarana.

Fourth is Gatha.

Fifth is Udana.

Sixth is Nidana.

Seventh is Avadana.

Eighth is Itivrttaka.

Ninth is Jataka.

Tenth is Vaipulya.

Eleventh is Adbhuta-dharma.

Twelfth is Upadesha.

Together, these constitute the twelve divisions. The Treatise on the Mahayana is based upon these principal scriptures, either comprehensively or specifically. “Comprehensive” means universally encompassing. “Specific” means distinctly differentiating. The text of the Treatise on the Mahayana is concise and its sentences are few and brief; truly, it is exceedingly subtle and wondrous. Why, among the immeasurable and boundless covenant sutras, as numerous as the ocean, does it rely only upon these? It is like Bà Tát Y Già Ngữ and like Phiêu Đa La Cựu Đề. Therefore, nothing is lost. How many kinds of sutras does it specifically rely upon? How many familiar titles are there?

The verse states:

Altogether there are one hundred sutras,

Beginning with Radiant Light and Great Awakening;

Each of the first fifty has one hundred,

Each of the latter fifty has one thousand.

The treatise states:

The Treatise on the Mahayana specifically relies upon sutras. Altogether, there are one hundred. What are these one hundred?

First is the Sutra of the Radiant Light of Great Awakening.

Second is the Sutra of Profound Accord with Principle.

Third is the Vajra Samadhi Sutra.

Fourth is the Sutra of the Non-Activity of All Dharmas.

Fifth is the Sutra of Teaching the Dharma in the Grove of Trees.

Sixth is the Sutra of the Inexhaustible Single Ground.

Seventh is the Sutra of Pure Suchness.

Eighth is the Sutra of Intrinsic Nature and Intrinsic Essence.

Ninth is the Sutra of the Shared Nature of the Mahayana.

Tenth is the Alaya Consciousness Sutra.

Eleventh is the Sutra of Perfect Fulfillment of the Fruit.

Twelfth is the Sutra of Equality with Space.

Thirteenth is the Sutra of the Three Samadhis.

Fourteenth is the Sutra of the Dharma of the One Mind.

Fifteenth is the Sutra of the Wisdom of Original Nature.

Sixteenth is the Sutra of the True Dharma Realm.

Seventeenth is the Sutra Encompassing the Immeasurable.

Eighteenth is the Sutra of the Supreme Ultimate.

Nineteenth is the Vimalakirti Sutra.

Twentieth is the Sutra of the King of Lanka.

Twenty-first is the Sutra of the Middle and the Real.

Twenty-second is the Sutra of the Beginningless.

Twenty-third is the Sutra of the Ten Benefactions.

Twenty-fourth is the Sutra of Turning the Wheel.

Twenty-fifth is the Sutra of the Cloud of Loving-Kindness.

Twenty-sixth is the Sutra of Abandoning the Mind.

Twenty-seventh is the Sutra of the Flavorless.

Twenty-eighth is the Sutra of Sages and Saints.

Twenty-ninth is the Sutra of Concealment and Disappearance.

Thirtieth is the Avatamsaka Sutra.

Thirty-first is the Large Prajnaparamita Sutra.

Thirty-second is the Sutra of Quiescent Extinction.

Thirty-third is the Sutra of the Sacred Standard.

Thirty-fourth is the Sutra of Pervasive Conditions.

Thirty-fifth is the Sutra of Perfuming and Cultivation.

Thirty-sixth is the Buddha-Nature Sutra.

Thirty-seventh is the Sutra of the Profound Principle.

Thirty-eighth is the Lankavatara Sutra.

Thirty-ninth is the Sutra of Original Karma.

Fortieth is the Sutra of the Skandhas as Lofty Mountains.

Forty-first is the Sutra of Returning to the Origin.

Forty-second is the Sutra of True Cultivation.

Forty-third is the Sutra of the Eight Virtues.

Forty-fourth is the Sutra of the Buddha’s Wisdom.

Forty-fifth is the Sutra of Dependent Origination.

Forty-sixth is the Sutra of the One Essence.

Forty-seventh is the Sutra of the White Buddha.

Forty-eighth is the Sutra of the Great Ocean.

Forty-ninth is the Sutra of Signlessness.

Fiftieth is the Sutra of All-Pervading True Suchness.

Fifty-first is the Sutra of the Ten Kinds of Tathagata Treasury.

Fifty-two is the Sutra of the Originally Inherent Three Bodies.

Fifty-three is the Sutra of the Conditions for Penetrating the Eight Consciousnesses.

Fifty-four is the Sutra of Dharmas Equal to the Bodies of Sentient Beings.

Fifty-five is the Sutra of the Inexhaustible Treasury of All Buddhas.

Fifty-six is the Sutra of Praising the Chapter on the Unwholesome.

Fifty-seven is the Sutra of the Single, Identical Characteristic of All Dharmas.

Fifty-eight is the Sutra of the Contemplation of Great Compassion as a Single Essence.

Fifty-nine is the Sutra of the Tathagata’s Originally Inherent Wisdom.

Sixty is the Sutra of the Dharma-Realm Buddha-Lands in Every Particle of Dust.

Sixty-one is the Sutra of the Original Limit of the Wheel-Turning Monarch.

Sixty-two is the Sutra of the Dharma Wheel of the Dharma Realm.

Sixty-three is the Sutra of Originally Inherent Great Wisdom.

Sixty-four is the Sutra of the Equal Dharma Realm.

Sixty-five is the Sutra of the Eternal Abiding of the Four Characteristics.

Sixty-six is the Sutra of the Single Characteristic of Suchness.

Sixty-seven is the Sutra of Flowing Yet Unmoving.

Sixty-eight is the Sutra of Quiescent Nirvana.

Sixty-nine is the Sutra of Penetrating Sounds.

Seventy is the Sutra of the Tathagata’s Own Characteristic.

Seventy-one is the Sutra of the Lady.

Seventy-two is the Sutra of the Dharma Gate.

Seventy-three is the Sutra of the Eight Similes.

Seventy-four is the Sutra of Abiding in the Middle.

Seventy-five is the Sutra of Complete Retention.

Seventy-six is the Sutra of Immovability.

Seventy-seven is the Sutra of Rain-like Wisdom.

Seventy-eight is the Sutra of Wisdom of the Path.

Seventy-nine is the Sutra of Original Enlightenment.

Eighty is the Sutra of the Great Immeasurable.

Eighty-one is the Sutra of the Naturally Inherent Fruition.

Eighty-two is the Sutra of the Extremely Profound Dharma Treasury.

Eighty-three is the Sutra of the Purity of the One Path.

Eighty-four is the Sutra of the Ten Kinds of Deluded Conception.

Eighty-five is the Sutra of the Clearly Revealed Dharma Gate.

Eighty-six is the Sutra of the Perfectly Fulfilled Realm.

Eighty-seven is the Sutra of Luminous True Wisdom.

Eighty-eight is the Sutra of Cause and Effect Sharing a Single Essence.

Eighty-nine is the Sutra of the Mind-Spirit That Is Not Empty.

Ninety is the Sutra of the Practice of Unborn True Wisdom.

Ninety-one is the Sutra of Unobstructed Liberation.

Ninety-two is the Sutra of Growth in Accordance with Conditions.

Ninety-three is the Sutra of the True Limit of Dharma-Nature.

Ninety-four is the Sutra of Vast and Great Empty Space.

Ninety-five is the Sutra of the Original Causes and Conditions of Arising.

Ninety-six is the Sutra of the Unconditioned Nature of All Dharmas.

Ninety-seven is the Sutra of Original Purity.

Ninety-eight is the Sutra of the Stages of Cultivating the Path.

Ninety-nine is the Sutra of Virtues Complete Without Cultivation.

One hundred is the Sutra of Mahasattva Sarvajna.

These are the one hundred sutras; these one hundred sutras are related to one another as members of a single retinue. From the beginning to the middle, each category contains one hundred, while in the latter half each sutra contains one thousand. Each entry among the sutras, for example, pertains to the guiding principles of a particular treatise. These will be disclosed and made manifest below in accordance with the passages of the text.

The distinctions among the sutras having now been explained, the author will next be discussed. How many statements in the sutras differ from what is given here, and which of them did Master Asvaghosa adopt?

The verse says:

Asvaghosa gathered six together,

Differently stated in the sutras;

They were therefore spoken according to capacities,

And there is no discrepancy among them.

The treatise states: Among this collection of sutras, there are many different kinds of passages. In all, there are six kinds. What are the six?

The first concerns the sutras that teach the various Mahayana dharmas. They were spoken by the Unsurpassed Greatly Enlightened One. When the Buddha was about to enter nirvana, Bodhisattva Asvaghosa rose from his seat, bowed his head at the Buddha’s feet, respectfully joined his palms toward the Blessed One, and spoke this verse:

Supreme One of unsurpassed, perfectly fulfilled great loving-kindness,

Through boundless oceans of kalpas You completed myriad practices;

Only from loving-kindness and compassion for sentient beings

Does the Buddha now declare that He will enter nirvana.

I and all within this great assembly

Are plunged into darkness, our minds and spirits utterly lost.

Blessed One of perfectly fulfilled great loving-kindness,

You leave me behind and depart for another realm.

My heart has not yet been fully steeped in loving-kindness;

If I follow the Buddha there, who could reproach me?

At that time, after Asvaghosa had spoken this verse, he beheld the Buddha’s pure eyes and gradually relinquished his life.

The second concerns the manifestation produced by merit, as stated in a sutra. At that time, the Blessed One said to Asvaghosa:

About three hundred years after my passing, through the power I bestow upon you, you will employ various skillful means to benefit sentient beings and bring them peace and happiness in the future age. Without the power of my blessing, you would be unable to accomplish this by yourself.

The third is stated in the Mahayanaya Sutra as follows: Six hundred years after the Tathagata’s passing, ninety-six different kinds of non-Buddhist teachers will contend with one another through wrong views, seeking to destroy the Buddha-Dharma. Among them will be a bhiksu named Asvaghosa, skilled in expounding the essential Dharma teachings, who will subdue all those non-Buddhist teachers.

The fourth is stated in the Sutra of the Samadhi of Constant Virtue: About eight hundred years after the Buddha’s passing, there will be a wise man named Asvaghosa who will be able to refute non-Buddhist teachings, whether found among non-Buddhists or within the Buddha-Dharma, and thereby establish the Buddha-Dharma.

The fifth is stated in the Sutra of the Purity of the Mani Jewel as follows: One hundred years after the Buddha enters nirvana, a great being named Asvaghosa will appear in the world, preserve the true Dharma, and establish the gateway of the Buddha’s teaching.

The sixth is recorded in the Sutra of King Victorious Crown: Seventeen days after the Tathagata attained the path, a non-Buddhist teacher named Kalanakusyuma transformed his body into an immense divine serpent, manifesting 86,000 heads and 86,000 tongues. In but a moment, he displayed 86,000 different forms, too numerous to describe fully, and then questioned the Tathagata. The Tathagata immediately employed three kinds of replies to dispel his doubts. Thereafter, this Dragon King posed ten further questions to the Tathagata. The Tathagata then gave one hundred different kinds of answers to free him from doubt. When the exchange was concluded, the Buddha told the Dragon King:

Excellent! Excellent, Sramana Asvaghosa! You have done this to protect the Dharma; you have endured assuming this destructive appearance in order to establish the Buddha-Dharma. Cultivate in this way and practice in this way. Do not undertake only minor deeds, but manifest transformations everywhere. The Dragon King then relinquished his animal form and bowed before the Unsurpassed Honored One. With a joyful countenance, he faced the Buddha and recited this verse:

Excellent! How excellent indeed!

Having heard this with my ears,

Whether my eyes see what is false or true,

Great doubt remains within my mind.

My body is not that of an animal;

Nor am I a non-Buddhist teacher.

Through transformation I assumed

An appearance such as this.

The Blessed One is like a mirror;

When I have passed beyond this realm,

I shall proceed into future ages

And, as instructed, accomplish great deeds.

After Asvaghosa had spoken this verse, he again entered meditative concentration and deeply entered quiescence. Thus, these are called the six. In this way, the sutras each speak separately. In accordance with beings’ capacities, he appeared in one period or another. What kind of person was Bodhisattva Asvaghosa? Where was he born, and through what causes and conditions? A verse says:

Through the radiance of the Buddha,

Amid the Immovable Causes,

He appeared in Western India;

In the past he was named

The treatise states: Bodhisattva Asvaghosa was transformed through the radiance of the Buddha. If this is explained, he was a bodhisattva abiding at the causal stage of the Eighth Bhumi and was to be born in western India. Lujia was his father, and Guna was his mother. From the time of his birth, he brought benefit.

In a past age, there was a king named Lunda who possessed 1,000 horses, all of which were keen listeners. If they heard a sound, the king’s virtue increased. If they did not hear a sound, the Great King’s virtue diminished. Thus, whenever those birds saw the white horses, they immediately neighed; if they did not see them, they did not neigh.

At that time, the Great King searched for white horses throughout the entire day but could find none. He then said: “If followers of non-Buddhist paths hear the song of this Asvaghosa, they will be able to undermine the Buddha-Dharma and establish exclusive supremacy and exclusive belief. If a disciple of the Buddha can sing like this bird, he will utterly refute the non-Buddhist paths and establish exclusive supremacy and exclusive belief.”

At that time, the bodhisattva used his supernatural powers to manifest 1,000 white horses and invited 1,000 white birds to come and assist the true Dharma, ensuring that it would not be cut off. Therefore, the Blessed One named him Asvaghosa.

Having explained the distinctive designation of the person, next the principal undertaking is proclaimed and explained. It states:

I entrust the lives throughout the ten directions

To the supremely excellent, universally knowing deeds,

To form unhindered and sovereign,

To the compassionate Savior of the world.

The treatise states: Within this verse there are two approaches. What are the two? The first is the approach that universally gathers all the life faculties of sentient beings. The second is the approach of perfectly taking refuge in Great Awakening.

The approach of universal gathering means universally gathering all sentient beings and all their life faculties throughout all worlds in the ten directions, as expressed by the words “the lives throughout the ten directions.”

The approach of taking refuge means using the lives of sentient beings to take refuge in the One whose wholesome mind is complete. The essential meaning is to entrust one’s life to the supremely excellent deeds, universal illumination, wisdom, unhindered form, sovereignty, salvation of the world, and great compassion. The author of the treatise employs these virtues to praise the Greatly Awakened Blessed One. What is each of these attributes like? The verse states:

Altogether, eighty-four thousand

And forty-eight classes of virtues;

Of the collective classes, each has ten,

While wisdom and unhindered knowledge each have four.

Together with eighty-four thousand

Distinctive physical marks;

Although the merits are immeasurable,

Ultimately they do not exceed this number.

The treatise states: Bodhisattva Asvaghosa presents a total of 84,048 classes of merit with which reverently to praise the Unsurpassed Greatly Awakened One. The fruition of Buddhahood is endowed with pure merits. Although these are said to be immeasurable and boundless, ultimately they do not exceed this number. Therefore, Bodhisattva Asvaghosa praised their general characteristics.

What are the 84,000 merits?

Because of the distinctions among the physical marks, they amount to 84,000.

Why are there forty?

Because supreme excellence, deeds, and universality each have ten classes, together making forty.

Why are there eight?

Wisdom and unhindered knowledge each have four classes; therefore, they amount to eight classes.

What are the ten forms of supremacy?

First is supreme transcendence: being far removed from the stages of the Two Vehicles.

Second is supreme emergence: being forever far removed from the three realms.

Third is supreme counteraction: swiftly departing from the ground of the Four Abidings.

Fourth is supreme overcoming: passing beyond the aggregation of the five skandhas.

Fifth is supreme freedom from craving: no longer dwelling within the six paths.

Sixth is supreme majestic virtue: forever departing from the seven evil armies.

Seventh is supreme host of warriors: completely emerging from the eight forests of error.

Eighth is the supreme sword of wisdom: decisively severing the nine fetters.

Ninth is supreme liberation: eliminating the ten kinds of bondage.

Tenth is supreme courage: breaking the ninety-six kinds of non-Buddhist paths.

What are the ten excellences?

First is excellence of powers: being endowed with the ten powers.

Second is excellence of fearlessness: being endowed with the four fearlessnesses.

Third is excellence of distinctive qualities: being endowed with the eighteen distinctive qualities.

Fourth is excellence of the factors of the Path: being endowed with the thirty-seven factors conducive to awakening.

Fifth is excellence of transformations: being endowed with hundreds of thousands of kinds of transformations.

Sixth is excellence of speech and voice: being endowed with the eighty-eight Brahma sounds.

Seventh is excellence of majestic adornment: being endowed with the thirty-two marks of a great man.

Eighth is excellence of auspiciousness: according to what is performed within the objective realm, merits and wholesome roots arise and

develop.

Ninth is excellence of rarity: within the three realms, he alone is uniquely honored.

Tenth is excellence of dwelling place: because the palace is adorned with 98,000 perfect subtleties, it is called the ten excellences. The sutras contain ten kinds of excellence.

What are the ten deeds?

First is spontaneous action: what is performed is sovereign and free.

Second is impartial action: teaching, transforming, and benefiting without discrimination.

Third is responsive action: appearing in accordance with the proper time.

Fourth is complete action: being endowed with both merit and wisdom.

Fifth is inexhaustible action: being without boundary.

Sixth is action of taking birth together: taking birth according to the place.

Seventh is unattached action: being far removed from the defilements of the world, like a lotus flower.

Eighth is supportive action: providing a basis of reliance, like the great earth.

Ninth is insatiable action: embracing living beings without end, like the ocean.

Tenth is all-penetrating action: being unobstructed, like empty space.

These are called the ten deeds. The sutras contain ten kinds of function. What are the ten forms of universality?

First is universality of the faculties—each of the Buddha’s faculties pervades the Dharma realm.

Second is universality of consciousness—the Buddha’s mind-consciousness is present everywhere.

Third is universality of the objective realm—relying upon perfect wisdom, there is no discrimination.

Fourth is universality of lifespan, which cannot be fully expressed.

Fifth is universality of the retinue, which cannot be measured.

Sixth is universality of merit—each merit is equal to empty space.

Seventh is universality of compassion, which makes no distinctions.

Eighth is universality of speech—the Buddha’s voice reaches everywhere.

Ninth is universality of realization, which has no endpoint.

Tenth is unequaled universality, which is beyond comparison.

The foregoing are called the ten forms of universality. The sutras also speak of ten kinds of universal pervasion. What are the four wisdoms?

First is the wisdom of the treasury of inexhaustible radiance, which can produce one billion and one thousand gateways of wisdom.

Second is the wisdom of the single flavor and the single characteristic, which penetrates immeasurably many dharmas without distinction.

Third is the wisdom of boundless great compassion: whenever it arises, a single transformation fills all worlds throughout the ten directions.

Fourth is the wisdom of unconditioned quiescence and extinction, which is far removed from all activities and karmic deeds.

These are called the four wisdoms. The sutras also speak of perfect wisdom. What are the four unhindered knowledges?

First is unhindered knowledge of dharmas: clearly knowing the true nature and true characteristics of all dharmas.

Second is unhindered knowledge of meanings: clearly knowing the distinctive characteristics and the characteristics of arising and cessation of all dharmas.

Third is unhindered knowledge of expressions: expounding the true characteristics without destroying provisional designations.

Fourth is unhindered eloquence: speaking many words and expounding sutras as vast as the ocean, continuously and without interruption.

Therefore, these are called the Four Unhindered Knowledges. The sutras also contain four kinds of wisdom of liberation. Sovereignty of speech penetrates all that was stated above; therefore, form, characteristics, names, and meanings are not explained separately, being like the great dharani. Therein they are extensively explained and revealed; then true awakening is explained, followed by the Dharma and the Sangha. It further states:

Together with the characteristics of that body,

The Dharma-nature, the ocean of true suchness,

And the treasury of immeasurable merits,

Practice in accordance with reality.

The treatise states: Within this verse there are again two approaches. What are the two?

The first is the approach whose essence gathers all bodies of sentient beings.

The second is the approach that comprehensively penetrates the Dharma treasury of the Sangha.

The approach of gathering in essence means gathering all the immeasurable sentient beings who undergo arising, cessation, and transmigration within this impermanent body, taking the basis of that body as their essential characteristic.

The meaning of the gateway of comprehensive realization is that, by means of these bodies, one comprehensively realizes the profound Dharma treasuries and all practices in accordance with reality. Taken as a whole, all of this expresses the meaning of universally extending homage. Does the treatise master rely upon the Dharma and the Sangha in order to pay homage? What is the character of this? The verse says:

Universally taking refuge, he relies upon fourteen:

The ten of the Sangha and the four of the Dharma;

Or including both those above and those below,

There are many kinds of Sangha assemblies.

The treatise says: Bodhisattva Ashvaghosha takes refuge entirely in fourteen fields of virtue: ten pertaining to the Sangha and four pertaining to the Dharma, each distinct from the others. What are the ten pertaining to the Sangha? Are they distinct from the Ten Grounds?

What are called the four dharmas? They are the teaching, principle, practice, and fruition, each distinct from the others. Here, Dharma means the Dharma of the teachings.

Thus, one should accord with the capacities of all beings through the sutras, vast and profound like the ocean. The nature of true suchness is the principle of the Dharma. In all dharmas, the essential nature is universally equal, free from false and illusory fabrications as well as from the reality imputed through absolute attachment.

Here, “ocean” signifies the fruition of the Dharma. In the fruition of Wondrous Awakening, all virtues are perfectly complete and inexhaustible, like the vast and boundless ocean. The treasury of immeasurable merits means the practice of the Dharma, comprising the pure practices of the six paramitas and the myriad practices.

It is truly inconceivable and surpasses all measure. Here, “suchness” means the ten kinds of true suchness. “Practice in accordance with reality” means the ten kinds of right wisdom.

The principles of true suchness abide within true wisdom, and thus the designation “Sangha” is established. Principle and wisdom interpenetrate, becoming the single flavor of equality. Equality means that there is no contention.

Why does he embrace the lives of beings throughout the ten directions?

It is to reveal that the life faculties embraced are vast, great, and boundless.

Why does he also embrace these bodies and their characteristics?

It is to reveal that the four characteristics and all the agitations of sentient beings are entirely embraced. This aspiration can cause the adamantine, eternally abiding, immovable body to become fully manifest.

Why does the Noble Eightfold Path not itself rely upon this very body?

He can comprehensively reach all immeasurable sentient beings, so that wherever there are bodies and lives, all take refuge in the Three Jewels. This is because he clearly knows that all sentient beings are equal, and that this equality is solely the one true suchness, without distinction. The bodies and lives of sentient beings and my own body and life are of one flavor and one characteristic, never apart from that characteristic. Therefore, these words are proclaimed in verse. Such words are truly profound and wondrous.

Why does he embrace all sentient beings and their immeasurable bodies and lives?

By taking refuge in the Three Jewels, the characteristic of homage is fulfilled. Thereupon, all Buddhas throughout the ten directions and the three periods of time rejoice. All bodhisattvas throughout the ten directions and the three periods of time also offer praise. All Dharma treasuries throughout the ten directions and the three periods of time are constantly disseminated without interruption. Bodhisattva Ashvaghosha realized the Immovable Ground. The virtues of all the grounds below it had already been fully perfected.

Why must he pay homage to members of the Sangha in lower positions?

Because those to whom one turns for refuge are not all at the same level, and each has attained that position within their own essence. If he were taking refuge only in himself, he should pay homage solely to those who have fully attained the Immovable Ground and upward through the Second Ground above it.

If so, why is the Ground of Non-Grasping placed first?

Because there is no person upon whom it relies, no separate analogy is employed. Its manifestation is like an image appearing from above downward. A bodhisattva on the Dharma Cloud Ground constantly causes people to take refuge with reverence; upon which Sangha does such a bodhisattva then rely?

On the Ground of Wondrous Awakening there is the True Sangha; therefore, this does not violate the rule.

If so, why is it not stated separately?

Because its manifestation is like an image appearing from below upward. Therefore, the verse says: “Or including both those above and those below, there are many kinds of Sangha assemblies.” Having expounded the Dharma concerning the Sangha, the treatise then proceeds in sequence to state the principal subject. The verse says:

In order to cause sentient beings

To remove doubts and relinquish wrong attachments,

To arouse right faith in the Great Vehicle,

So that the Buddha-seed shall never be cut off.

The treatise says: Within this verse there are two gateways. What are the two?

The first is the gateway of severing obstructive entanglements, and the second is the gateway of uninterrupted liberation.

Within the gateway of severance there are four distinctions. What are the four?

First is the Gateway of the Mind of Resolute Certainty, which can cause all sentient beings to eliminate doubt and give rise to firm faith, resolutely established in the most profound path of the Great Vehicle.

Second is the Gateway of the Mind of Abandonment through Detachment. This means causing all sentient beings to distance themselves from the obscuring mind, increase the strength of their aspiration, and diligently advance upon the profound and sublime path of the Great Vehicle.

Third is the Gateway of Counteracting Wrong Doctrines. This means counteracting the ninety-six kinds of non-Buddhist paths and their ninety-three thousand retinues; the four kinds of great maras and their thirty-two thousand retinues of demonic beings; eliminating one hundred million, forty-six thousand kinds of worldly doctrines; and deeply entering the profound path of the Great Vehicle.

Fourth is the Gateway of Dispelling Attachments, which causes all other immeasurable sentient beings and all bodhisattvas of the Two Vehicles to eliminate the five kinds of views of a self and realize the five kinds of antidotes, and to eliminate the two kinds of attachment to dharmas and realize the two kinds of antidotes. They thereby turn toward the most profound and wondrous path of the Great Vehicle. In essence, it causes all sentient beings to remove doubts, relinquish wrong attachments, and arouse right faith in the Great Vehicle.

Within the Gateway of Uninterrupted Continuity there are three distinctions. What are the three?

First is the Gateway of the Uninterrupted Great Awakening, which causes perfuming to become the cause of the myriad practices, thereby adorning the fruition of Great Awakening. That fruition is the unsurpassed Dharma King and is never cut off.

Second is the Gateway of the Uninterrupted Dharma Treasury, which causes the supremely wondrous Brahma sound to appear and proclaim all the sutras, vast as the ocean, so that the eighty-four thousand Dharma treasuries are never extinguished.

Third is the Gateway of the Uninterrupted Sangha. This means causing practice on the grounds before realization and on the realized grounds to become vast and great, like establishing a palace within the true suchness of the Dharma realm, and thereafter abiding in the Twofold Sangha without interruption. Thus, the Buddha-seed is certainly not cut off.

Regarding sentient beings, how are they subdivided? What does aspiration counteract, and what does it eliminate? Does it establish the Three Jewels without interruption?

The verse says:

“Persons” universally encompasses the three groups

Who have not yet attained complete realization;

It counteracts the four kinds of severance

And establishes the Three Uninterrupted Ones.

The treatise says: Bodhisattva Ashvaghosha established the sphere of his teaching on the basis of the three groups. Why is this? Because they have not yet realized the complete fruition. There are, however, three classifications of the gateway of the three groups. What are the three?

First, those prior to the Ten Faiths are called the Group Determined in Error. This means that they are unable to believe in karma and its results. The Three Worthies and the Ten Sages are called the Group Determined in Correctness, for their positions are decisively established and they do not regress.

Those possessing the ten kinds of faithful mind are called the Indeterminate Group. This means that they may either advance or retreat and have not yet attained certainty.

Second, those prior to the Ten Faiths, together with those at the stage of the Minds of the Ten Faiths, are called the Group Determined in Error. This means that they possess no roots of goodness. The fruition of Unsurpassed Great Awakening is called the Group Determined in Correctness. After the Ten Faiths have been completed, the Three Worthies and the Ten Sages are called the Indeterminate Group, because none of them has yet reached the ultimate consummation.

Third, those prior to the Ten Faiths are called the Group Determined in Error, because their seeking minds are not at peace. The Ten Sages are called the Group Determined in Correctness, because they can realize the correct truth. The Ten Faiths and the Three Worthies are called the Indeterminate Group, because they have not yet realized the fruition. Thus, these are called the three. Bodhisattva Ashvaghosha takes these as the initial gateway and employs aspiration to counteract the four kinds of severance. The meaning is that the establishment of the Three Jewels is not to be interrupted. Why are there four?

First is Severance through Doubt and Confusion. Because the mind hesitates and cannot reach a decision, it cuts off the seeds of the Three Jewels.

Second is Severance through Weariness and Abandonment. Because the mind harbors craving, it takes no delight in the Dharma and cuts off the seeds of the Three Jewels.

Third is Severance through Wrong Views: because of the deluded conceptualizing mind, one cannot see correctly and severs the seeds of the Three Jewels.

Fourth is Severance through Fixed Attachment: because of attachment to the mind as truly existent, one cannot depart from defilement and thereby destroys the seeds of the Three Jewels.

These are called the Four Severances. The correct purport has already been explained. Now the general meaning will be disclosed in sequence.

It is said: There is a Dharma capable of giving rise to the root of faith in Mahayana. Therefore, it is further said: Within this passage there are again Two Gates. What are these two?

The first is the gate through which one can enter; the second is the gate that is entered.

The gate through which one can enter means the clear exposition of the point of entry into ultimate truth. The gate that is entered means that this Dharma serves well as the basis and refuge. “There is a Dharma” means that there are altogether sixteen dharmas constituting the Gates of Entry.

They can cause people to give rise to faith. This is the characteristic of the general indication of the gates, dharmas, functions, and activities. “Mahayana” is the general indication of the essential nature of the sixteen dharmas that are entered, and it is not the essential nature of two Mahayanas.

Faith is the resolute and diligent mind. The root causes all practices to arise and grow. Once one has entered the principle, duality no longer arises.

Therefore, it is called the root of faith. Furthermore, “faith” here means the Ten Faiths. “Root” means the stages from the initial arousal of the mind and the Abode stages up to the Dharma-Cloud Ground.

Why is this so? Initial faith has no root and comes and goes according to conditions, like the flower Bang Đa Già Y Ma. Later, faith becomes excellent, firm, and unmoving, like the tree Kiền Cưu A Di Thể.

How many meanings does the root of faith possess? What are these meanings?

The verse says:

Each possesses ten meanings:

Purifying clarity and downward transformation.

The treatise says: Faith has ten meanings. What are the ten?

First is the meaning of purifying clarity, for it can make the nature of the mind pure and luminous.

Second is the meaning of certainty, for it can make the nature of the mind lucid and steadfast.

Third is the meaning of joy, for it can eliminate all sorrow and affliction.

Fourth is the meaning of tirelessness, for it can eliminate the mind of indolence.

Fifth is the meaning of sympathetic joy. Regarding the excellent practices of others, it can give rise to a mind of equality.

Sixth is the meaning of reverence; in the presence of virtues, one does not disparage them.

Seventh is the meaning of accordance; one accords with what one sees and hears without opposing it.

Eighth is the meaning of praise; in accordance with those excellent practices, one’s mind extols them.

Ninth is the meaning of indestructibility; the mind is single-mindedly concentrated upon one object and does not forget it.

Tenth is the meaning of loving delight; it can bring the mind of compassion to fulfillment.

These are collectively called the ten.

“Root” also has ten meanings. What are the ten?

First is the meaning of downward transformation, for it can eliminate pride and arrogance.

Second is the meaning of secure profundity, for it can make the principle clearly understood.

Third is the meaning of production, for it gives rise to and nurtures many kinds of merit and virtue.

Fourth is the meaning of firmness, for it can encompass and sustain everything without allowing anything to be deficient.

Fifth is the meaning of continuity, for it grows progressively and cannot be interrupted.

Sixth is the meaning of emancipation, for from ground to ground it gradually advances toward complete detachment.

Seventh is the meaning of cultivation and accomplishment, for it cultivates the various dharmas belonging to the factors of the Path.

Eighth is the meaning of flourishing beauty, for it is adorned with virtuous practices and thus becomes delightful.

Ninth is the meaning of completeness, for at the Stage of Equal Enlightenment, practices are perfectly fulfilled.

Tenth is the meaning of supreme excellence, for in the fruit of Wondrous Enlightenment it is supremely excellent, vast, and unsurpassable.

These are called the ten.

The gate through which one enters and the gate that is entered have many different kinds of distinctions. These will be revealed and explained in the Section on Establishing the Meaning.

The general meaning has already been explained. Now the establishment of the divisions will be clarified in sequence.

It is said: The exposition has five sections. What are the five?

First, the Section on Causes and Conditions; second, the Section on Establishing the Meaning; third, the Section on Explanation; fourth, the Section on Cultivating the Mind of Faith; and fifth, the Section on Encouraging Cultivation and Explaining Its Benefits.

The treatise says: Why must they follow this sequence? Because the teaching appears in accordance with the Dharma in this manner. What does this mean? To reveal the supreme and wondrous medicine, the teaching capable of transforming beings appears in response to the illnesses and hindrances it addresses. It necessarily arises in accordance with the capacities to be treated. Before the illness arose, there was no medicine; before those capacities appeared, there was no instruction.

First, the Section on Causes and Conditions is established. It is intended to reveal that although the wish-fulfilling jewel is only one, it is the source of all precious things. Although the Mahayana Dharma is only one, it is the essential nature of Dharma gates as numerous as the sands of the Ganges. Just as all benefits are received through the majestic power of a great dragon, those of keen faculties and wisdom likewise receive and comprehend everything fully.

Second, the Section on Establishing the Meaning is established. It is intended to reveal the treasury of mani jewels, which augments immeasurable myriads of other treasures and opens a thousand gates to understanding. Although the fundamental Dharma of the Mahayana fully contains boundless hundreds of thousands of meanings, they are separately and extensively explained so that those of pure faculties may clearly understand them.

Third, the Section on Explanation is established. It is intended to reveal that although the eyes see and the ears hear a rain of precious flowers, this is a wondrous art. Within the mind, one contemplates, clearly understands, and fully knows all perfect merits; yet when these appear upon the tongue, one does not contend over points of entry but opens and clears the way forward.

Without approaching the altar, one obtains the wish-fulfilling treasury of jewels, and not by dwelling within a palace. Although the mouth recites the revered words of the teaching, the mind contemplates the profound doctrines in both their extensive and abbreviated forms and applies additional effort to advance directly. This is precisely the vajra.

Even without giving rise to a firm mind of faith, one may obtain the jeweled treasury of the dharma-dhatu, also by virtue of a wondrous accord with one’s capacity.

Fourth, the Section on Cultivating the Mind of Faith is established. If only an abbreviated exposition of the Dharma were disclosed and merely the gate of entry indicated, beings might become fearful upon hearing the extensively taught Dharma gates and fail to enter deeply into cultivation. Only beings of pure faculties can hear the Dharma gates in abbreviated form.

Those unable to understand their explanation would consequently give rise to a mind of estrangement. If beings of such kinds are directly exhorted and invited to follow the conditions, they will gradually advance in cultivation. This enables the hundred causes and conditions of their activities and even the myriad fruits of merit.

If they are not directly exhorted, encouraged, and led to enter, they will gradually drift farther away and, accompanied by afflictions as numerous as the sands of the Ganges, be led into the absence of the true nature.

Bodhisattva Ashvaghosha perceived this benefit; therefore, he revealed the benefits and exhorted beings to cultivate. Thus, afterward, he additionally established the Section on Encouraging Cultivation and Explaining Its Benefits. For what reason were neither more nor fewer established, but precisely five sections?

The verse says:

They encompass that Great General Ground,

With its fifty Dharma gates;

Therefore, neither more nor fewer

Than five sections are established.

The treatise says: Within the Treatise on the One Hundred Thousand Uddanas of the Great General Ground, Bodhisattva Ashvaghosha established altogether fifty distinct Dharma gates to explain the meaning of the teaching. In the present treatise, there are only five sections of Dharma gates. Each section encompasses ten of those Dharma gates.

Therefore, neither more nor fewer than five sections are established. Thus, that treatise establishes the perfect transformations of the ten gates. They are encompassed by the Section on Causes and Conditions.

The one hundred and sixty Mahayanas, together with the ten gates, are encompassed by the Section on Establishing the Meaning. The establishment, accordance, and analytical discernment of the ten gates are encompassed by the Section on Explanation. The ten gates through which one decisively enters cultivation are encompassed by the Section on Cultivation.

The ten gates of exhortation, inquiry, clarification, guidance, and entry are encompassed by the Section on Encouraging Cultivation.

The establishment of the divisions has now been explained. Next, the chapter on the Gate of Analyzing the Teaching will be proclaimed.

It states:

First, the Section on Causes and Conditions is explained.

Question: How many causes and conditions were there for composing this treatise?

Answer: There are eight kinds of causes and conditions. What are the eight?

First, the general causal condition: to enable all sentient beings to depart from all suffering and attain ultimate bliss, not to seek worldly fame, gain, or reverence.

Second, to explain the fundamental meaning of the Tathagata, enabling sentient beings to understand the meaning correctly, without false assertions.

Third, to bring the wholesome roots of sentient beings to maturity, so that they may always have profound and unwavering faith in the Dharma of the Mahayana.

Fourth, to enable sentient beings of subtle wholesome roots to cultivate faith.

Fifth, to reveal skillful means for eliminating evil karmic hindrances, skillfully opening this mind so that it may leave delusion and conceit behind and escape the net of wrong views.

Sixth, to reveal the cultivation of calming and insight, thereby counteracting the erroneous minds of ordinary beings and followers of the two vehicles.

Seventh, to reveal the skillful means of single-mindedly seeking birth in the presence of a Buddha, so that one will assuredly never regress in faith.

Eighth, to reveal the benefits and thereby exhort cultivation. Because there are causal conditions such as these, this treatise was composed.

The treatise says: Among these eight causal conditions, the first pertains to the principal causal condition of the Section Establishing the Meaning. The second pertains to the principal causal condition of the Section Explaining the Meaning. The next four pertain to the principal causal conditions of the Section on Cultivating Faith. The following one pertains to the principal causal condition of the Section Exhorting Cultivation and Explaining Its Benefits. Within the first causal condition there are four approaches. Each of the latter seven causal conditions fully possesses three approaches.

What are the four?

First, enabling the teaching to flourish. Second, clearly distinguishing the sentient beings to be transformed. Third, skillfully carrying out wholesome activity. Fourth, eliminating contentious slander.

What are the three?

They are the first three approaches. Now the corresponding characteristics will first be presented generally, after which they will be explained separately. This is the general characteristic of the causal conditions.

To state generally how the teaching is enabled to flourish: it is because of the eight fundamental kinds, whose basis is the establishment of the principal causal conditions. Therefore, it is called the general causal condition. These are then divided into twenty-four distinct kinds of particular characteristics, constituting the principal causal conditions.

Therefore, they are also called the particular characteristics of the causal conditions. The thirty-two kinds of general and particular Dharma characteristics will naturally be explained clearly in the Section Establishing the Meaning. “To enable sentient beings” clearly distinguishes the sentient beings to be transformed: it gathers and subdues 1,080,086,000 kinds of sentient beings in the Group of Wrong Determination, thirty kinds of sentient beings in the Group of Indeterminate Nature, and one hundred and twenty kinds of sentient beings in the Group of Right Determination, enabling them to depart from all suffering and attain ultimate peace and bliss.

To state generally the skillful performance of wholesome activity: taking the three groups as its objects, it proclaims, expounds, reveals, and indicates the essential Dharmas. It seeks to enable all immeasurable sentient beings to leave behind arising and cessation, impermanence, and suffering, and immediately attain the bliss of the fundamental general characteristic. This is not done to seek worldly fame, gain, or reverence.

To state generally the elimination of contentious slander means that ignorant sentient beings raise doubts such as these: Bodhisattva Ashvaghosha abides at the Immovable Ground and has not yet reached the Dharma Cloud Ground; therefore, he must rely upon bodhisattvas of the higher Grounds and then manifest their spheres of realization, merely to display his own superiority. Seeking fame and gain, he speaks untruthful words that do not express the true meaning.

How could a bodhisattva of a lower Ground presume to transform bodhisattvas of higher Grounds? Therefore, Ashvaghosha dispels these doubts. He himself declares: “In the distant past I already attained perfect enlightenment.

I merely assist in teaching and benefiting the multitudes of sentient beings, and, in order to fulfill my original vows, I provisionally manifest the stages of cultivation and realization. This does not mean that I seek fame or gain.” Thus is it stated. This concludes the discussion of the first causal condition.

The second causal condition is to explain the fundamental meaning of the Tathagata. This, too, is solely to enable the teaching to flourish. That is, this causal condition elucidates and reveals the correct meaning, counteracts false teachings, and thereby constitutes a principal causal condition.

What is meant by “the fundamental meaning of the Tathagata”?

Among all the Tathagatas throughout the ten directions and the three periods of time, there is not a single Buddha who did not attain perfect enlightenment through the one mind, the two gateways, and the seven kinds of counteraction, thereby benefiting sentient beings. To state generally the clear distinction of the sentient beings to be transformed: it gathers and subdues the 1,080,086,000 kinds of sentient beings in the Group of Wrong Determination and clearly explains the correct meaning.

To state generally the skillful performance of activity: taking the deranged sentient beings of the Group of Wrong Determination as its objects, it proclaims, expounds, and reveals the correct meaning in order to counteract deeply rooted attachment to false teachings. Erroneous explanations are exceedingly numerous, and confused, contrary views and hearsay are as plentiful as dust and sand. Its purpose is to eliminate the hindrance of the icchantikas’ lack of faith and enable them to enter the great path of the ten stages of faith.

This concludes the discussion of the second causal condition.

The third causal condition is to distinguish and bring forth the characteristics of the path, thereby constituting a principal causal condition. It is therefore said to manifest and enable the teaching to flourish. It encompasses the three kinds of aspiration through which the wholesome roots of sentient beings are brought to maturity.

To state generally the clear distinction of the sentient beings to be transformed: it gathers sentient beings of the superior grade of the Ten Faiths, the three grades of the Ten Understandings, the three grades of the Ten Practices, the three grades of the Ten Dedications, and the three grades of the Ten Grounds, so that they never regress in faith in the Dharma of the Mahayana. To state generally the skillful performance of activity: taking sentient beings of two groups as its objects, it proclaims and reveals the three kinds of aspiration, enabling them to pass beyond the individual stage and enter the state of superior advancement.

This concludes the discussion of the third causal condition.

The fourth causal condition is to enable the cultivation of faith. It distinguishes four kinds of faith and four kinds of practice, thereby constituting a principal causal condition. Therefore, it is said to manifest the teaching and enable it to flourish for sentient beings of scant wholesome roots.

To state generally, the Approach of Precisely Distinguishing the Sentient Beings to Be Transformed means that it gathers sentient beings in the stage of the Ten Faiths who are of the middle grade within the latter five minds, and thereby enables them to attain the former five. Neither group possesses sufficient wholesome roots; therefore, they are called scant. Because they have not yet attained the latter five divisions, they are called incomplete and are not said to have attained maturity in the cultivation of faith.

To state generally the skillful performance of activity means that it enables the five kinds of faith to be perfected. This concludes the discussion of the fourth causal condition.

The fifth causal condition is to bring the cultivation of faith ultimately to the gateway of differentiated advancement. Furthermore, if a person merely cultivates faith until hindrances are removed and wholesome roots increase, this is therefore said to constitute a causal condition. Thus, it is called the gateway that transforms the teaching and brings it into flourishing.

Here, the sentient beings gathered are those of the inferior grade of the initial mind within the stage of the Ten Faiths. This is also called the Approach of Precisely Distinguishing the Sentient Beings to Be Transformed. It eliminates evil karmic hindrances.

To state generally the Approach of Skillfully Performing the Activity That Brings Forth Flourishing means that, using reverential worship and repentance as skillful means, it eliminates the ocean-like multitude of karmic hindrances. This concludes the discussion of the fifth causal condition.

The sixth cause and condition concerns the cultivation of calm abiding and insight. It is the general presentation of the gateway through which the teaching capable of transforming beings arises. That is, the cause and condition was established for the section on the cultivation of faith and the gateway of cultivating calm abiding and insight.

Ordinary beings and followers of the Two Vehicles: this is the general presentation of the gateway defining the scope of the beings to be transformed. It encompasses beings of the ten stages of faith and beings of the lower grade in the second mind. The Assembly of Those Fixed in Error encompasses all followers of the Two Vehicles.

Counteracting erroneous thoughts: this is the general presentation of the gateway of skillful activity through which the teaching arises. That is, the Rain-Wheel universally serves to counteract the erroneous views and attachments of ordinary beings and followers of the Two Vehicles. The sixth cause and condition has now been explained.

The seventh cause and condition is the concluding branch of the section on the cultivation of faith. Furthermore, beings who first study this Dharma ultimately come to be born into and abide in the Assembly of Those Fixed in the Right. Therefore, this is called the establishment of the proper cause and condition.

It is also called the gateway through which the teaching capable of transforming beings arises. Here it encompasses beings of the ten stages of faith, those in the first four minds, and also lower-grade beings who are not yet able to advance further. That is, although they abide in this world and their faith has been perfected, they may still be fearful.

This is called the gateway defining the scope of the beings to be transformed. Their faith will certainly never regress. The general presentation of the gateway of skillful activity through which the teaching arises means that, through the power of superior conditions, they are established in the Assembly of Those Fixed in the Right.

The seventh cause and condition has now been explained.

The eighth cause and condition is the proper cause and condition for the section exhorting cultivation and explaining its benefits. It is also called the gateway through which the teaching capable of transforming beings is caused to flourish. Here the beings encompassed are the one billion and eighty-six thousand kinds of beings belonging to the Assembly of Those Fixed in Error.

Therefore, it is called the gateway defining the scope of the beings to be transformed, revealing the benefits of diligent cultivation. The general presentation of the gateway of skillful activity through which the teaching arises means that the exposition of merit causes aspiration and joyful delight to increase, while revealing the conflict between it and estrangement from awakening. The eighth cause and condition has now been explained.

All teachings ultimately establish the section on meaning. All faculties of those who are transformed ultimately establish the section on causes and conditions. Why, then, are three sections disclosed, analytically explained, established as seven causes and conditions, and extensively expounded?

– It is in order to reveal that extensive exposition, concise exposition, general exposition, and specific exposition differ from one another. Why do followers of the Two Vehicles place particular emphasis on preserving the four aspects?

– It is in order to reveal that beings of the Two Vehicles are inferior and feeble, so that they may arouse the bodhi-mind, proceed toward the unsurpassed path, and eliminate the erroneous tendencies found among the various kinds of beings. Therefore, in eliminating beings fixed in error, only three aspects are retained.

– It is in order to reveal the heedless errors of beings in the form of the Two Vehicles. Why do persons of indeterminate disposition separately preserve three grades?

– It is in order to reveal that indeterminate beings no longer retain even subtle obscurations, but arouse a resolute mind and proceed toward the unsurpassed path, although it is difficult for them to surmount the obstacles and enter the Assembly of Those Fixed in the Right. Why are those fixed in the right not separately divided into three grades, but instead comprehensively encompassed?

– It is in order to reveal the contemptuous and arrogant errors of beings fixed in the right toward those of indeterminate disposition. Why are the causes and conditions neither increased nor decreased, but established as only eight kinds? Why must they proceed in this sequence?

The verse says:

The great all-encompassing ground

Comprehensively contains eighty causes and conditions.

Cultivation does not surpass this Dharma;

Their sequence is thus.

The Treatise states: In the Bodhisattva Ashvaghosha’s Great Treatise on the All-Encompassing Ground of the One Hundred Thousand Uddanas (Four Dharma Seals), a total of eighty causes and conditions are established as the conditions for composing the treatise. In the present treatise there are eight kinds of causes and conditions, each of which encompasses ten kinds of causes and conditions from that treatise. Therefore, they are neither increased nor decreased, but only eight kinds are established.

For this reason, their meaning is expressed in this way. The words “comprehensively contains” refer to the eighty. The causes and conditions, the practices, and the Dharma proceed in this sequence.

That is, by removing the obstruction of the icchantikas’ lack of faith, one attains the minds of the ten stages of faith. By removing the obstruction of attachment to self, one attains the minds of the ten abodes. By removing the obstruction of fear of suffering, one attains the minds of the ten practices.

By removing the obstruction of renunciation and abandonment, one attains the minds of the ten dedications. By severing and abandoning the ten kinds of obstructions inherent in ordinary beings, one realizes the Joyous Ground among the Ten Grounds. The eighth cause and condition has now been explained.

Now, in due sequence, the four kinds of faculties will be explained.

The text states:

Question: Since this Dharma is fully present in the sutras, why is it expounded again?

Answer: Although this Dharma is present in the sutras, beings differ in their faculties and practices; therefore, distinct conditions for understanding were established. Thus, while the Tathagata was present in the world, beings possessed keen faculties. Through the excellence of his physical, mental, and karmic capacities, his perfect voice, and his ability to explain many meanings with a single utterance, there was no need for any further treatise or explanation.

After the Tathagata entered quiescence, however, some beings could, through their own power, gain understanding by hearing extensively. Some beings, again through their own power, could hear little yet understand much. Some beings lacked the power of mind and therefore required extensive explanation through treatises.

There were also beings for whom extensive treatises and abundant words only increased vexation. Their minds delighted in comprehensive retention; through few words encompassing many meanings, they could gain understanding. Thus, this treatise was composed in order to comprehensively encompass the Tathagata’s vast and profound Dharma, whose meanings are boundless.

The Treatise states: This passage contains two gateways. Why are there two? The first is the gateway of the challenging question that what is taught is no different. The second is the gateway that resolves doubt by presenting the distinctions of time and circumstance.

The question, “Since this Dharma is fully present in the sutras, why is it expounded again?”

This is the gateway of the challenging question. That is, the radiant Greatly Awakened One, together with the one hundred canonical sutras, disclosed all the immeasurable treasuries of Dharma. In accordance with beings’ faculties, he measured what they could receive and enabled them to obtain benefit, without any omission. Why, then, incur the trouble of composing this treatise? Is it merely that the Dharma is absent there, or that its manifesting power is insufficient? Is this treatise now composed to add further exposition to that Dharma? Moreover, neither seeking praise, nor failing to bring reverence and faith to ultimate completion, nor leaving this principle unfinished can be the reason. Therefore, this is the gateway of the challenging question that what is taught is no different.

Answer: In the sutras, there is only this Dharma. Yet because the faculties of sentient beings and their practices are not alike, and because the conditions under which they receive and understand it differ, the gateway that resolves doubts through a general presentation was established. Therefore, Ashvaghosha himself comprehensively explains it, saying: All the teachings and principles of the Buddhas of the three times naturally and eternally abide in the single, equal taste; they neither change nor undergo arising and cessation.

Thus, only their distinct designations and recitations differ, while in truth this teaching has but one taste and is solely equal, without division or differentiation. Nevertheless, because the faculties and dispositions of sentient beings differ, because the keen and the dull are not alike, and because their mental practices vary in breadth and narrowness, teachings are given according to these differing capacities. Those capable of transforming beings are also not themselves alike, causing the names of the teachings received to differ in each case and the explanations of the meanings of their passages to arise from different causes and conditions.

That is to say, some sentient beings rely upon the Buddha, practice Revira, and attain liberation; while other sentient beings rely upon the bodhisattva Gadashi, practice Revira, and attain liberation. Therefore, this person composed the treatise for their sake. Furthermore, while the Tathagata was still in the world, he purified and could fully manifest 84,000 kinds of forms and four kinds of minds, transform wisdom into ten kinds, and bring forth ten kinds of excellent karma.

The sixty-eight Brahma-circular sounds and eighty-six wondrous sounds were continuously proclaimed without before or after, in immeasurable and boundless varieties of different kinds. Some sentient beings saw the Buddha’s beautiful form and attained liberation. Some sentient beings recollected the Buddha’s mind and attained liberation.

Some sentient beings contemplated the Tathagata’s ten kinds of excellent karma and attained liberation. Some sentient beings heard the Buddha’s perfectly complete voice and attained liberation. Because they equally understood and comprehended in this way, there was no need to compose treatises.

After the Buddha entered nirvana, in order to prevent confusion and deterioration, sutras and treatises were composed with differences in breadth and concision according to differing capacities. There are four kinds of faculties. The capacities are those of the Three Vehicles.

What are the four? First, one’s own faculties are broad and great. Second, one’s own faculties are narrow and limited.

Third, one’s powers are not great, and therefore one relies upon the faculties of another. Fourth, one’s faculties are limited and without power, and therefore one relies upon the faculties of another. These are the four kinds of faculties and dispositions.

The first two pertain to the scriptures. The latter two pertain to upadesha (treatises). Why must the gateway of causes and conditions be rendered complete, while the gateway of faculties and dispositions must be reduced?

It is because one wishes to reveal that the pure Sanāśaya (Great Vow) has no bounds. It is also because one wishes to reveal clearly the distinctions among the various kinds of sentient beings who receive and practice the teachings. Therefore, according to causes and conditions, the two kinds of extensive and concise teachings are set forth.

What are their characteristics?

The verse says:

Because of the vow made in the past,

This Dharma gateway came forth;

The Laṅkāvatāra Sutra

Clearly reveals and explains it.

The treatise says: Through the power of causes and conditions associated with a wholesome entrustment, two kinds of profound Dharma gateways were brought forth. Why is this? Because it is clearly explained in the sutra.

The Laṅkāvatāra Sutra says: “At that time, the Blessed One said to Mañjuśrī: I recall that throughout an immeasurable ocean of kalpas in the past, for five hundred lifetimes I was a Patient Immortal. Dwelling in mountain forests and single-mindedly cultivating, I had few desires, was content, and practiced the pure Dharma together with the fourfold noble assembly. At that time, a great serpent crawled down from the mountain peak to where I was in order to hear me recite.

It bowed its head in homage, worshiped, and repented. After paying homage, it struck its head against the ground and, trembling, spoke this verse:

In a former life,

I was a Patient Immortal,

Dwelling upon this mountain

And practicing the Way throughout the six periods.

Yet once I became angry;

Through the power of that cause and condition,

I now possess the body of a serpent

And constantly undergo great suffering.

After this life ends,

May I attain a human body;

I shall become your disciple

And follow you in cultivation.

The recitations you perform

You always allow me to recite;

Therefore, I now

Give rise to great shame and remorse.

“After speaking this verse, it immediately died. It subsequently obtained a human body and became my disciple. At that time, it immediately made a vow concerning the legacy it would leave and declared this vow: ‘If I attain the unsurpassed Way, I shall proclaim ninety lakshas (lakṣa = one hundred thousand) of extensive scriptures, bringing benefit and joyful aspiration to many sentient beings.

I shall proclaim ten lakshas of concise scriptures, benefiting sentient beings who delight in comprehensive retention.’ My disciple then made this vow: ‘After you enter nirvana, I shall compose ninety extensive collections of upadeshas to benefit and delight sentient beings of broad capacity. I shall compose ten concise collections of upadeshas to benefit the aspirations of sentient beings who delight in comprehensive retention.’ Because of this cause and condition, I now proclaim the extensive sutras.

This is precisely their cause and condition. After I enter nirvana, my disciple will compose treatises to instruct beings.”

Having discussed the section on causes and conditions, we shall next discuss the section on establishing the meaning. In the section on establishing the meaning are the names of the Dharma gateways. How many are there, and what are their characteristics?

The verse says:

There are thirty-three kinds:

Sixteen Dharmas that are entered,

Sixteen gateways capable of entering,

And the nondual, which is not different.

The treatise says: In the section on establishing the meaning, the Dharma gateways have designated names. Altogether, there are thirty-three distinct kinds. What are these thirty-three distinctions?

They are the sixteen fundamental Dharmas that are entered, the sixteen gateways capable of entering, and the nondual Mahayana (Awakening of Faith in the Mahayana), each of which has its own distinction. Why does the Mahayana (Awakening of Faith in the Mahayana) comprise sixteen kinds? Within the foundation of the Mahayana, eight kinds are disclosed.

The one mind and the Dharma realm comprise the three great meanings, and each is opened into two kinds. Why do the gateways capable of entering comprise sixteen kinds? The one mind, the Dharma realm, and the three great meanings each have two kinds, or each opens into two kinds of gateways.

This is called their enumeration.

Having explained the enumeration, we shall now explain the distinctions.

The text states:

Generally speaking, Mahayana has two aspects. The first is Dharma; the second is meaning. What is called Dharma is the mind of sentient beings.

This mind encompasses all worldly and supramundane dharmas. Relying upon this mind, the meaning of Mahayana is revealed. Why is this?

The characteristic of suchness in this mind is precisely the essence of Mahayana. The characteristic of arising and cessation in this mind, together with its causes and conditions, can reveal the intrinsic essence, characteristics, and function of Mahayana. As for meaning, there are three kinds.

What are the three? First is greatness of essence. This means that all dharmas are equally suchness, neither increasing nor decreasing.

Second is greatness of characteristics. This means that the Tathāgatagarbha is replete with immeasurable qualities and virtues inherent in its nature. Third is greatness of function.

This means that it can produce all wholesome causes and fruits, both worldly and supramundane. All Buddhas abide upon this. All bodhisattvas mount this Dharma and thereby reach the stage of the Tathagata.

The treatise says: Within this passage are three gateways. What are the three? First is the gateway of the fundamental totality that is entered. Second is the gateway of the distinct characteristics through which one relies, proceeds, and enters. Third is the gateway of comprehending the immutable principle. The first two gateways are each further divided into two kinds. Abiding herein, one should contemplate that Mahayana encompasses all. The gateway of the fundamental totality that is entered is the foundation within Mahayana, in which there are eight distinctions. What are the eight?

First is the Mahayana of the essence of the one mind. Second is the Mahayana of the three aspects of the one mind. Third is the Mahayana of the great essence of the immeasurable and boundless differentiated dharmas, neither increasing nor decreasing. Fourth is the Mahayana of the great essence of quiescent, unmixed, single-flavored equality, neither increasing nor decreasing. Fifth is the Mahayana of the great attributes of the virtues of the Tathagata-garbha. Sixth is the Mahayana of the great attributes of the virtues inherent in the perfectly complete nature. Seventh is the Mahayana of the great function capable of producing all worldly causes and effects. Eighth is the Mahayana of the great function capable of producing all worldly causes and effects. These are called the eight.

All these eight kinds of Mahayana Dharma can serve as that which is entered, and thereby acquire their names. That is, the single essence and one mind is entered through this gateway; hence it is called the Mahayana of the single essence and one mind. Likewise, the great function capable of producing all wholesome supramundane causes and effects is that which is entered through this gateway; hence it is called the Mahayana of the great function capable of producing all wholesome supramundane causes and effects. This is like a wheel-turning sage-king: the Wheel King is given his name in accordance with the characteristic of the wheel. The Mahayana Dharma is also so: its name is established according to the characteristic of this gateway.

The Great Awakening Sutra says as follows. The Buddha told Manjusri: “Listen! Listen and reflect carefully. I shall now distinguish and explain for you eight kinds of Dharma-bodies. What are the eight?

First is the Dharma-body entered through the single essence. Second is the Dharma-body entered through the three aspects. Third is the Dharma-body entered through the great essence of differentiated dharmas, neither increasing nor decreasing.

Fourth is the Dharma-body entered through the great essence of a single, pure, unmixed characteristic, neither increasing nor decreasing. Fifth is the Dharma-body entered through the great, manifestly revealed virtues of the Tathagata-garbha. Sixth is the Dharma-body entered through the great, manifestly revealed virtues of the perfectly complete nature.

Seventh is the Dharma-body entered through the great, sovereign, unobstructed production of supramundane causes and effects. Eighth is the Dharma-body entered through the sovereign and unobstructed emergence of wondrous supramundane causes and effects. These are called the eight.” And so forth, as extensively explained.

Bodhisattva Asvaghosa correctly incorporated that passage; therefore, he spoke of the general aspect of Mahayana. Here, “general” means that in both places it is the general essence. Thus, it penetrates above and permeates below. The Treatise on the Great Universal Ground opens eighty gateways to explain the fundamental Mahayana Dharma, grouping every ten into one category and establishing only eight dharmas. For this reason, one should understand that there are eight. There are eight distinct characteristics of that which can enter, and there are eight general essences that are entered. One should understand the eight kinds of Dharma-characteristics of that which enters and that which is entered. What are the superiority and inferiority, breadth and narrowness, of these characteristics?

The verse says:

Equal, equal, and one,

All are without distinction;

Because each encompasses all dharmas,

Ultimately they are never confused.

The treatise says: These sixteen Dharma-characteristics are universally pervasive, universally pervasive, equal, equal, of one flavor and one characteristic, and entirely without distinction. Why is this so? Because each ultimately and completely encompasses all dharmas.

Yet, in the final analysis, are the general and the particular all mixed together in confusion? From beginning to end, there is no characteristic of confusion. In this gateway of the general and the particular, neither beginning nor end is nonexistent, and each remains individually distinct and may be compared with the others.

It is also said: Equality is not a single dharma; therefore, it is called equality. The first section has already been explained. Now the two sets of four kinds of dharmas will be discussed.

Each fully possesses three gateways. What are the three?

First is the gateway that definitively establishes the dharma upon which they depend. Second is the gateway in which the root encompasses the branches in their finest details. Third is the gateway establishing the two kinds of Mahayana.

Therefore, it is said that the dharma is the mind of sentient beings. This is precisely the gateway that definitively establishes the dharma upon which they depend. The Udana verse now gathers and clearly explains the whole. What is this characteristic?

The verse says:

All comprise the four assemblies;

The modes of birth are the four kinds of birth.

They are the treasury of the one dharmadhatu,

Pervading those eight places.

The treatise says: There are four kinds of assemblies. What are the four? First is the assembly of all Tathagatas. Second is the assembly of all bodhisattvas. Third is the assembly of all sravakas. Fourth is the assembly of all pratyekabuddhas. These are called the four assemblies.

Birth, likewise, is of four kinds. What are the four? First is birth from an egg. Second is birth from a womb. Third is birth from moisture. Fourth is birth by transformation. These are called the four kinds of birth.

Those who transcend enumeration constitute the assemblies. Those who undergo birth are called the born. They are the mind of the one dharmadhatu, universally pervasive and perfectly complete within those eight places. It cannot be divided or separated. It has only one essence and only one characteristic. The four kinds of assemblies encompass all sages; the four kinds of birth encompass all classes of ordinary beings. In order to reveal the vastness and perfect completeness of the one mind, Master Asvaghosa called it “sentient beings,” in accord with the principle expressed in the sutra as follows:

At that time, the Blessed One emitted a great light and manifested his spiritual power. He then told his disciples: “Listen, listen attentively, and reflect carefully! I shall now distinguish and explain for you the treasury of the one dharmadhatu.

Good sons! This treasury of the one dharmadhatu pervades all Tathagatas, all bodhisattvas, all sravakas, all pratyekabuddhas, and all other kinds of beings. There is no place it does not reach, no place it does not penetrate, and no place where it is not encountered.

Therefore, it is called the treasury of the one dharmadhatu.” To encompass the meaning of this passage, it is called “sentient beings.” In his treatise on the foundational treasury of sixty thousand Udanas, Bodhisattva Asvaghosa opened ten kinds of gateways and explained them separately and extensively. To encompass them concisely, he called them “sentient beings.” This completes the explanation of the gateway that definitively establishes the fundamental dharma upon which they depend.

This mind immediately encompasses all worldly dharmas and supramundane dharmas. This is precisely the gateway in which the root encompasses the branches in their finest details. What is this characteristic?

The verse says:

The mind of the one dharmadhatu

Universally encompasses two kinds of gateways.

It is said to encompass the worldly and the supramundane,

And thereby receives the name dharmadhatu.

The treatise says: The mind of the one dharmadhatu universally encompasses all gateways of the dharmas of arising and cessation; therefore, it is said to encompass worldly dharmas. It universally encompasses all gateways of the dharmas of suchness; therefore, it is said to encompass supramundane dharmas. Because it constitutes the dharmadhatu of them all, it is called “Dharma.” Regarding its own essence, the sutra says as follows: The Great Divine King encompasses all kinds of ignorance, all kinds of defilement, and all kinds of pure dharmas.

It also encompasses all purified dharmas, all unobstructed dharmas, all dharmas of liberation, all dharmas of absolute transcendence, all dharmas of perfect fulfillment, and all dharmas of quiescence. Yet the Great Divine King is neither a worldly dharma nor a supramundane dharma. To encompass the meaning of this passage, it is called “encompassing.” In Bodhisattva Asvaghosa’s treatise of eighty thousand Udanas, all are traced back to their root.

He opened twenty gateways and explained them clearly. Here they have been stated only in brief. This completes the explanation of the gateway in which the root encompasses the branches in their finest details.

The meaning of Mahayana is expounded and revealed on the basis of this mind. This is precisely the gateway establishing the two kinds of Mahayana. What is this characteristic?

The verse says:

Generally indicating the two kinds of gateways,

It says, “On the basis of this mind.”

Generally indicating the two fundamental dharmas,

It says, “Revealing the meaning of Mahayana.”

The treatise says: As a general indication of the two kinds of gateways through which one can enter, it says, “On the basis of this mind.” As a general indication of the two kinds of fundamental dharmas entered, it says, “Revealing the meaning of Mahayana.” What are the two gateways? First is the gateway of the mind as suchness. Second is the gateway of the mind as arising and cessation.

What are called the two great gateways? The first is the Mahayana of the entirety. The second is the Mahayana of intrinsic essence, intrinsic attributes, and intrinsic function.

Thus, what is entered consists of two kinds of fundamental Dharma. Or, because one can enter from here, this name is established. Therefore, taking the essence of true suchness as this gateway, one enters therein.

This is called “essence.” Taking the intrinsic attributes of the mind of great awakening as this gateway, one enters therein. This is called “intrinsic.” Because there are two distinct kinds of gateways through which one can enter, the fundamental Dharma entered is twofold; this should be understood. Why is this so?

This is the immediate question. That is, by virtue of what meaning does this mind, upon which one relies, fully contain two kinds of gateways in the passage and reveal the meaning of Mahayana? Does that passage fully contain the two kinds of fundamental Dharma?

The answer is: Establishing the gateway of true suchness of the mind of the one Dharma realm reveals the Dharma of the Mahayana of one essence. Establishing the gateway of arising and cessation of the mind of the one Dharma realm reveals the Mahayana Dharma of intrinsic essence, intrinsic attributes, and intrinsic function. Because of this meaning, it is clear that each fully contains the two gateways and the two Dharmas.

The Great Awakening Scripture of Concordance states what has been set forth. Furthermore, Mañjuśrī taught that there are two kinds of Dharma, exceedingly profound and subtle, inconceivable and ineffable. What are the two?

The first is the Mahayana of the equality of essence and attributes. The second is the Mahayana of naturally intrinsic attributes. If one wishes to realize these two kinds of Dharma, one should practice the two gateways.

What are the two? The first is the gateway of neither severance nor bondage. The second is the gateway of severance and bondage.

The scripture continues with an extensive exposition, encompassing this passage, and speaks in this manner.

In the Great Total Ground, eight kinds of gateways are disclosed and clearly explained. The establishment of the two kinds of Mahayana gateways has already been discussed. With regard to each of the three great meanings, the first two gateways were briefly passed over, and one gateway was established afterward.

This was Bodhisattva Aśvaghoṣa’s intention here; afterward, he included the beginning and the middle, and thus proceeded in this way. Furthermore, this point will gradually become lucid and clear. Above are three verses concerning the fundamental Dharma, extending to this section.

First is greatness of essence. This generally indicates the two kinds of fundamental Dharma that are entered. What are the two?

The first is the Mahayana of the immeasurable and boundless distinctions among all dharmas, neither increasing nor diminishing. The second is the Mahayana of quiescence without admixture, equal in its single flavor, neither increasing nor diminishing. This means that the true suchness of all dharmas is equal, neither increasing nor diminishing.

This generally indicates the two distinct gateways through which one can enter. What are the two? Just as with the fundamental Dharma, so too are the gateways designated.

Second is greatness of attributes. This generally indicates the two kinds of fundamental Dharma that are entered. What are the two?

The first is the Mahayana of the merits of the Tathāgata-garbha. The second is the Mahayana of the merits inherent in the fully endowed nature. This means that the Tathāgata-garbha is fully endowed with immeasurable merits inherent in its nature.

This generally indicates the two distinct gateways through which one can enter. What are the two? Just as with the fundamental Dharma, so too are the gateways designated.

Third is greatness of function. This generally indicates the two kinds of fundamental Dharma that are entered. What are the two?

The first is the Mahayana capable of producing all worldly causes and effects. The second is the Mahayana capable of producing all wholesome supramundane causes and effects. This means that it is capable of producing all wholesome worldly and supramundane causes and effects.

This generally indicates the two distinct gateways through which one can enter. What are the two? Just as with the fundamental Dharma, so too are the gateways designated.

The three kinds of great meanings, each separately classified and explained, are clearly elucidated in the Chapter on the Fundamental Ground of the Treatise on the Total Ground. Why, then, are the two Mahayana Dharmas not arisen through causes and conditions?

—This Dharma is supremely subtle, exceedingly profound, and uniquely honored, for it transcends all capacities.

Why does it transcend all capacities?

—Because there is no capacity corresponding to it.

For what purpose is it established?

—It is not established at all.

Is this the Mahayana Dharma attained by all Buddhas?

—It can be attained where the Buddhas are, yet the Buddhas do not attain it. The same is true of bodhisattvas, those of the two vehicles, and all other sentient beings. The virtues of its nature are perfect and complete, like the great ocean. Why is this so?

—Because it transcends all capacities and transcends doctrinal exposition.

Why do the eight kinds of fundamental Dharma arise from causes and conditions, correspond to capacities, and accord with doctrinal exposition? Why do they correspond to capacities?

Are there capacities corresponding to them? As for these eight kinds of fundamental Dharma, is there anything attained by the Buddhas?

They can be attained where the Buddhas are, yet the Buddhas do not attain them. The same is true of bodhisattvas, those of the two vehicles, and all other kinds of sentient beings. Cultivation plants this vast cause.

Why is this so? Because there are capacities corresponding to them. Because there is doctrinal exposition corresponding to them.

Why, when relying on the gateway of true suchness to enter the Mahayana Dharma, is only the designation “essence” established? And why, when relying on the gateway of arising and cessation to enter the Mahayana Dharma, is only the designation “intrinsic essence” established? Within the gateway of true suchness, those attributes do not exist.

“Those” refers to all impure dharmas. “Intrinsic” refers precisely to all pure dharmas. Since that which is counteracted does not exist, that which intrinsically counteracts it also cannot exist.

Therefore, only “essence” is spoken of, and “intrinsic” is not mentioned. If that which is counteracted existed, or that which intrinsically counteracts it existed, then “intrinsic” would be spoken of and could not be subsumed under “essence.” Furthermore, this is intended to reveal the equal essence of the one Dharma realm: in its equality there is nothing partial or private; its immeasurable virtues inherent in its nature exist naturally and are not acquired through the power of another.

Furthermore, designations are established according to circumstances and are not fixed. Why, then, must the gateways be discussed separately? The single mind is distinguished.

The one and the three greatnesses are collectively made one, corresponding respectively to each pair of Mahayanas. The three great meanings are united and thereby accord with the two Mahayanas. The designation “great meaning” applies commonly to the three kinds.

They are then gathered into a single meaning, without any separate meaning, thereby disclosing sixteen Dharma gateways. What are the characteristics of their excellence and inferiority, breadth and narrowness?

The verse states:

Equality, equality—one;

There is no nonidentity or difference.

Each encompasses all dharmas;

Ultimately they are never intermixed.

The Treatise says: The sixteen Dharma gateways—the gateways through which one enters and that which is entered—are perfect and complete, perfect and complete; equal, equal; universally pervading the Dharma realm, without distinction. Why is this so?

Because each encompasses all dharmas, ultimately and exhaustively. In the end they are not intermixed; their roots remain in their respective places.

The two gateways, general and specific, have now been explained. All Buddhas have fully understood them. All bodhisattvas ascend through this Dharma and reach the stage of the Tathāgata.

This is called the gateway of comprehending the unchanging principle. That is, Buddhas of the past as numerous as motes of dust, Buddhas of the present as numerous as motes of dust, and Buddhas of the future as numerous as motes of dust—all ascend through these thirty-two kinds, sit securely in the profound place, and proceed directly to unsurpassed purity. All bodhisattvas throughout the ten directions and the three times do likewise.

Here, “bodhisattvas” universally includes all sentient beings of the three groups. Why is this so? Because there is no sentient being who will not reach the stage of the Tathāgata.

Treatise Explaining the Mahayana

End of Fascicle One