釋摩訶衍論

The section on the gate of correct understanding that counteracts erroneous attachments has already been explained. Now, in due sequence, the gate of discerning the characteristics of the stages of aspiration for the Way will be explained.

The treatise states: “Discerning the characteristics of the stages of aspiration for the Way” refers to the path of realization of all Buddhas, namely, that toward which all bodhisattvas who arouse the aspiration set forth in practice. In brief, there are three kinds of aspiration. What are the three? The first is the aspiration arising from the perfection of faith; the second is the aspiration arising from understanding and practice; the third is the aspiration arising from realization.

Regarding the aspiration arising from the perfection of faith: upon what kind of person does it depend, what practices must be cultivated, and through the perfection of faith can such a person arouse the aspiration? It depends upon beings belonging to the group whose destiny is not yet determined, who possess the perfuming power of wholesome roots. Believing in karma and its results, they are able to practice the Ten Wholesome Deeds, to turn away from the suffering of birth and death, and to seek unsurpassed bodhi.

They encounter Buddhas, personally make offerings to them, and cultivate faith. After ten thousand kalpas, their faith becomes perfected. The Buddhas and bodhisattvas then instruct them to arouse the aspiration; or, through great compassion, they are able to arouse it themselves; or, when the true Dharma is about to perish, they arouse it themselves through the causes and conditions of protecting the Dharma.

Thus, when their faith has become perfected and they have aroused the aspiration, they enter the group of those firmly established in correctness and ultimately never regress. They are said to abide in the seed of the Tathagata and to correspond with the correct cause.

If beings possess only meager wholesome roots and, since beginningless time, have had deep and abundant afflictions, then although they may encounter a Buddha and make offerings to him, they may merely plant the seeds for rebirth among humans or devas, or plant the seeds of the Two Vehicles. Even if they seek the Mahayana, their resolve remains uncertain: they may advance or regress. Or they may make offerings to Buddhas but, before ten thousand kalpas have elapsed, encounter causes and conditions that lead them to arouse the aspiration.

This may mean that, upon seeing the physical marks of a Buddha, they arouse this aspiration; or that, through the cause of making offerings to the Sangha, they arouse this aspiration; or that persons of the Two Vehicles instruct them to arouse the aspiration; or that they imitate others in arousing the aspiration. All such aspirations remain uncertain. Upon encountering adverse and evil causes and conditions, they may immediately regress and fall to the stage of the Two Vehicles.

Furthermore, what aspiration is meant by the aspiration arising from the perfection of faith? In brief, there are three kinds. What are the three? The first is the straightforward mind, which correctly contemplates the Dharma of true suchness. The second is the profound mind, which delights in gathering all wholesome practices. The third is the mind of great compassion, which wishes to remove all the sufferings of sentient beings.

Question: It was stated above that the dharmadhatu has a single characteristic and that the essence of Buddhahood is originally nondual. Why, then, should one not simply be mindful of true suchness? Why must one further seek to learn the various wholesome practices?

Answer: It is like a great mani jewel whose essential nature is pure and translucent, yet which is obscured by impurities. Although one is mindful of its excellent nature, if one does not employ various skillful means to polish it, it can never become bright and beautiful. Likewise, although the true suchness of sentient beings is pure in its essential nature as Dharma, it is defiled by immeasurable afflictions.

If a person is merely mindful of true suchness but does not employ various skillful means in cultivation, that person cannot attain purity. Since the defilements are immeasurable and boundless, one must cultivate all wholesome practices in order to counteract them. If a person cultivates all wholesome dharmas, that person will naturally accord with and return to the Dharma of true suchness.

In brief, there are four kinds of skillful means. What are the four?

The first is the fundamental skillful means of wholesome roots. One contemplates that all dharmas are unborn in their own nature and abandons all false views, thereby not abiding in samsara. One contemplates that all dharmas arise through the conjunction of causes and conditions and that the results of karma are never lost. One arouses great compassion, cultivates merit, gathers in and transforms sentient beings, and does not abide in nirvana. In this way, one accords with the nonabiding nature of Dharma.

The second is the skillful means capable of stopping evil. Through moral shame, moral dread, and repentance for transgressions, one is able to stop all evil dharmas and prevent them from increasing. In this way, one accords with the nature of Dharma by abandoning faults.

The third is the skillful means of arousing and increasing wholesome roots. One diligently makes offerings and pays homage to the Three Jewels, praises, rejoices in merit, and entreats the Buddhas to teach and remain in the world. Through love and reverence for the Three Jewels, one’s mind becomes sincere, gentle, and pure; one’s faith increases, and one is able to resolve to seek the unsurpassed Way. Furthermore, through these causes one receives the empowering protection of the Buddha, Dharma, and Sangha. One is also able to eliminate karmic hindrances, and one’s wholesome roots do not regress. In this way, one accords with the nature of Dharma by abandoning the hindrance of delusion.

The fourth is the skillful means of the great vow of equality. One makes a vow to liberate all sentient beings throughout the future, leaving none behind, and to lead them all ultimately to nirvana without remainder. In this way, one accords with the uninterrupted nature of Dharma. The nature of Dharma is vast and boundless; all sentient beings are equal and nondual. One does not conceive of this one or that one, for all are ultimately quiescent.

By arousing this aspiration, the bodhisattva gains a partial vision of the dharmakaya, and because of this vision of the dharmakaya, in accordance with the power of the vow, is able to manifest eight kinds of deeds for the benefit of sentient beings: descending from Tusita Heaven, entering the womb, abiding in the womb, emerging from the womb, renouncing the household life, attaining the Way, turning the Dharma wheel, and entering nirvana.

Yet this bodhisattva is not yet called a dharmakaya bodhisattva, because the outflowing karma accumulated throughout immeasurable kalpas in the past has not yet been completely exhausted. According to the place of birth, the bodhisattva remains associated with subtle forms of suffering, though no longer bound by karma. Through the great, sovereign power of skillful means, such a bodhisattva may, as stated in the sutras, appear to regress and fall into evil destinies; but this is not genuine regression.

This is surely taught in order to encourage beginning bodhisattvas who have not yet entered the correct stage and who remain indolent and fearful, causing them to become more resolute.

Furthermore, once a bodhisattva has single-mindedly aroused the aspiration, he thereafter leaves weakness far behind. Ultimately, he does not fear falling to the stage of the Two Vehicles. Even if he hears that immeasurable, boundless asamkhya kalpas of arduous and difficult practices are required to attain nirvana, he does not become weak. Through faith, he clearly knows that all dharmas have from the beginning inherently been nirvana.

Regarding the arousing of the aspiration through understanding and practice, one should clearly know that the advancement is superior. That is, beginning from the bodhisattva’s initial right faith, the first asamkhya kalpa will approach fulfillment. His profound understanding of the Dharma of suchness becomes manifest before him; what he cultivates is free from characteristics, and he clearly knows that the essential nature of dharmas is by nature not miserly.

Accordingly, he cultivates dana-paramita (giving). Because he clearly knows that the essential nature of dharmas is undefiled, he is free from the five sensual desires. Accordingly, he cultivates sila-paramita (moral discipline).

Because he clearly knows that the essential nature of dharmas is without suffering, he abandons anger and affliction. Accordingly, he cultivates ksanti-paramita (forbearance). Because he clearly knows that the essential nature of dharmas bears no characteristic of body or mind, he is free from arrogance, negligence, and indolence.

Accordingly, he cultivates virya-paramita (diligence). Because he clearly knows that the essential nature of dharmas is eternally established in its essence and is without disturbance or agitation, he accordingly cultivates dhyana-paramita (meditative concentration). Because he clearly knows that the essence of the essential nature of dharmas is luminous, he is free from ignorance.

Accordingly, he cultivates prajnaparamita (wisdom).

As for the arousing of the aspiration through realization: from the Stage of the Pure Mind to the ultimate stage of a bodhisattva, what is the object realized? It is suchness. Relying upon consciousness, suchness is taken as an object; yet this realization is itself without any object.

Only the wisdom of suchness can clearly know the Dharma-body. A bodhisattva, within a single thought, can reach other worlds throughout the ten directions to make offerings to all Buddhas and request them to turn the Dharma wheel. This is solely to guide and benefit sentient beings, without relying upon written words.

A bodhisattva may manifest transcending the stages and swiftly attaining perfect enlightenment solely for the sake of those sentient beings whose capacities are weak. Or he may say, “After immeasurable asamkhya kalpas, I shall attain Buddhahood,” solely because sentient beings are indolent and arrogant. Thus, he displays innumerable inconceivable skillful means.

Yet those bodhisattvas who truly possess the faculties of the lineage attain realization as soon as they arouse the aspiration; so it is. No dharma can surpass this. Nevertheless, all bodhisattvas pass through three asamkhya kalpas.

Because they constantly accord with sentient beings in different worlds, whose seeing and hearing, faculties, inclinations, and dispositions differ, the practices they display also vary.

Furthermore, the characteristics of the aspiration aroused by these bodhisattvas consist of three kinds of subtle mental characteristics. What are the three? First, the true mind, which is free from discrimination; second, the mind of skillful means, which naturally functions universally to benefit all sentient beings; third, the mind of karmic consciousness, which subtly arises and ceases.

Furthermore, when this bodhisattva’s merits have been fully and perfectly accomplished, he manifests in the Akanistha Heaven the supreme and magnificent body of all worlds. In a single thought, he becomes united with wisdom, and ignorance is utterly severed. This is called wisdom of all modes. Naturally possessing inconceivable activity, he can also manifest throughout the ten directions to benefit all sentient beings.

Question: Because space is boundless, worlds are also boundless. Because worlds are boundless, sentient beings are also boundless. Because sentient beings are boundless, the differences in their mental conduct are also boundless. Thus, these objects cannot be divided or distinguished and are difficult to know and difficult to explain. If ignorance is severed and there is no longer any conceptual thought, what can know them so as to be called wisdom of all modes?

Answer: All objects have from the beginning been the one mind, apart from recollection and thought. Yet because sentient beings falsely perceive objects, the mind comes to make distinctions. Because of this delusion, conceptual recollections arise; they do not accord with the essential nature of dharmas and therefore cannot truly know.

All Buddha-Tathagatas are free from seeing and conceptualization, and there is nowhere they do not manifest universally. That true mind is precisely the essential nature of all dharmas. Its own essence illuminates all delusive dharmas, employing great wisdom and immeasurable skillful means in accordance with what will enable sentient beings to attain liberation.

This means that all things can be disclosed and explained through various dharmas. Therefore, it is called wisdom of all modes.

Question: The Buddhas possess spontaneous activity and can manifest everywhere to benefit all sentient beings. If sentient beings see their physical bodies, their suffering is relieved; if they see their miraculous transformations or hear their teachings, they cannot fail to benefit. Why, then, are there many people in the world who do not see them?

Answer: The Dharma-bodies of the Buddha-Tathagatas are equal and pervade all places without deliberate intention. Therefore, their activity is said to be spontaneous, and they perpetually manifest in reliance upon the minds of sentient beings. The minds of sentient beings are like mirrors. If a mirror is covered with grime and dust, no image will appear in it. Likewise, if the minds of sentient beings are defiled by impurities, the Dharma-body does not appear.

The Treatise states: In this passage there are two gateways. What are the two? First, the Gateway of General Indication and General Explanation; second, the Gateway of Separate Interpretation and Extensive Explanation. These are the two.

Within the second gateway there are again three gateways. What are the three? First, the Gateway of Classifying the Three Kinds of Arousing the Aspiration; second, the Gateway of Raising Questions and Answers to Resolve Doubts; third, the Gateway of Questions and Answers in Which One Discussion Gives Rise to Another. These are the three. Their characteristics can be seen from the text.

The Gateway of General Indication and General Explanation is intended to reveal this gateway of discerning the characteristics of setting forth toward the path. The immeasurable and boundless Buddhas of the three periods possess vast and profound vows like the ocean; the causes they cultivate are likewise vast. The fruits they realize are also like the ocean, and the beings they transform and liberate are likewise vast. All the immeasurable and boundless bodhisattvas of the three periods follow accordingly, practicing in conformity with them and advancing. In this manner, they proceed successively without exceeding the prescribed number and without passing beyond the stages; that is, they enter the various stages.

Furthermore, this is intended to reveal that, just as all Buddhas have no realm toward which they proceed, all bodhisattvas likewise have no destination toward which they proceed. It is precisely in this manner that they practice. As stated in the root text, “discerning the characteristics of setting forth toward the path” means the path realized by all Buddhas and the realm toward which all bodhisattvas direct their aspiration and practice.

The Gateway of General Indication and General Explanation has now been explained. Next, the Gateway of Separate Interpretation and Extensive Explanation will be discussed. Within it are three gateways, which will now be successively examined, explained, and distinguished. Within the first, the Gateway of Classifying the Three Kinds of Arousing the Aspiration, there are again three gateways. What are the three? First, the Gateway of Arousing the Aspiration through the Perfection of Faith; second, the Gateway of Arousing the Aspiration through Understanding and Practice; third, the Gateway of Arousing the Aspiration through Realization. These are the three.

As the root text briefly states, there are three kinds of arousing the aspiration. What are the three? First, arousing the aspiration through the perfection of faith; second, arousing the aspiration through understanding and practice; third, arousing the aspiration through realization. Within the first of these three gateways there are three gateways. What are the three? First, the Gateway of Raising the Opening Question and Giving the General Indication; second, the Gateway of Presenting the Answer, Interpretation, and Extensive Explanation; third, the Gateway of Raising Questions and Answers to Resolve Doubts. These are the three.

Within the first and second gateways there are again two kinds, and they should be examined and distinguished accordingly. The first, the Gateway of Raising the Opening Question and Giving the General Indication, contains four intentions. What are the four?

First, the intention concerning the provisional person, which asks about the practitioner; second, the intention concerning the characteristics of practice, which asks about what is practiced; third, the intention concerning one’s own allotment, which asks about the attainment accomplished; fourth, the intention concerning upward progress, which asks about the characteristics of superior advancement. These are the four.

Thus, upon what kind of person does the arousing of the aspiration through the perfection of faith depend, and what practices does that person cultivate in order to perfect faith and arouse the profound aspiration?

The gate of general indication that initiates inquiry has already been explained. Now, in sequence, the gate of extensive exposition that reveals and explains the answers will be discussed. Within this gate are two gates. What are the two? The first is the gate of answering and explaining in accordance with the sequence of questions; the second is the gate of enumerating the inferior to reveal the superior and engender understanding. These are called the two.

Within the gate of answering and explaining in accordance with the sequence of questions, there are again six gates. What are the six? The first is the gate of revealing the provisional designation of the practitioner; the second is the gate of natural, originally inherent permeation; the third is the gate of revealing the characteristics of the efficacy of practice; the fourth is the gate concerning the duration required for the accomplishment of faith; the fifth is the gate of revealing the causes and conditions for arousing the mind; the sixth is the gate of revealing the superior stage at which benefit is attained. These are called the six.

The gate of revealing the provisional designation of the practitioner means that, although the sentient beings to be transformed and delivered are immeasurable and boundless, one should not thereby include those in the indeterminate group indiscriminately, but should embrace those sentient beings who practice the ten faiths. Why is this so? It is because the teaching is intended for the three grades of sentient beings within the indeterminate group. When the ten kinds of faith have been fully perfected and accomplished, they are definitively established in the true abiding of the bodhisattva’s Abiding of Initial Arousal of the Mind, the vajra-like, immutable stage. As the root text says: “Here this is based upon sentient beings of the indeterminate group.”

The gate of natural, originally inherent permeation means that such sentient beings, throughout their uninterrupted continuity since beginningless time, have always possessed the Buddha of original enlightenment concealed within them. The roots of goodness of sentient beings continually permeate them and cause them to grow. As the root text says: “They possess the permeating power of roots of goodness.”

The gate of revealing the efficacy of practice means that the various kinds of sentient beings within the indeterminate group believe in causes, karma, and their fruits and recompense, in accordance with the principle that causes and conditions are not empty but unite harmoniously. They understand the errors of the ten unwholesome courses and give rise to the intention not to commit them. They contemplate the ten wholesome virtues and give rise to the intention to perform them.

They distance themselves from the grounds of bondage, seek the place of liberation, gradually emerge from bondage, and advance toward bodhi. As the root text says: “Believing in karma and its fruits and recompense, they are able to undertake the ten wholesome deeds, distance themselves from the suffering of birth and death, and aspire to seek unsurpassed bodhi. They encounter the Buddhas, personally make offerings to them, and cultivate the mind of faith.”

The gate concerning the duration required for the accomplishment of faith means the distinctions in whether the period required for this mind of faith to be accomplished is long or short. Regarding this gate, fifteen sutras each teach differently. What are the fifteen different teachings?

First, the Sutra of All Dharmas Arising through Causes and Conditions without a Master says as follows:

At that time, Bodhisattva Manjusri addressed the Buddha, saying: “World-Honored One! For all practitioners who leave the grounds of bondage and enter the indeterminate group, how much time must pass before the ten kinds of faith are fully perfected and accomplished, so that they gradually turn toward superior certainty and do not regress from their stage?”

The Buddha then said to Manjusri:

“Good man! Listen attentively, listen attentively, and reflect well upon this. For your sake, I shall clearly explain the period required for the accomplishment of faith.

“Good man!

“All practitioners who leave the grounds of bondage and enter the indeterminate group must pass through thirteen thousand kalpas. They will then accomplish the ten kinds of faith and be definitively established in the bodhisattva’s Abiding of Initial Arousal of the Mind.”

Second, the Sutra Embracing the Immeasurable Great Vehicle says as follows: “Furthermore, Sons of the Buddha! Bodhisattvas provisionally designated as being on the ground of faith, after completing sixty-four thousand kalpas, will accomplish the ten minds of joyful aspiration and become established on the vajra ground.”

Third, the Sutra of the Dharani of Luminous Wisdom says as follows: “Sentient beings of the indeterminate group, in many cases, after passing through 81,050 kalpas, will accomplish the mind of faith and become definitively irreversible.”

Fourth, the Sutra of the Dharma Gate of Names says as follows: “Furthermore, ordinary beings at the tip-of-a-hair stage of faith and joyful aspiration, after passing through twenty-six thousand kalpas, will accomplish faith without any deficiency.”

Fifth, the Sutra of the Pure Samadhi says as follows: “If sentient beings enter the Ground of Southern Enlightenment to cultivate the mind of faith, then after fully completing ninety thousand kalpas, the grade of faith will be accomplished.”

Sixth, the Sutra of the Vajra Dharani says as follows: “The accomplishment of faith requires approximately 48,060 kalpas.”

Seventh, the Sutra of the Great Luminous Wisdom says as follows: “Furthermore, good man! If sentient beings wish to perfect merit and roots of goodness for their parents, heaven, and earth, they must pass through ten ksanas. They will then attain the level ground of faith, level and without grass.”

Eighth, the Sutra of the True Character, the Fundamental Limit, Definitive and Unmoving says: “When the stage of faith is accomplished and the mind of faith first arises, within the very first ksana the ten kinds of faith are fully and perfectly complete.”

Ninth, the Sutra of Manjusri’s Perfect Ocean of Causes and Great Dharani says as follows: “After three asamkhyeyas of great, immeasurable kalpas have passed, the stage of faith will be fully established.”

Tenth, the Sutra of the Extremely Profound Causes and Conditions of Bodhi says as follows: “Only thirty thousand kalpas are required to establish the ground of faith.”

Eleventh, the Sutra of Great Skillful Wisdom says as follows: “Bodhisattvas practicing faith, after passing through nine thousand kalpas, will definitively accomplish the pure mind of faith; contemplating this is truly joyful.”

Twelfth, the Sutra of the Bodhisattva’s Light Shining Universally says as follows: At that time, Bodhisattva Mahasattva Vajra Wisdom addressed the Buddha, saying:

“World-Honored One! How vast a period must pass before the first ground of the seed of unsurpassed bodhi becomes definitively mature and the sprout of bodhi appears and grows?”

The Buddha said: “To accomplish the initial seed-ground, 75,060 kalpas must pass; then the initial seed-ground will be fully established.”

Thirteenth, the Sutra of Impartial Prediction says as follows: “The accomplishment of the mind of faith is neither distant nor near; neither empty nor existent; neither high nor low; without root and without tip; neither coming nor going; neither great nor small; without the three times, yet not apart from the three times; without stage and without ground; neither wholesome nor unwholesome; neither empty nor in any way nonempty. Speech is cut off, and the domain of mental activity ceases. Therefore, this is called the true mind of faith.”

Fourteenth, the Sutra of the Tathagatagarbha and the Fundamental Consciousness says as follows: At that time, Bodhisattva Mahasattva Ksitigarbha addressed the Buddha, saying:

“World-Honored One! Why is it called the grade of the vast and perfectly complete ground of faith, the parent of merit?”

The Buddha said: “The ten faiths are the ten faiths; the ten understandings are the ten faiths; the ten practices are the ten faiths; the ten dedications are the ten faiths; the ten grounds are the ten faiths; the Buddha-ground is the ten faiths. Even the grounds of seeds completely bound by evil and all practitioners of the two vehicles are entirely the ten faiths. Among the immeasurable and boundless totality of all dharmas, there is not a single dharma that is not the ten faiths. For this reason, it is called the vast and perfectly complete ground of faith.”

Fifteenth, the Sutra of the Bodhisattva’s Garland of the Great Fundamental Karma says as follows: “The characteristics of a bodhisattva are such that, over ten thousand kalpas, one practices the ten wholesome deeds, is definitively established in one’s stage, and establishes the state in which one’s words are fulfilled.”

These are called the fifteen differing sutras.

Why do these sutras contain such differences in meaning? It is because the minds of sentient beings are immeasurable and boundless, each differing from the others. In accordance with the various grades of their minds, the characteristics of the practice of faith are taught differently. Therefore, they should be examined, contemplated, and discerned.

The present passage follows the explanation given in the Sutra of the Fundamental Karma. As the root text says: “After passing through ten thousand kalpas, the mind of faith is accomplished.”

The phrase “the gate that reveals the causes and conditions for arousing the aspiration” means that practitioners whose faith has been perfected wish to arouse the mind of the first abiding, and then await the power of causes and conditions to arouse it. Within this passage there are three kinds. What are the three? First, the causes and conditions of exhortation and invitation; second, the causes and conditions of rescue and deliverance; third, the causes and conditions of protecting the Dharma. These are called the three.

The causes and conditions of exhortation and invitation mean that immeasurable and boundless Buddhas and great bodhisattvas manifest various supremely wondrous teachings, a sea of sutras in accord with truth. They exhort, invite, teach, and transform practitioners at the stage of faith, enabling them to pass beyond the indeterminate ground and become definitively established in the immovable domain. As the root text states, the Buddhas and bodhisattvas teach and transform them, causing them to arouse the aspiration.

The causes and conditions of rescue and deliverance mean taking as the cause the conditions of immeasurable and boundless beings undergoing every kind of suffering in the sea of suffering, thereby arousing the adamantine, non-retrogressing, vast, and pure mind of great loving-kindness and compassion. As the root text states, because of the mind of great compassion, one is able spontaneously to arouse the aspiration.

The causes and conditions of protecting the Dharma mean that when someone seeks to destroy the teachings of the Buddhas, one employs various skillful means according to what is appropriate, what is fitting, the circumstances, the time, and the place, not even sparing one’s own body and life in order to rescue and support the Buddhadharma. This is the great power of causes and conditions. One is thereby able spontaneously to arouse the adamantine, non-retrogressing, vast, and pure mind and long abide in that aspiration. As the root text states, when the true Dharma is about to decline, through the causes and conditions of protecting the Dharma, one is therefore able spontaneously to arouse the aspiration.

The phrase “the supreme gate that reveals the stage at which benefit is attained” means that through the perfection of faith, one attains understanding and practice. It possesses ten names and is never lost through retrogression. What are the ten?

First is the person free from anxiety and affliction, who has left far behind the fear of reverting to an ordinary being and becoming bound within the ground of afflictions.

Second is the person of great wealth and nobility, who has cast far away the defilements of affliction and secured the fruit of nirvana.

Third is the person of supremely exalted lineage, who has left far behind the inferior state of ordinary beings and entered the noble lineage of the Tathagata.

Fourth is the person whose hands and feet are fully endowed, who, grasping the light of prajna, journeys through the profound and vast Dharma realm.

Fifth is the person who becomes a great river, flowing onward without obstruction and entering the great ocean of sarvajna, all-knowledge.

Sixth is the person for whom a palace has been established, who, after passing beyond the indeterminate ground, definitively abides in the house of the Tathagata.

Seventh is the true child of the Buddha, who has left far behind the womb of ordinary beings and entered the sacred womb.

Eighth is the person who is a great field of merit, who has become far removed from afflictions and is wholly pure.

Ninth is the person with an immeasurable assembly of followers, for whom all beings throughout the Dharma realm become companions and kin.

Tenth is the unobstructed person, for whom all things turn in accordance with the mind.

These are called the ten. As the root text states, when faith has thus been perfected, one immediately arouses the aspiration and enters the assembly of those established in certainty, ultimately never retrogressing; one abides within the seed of the Tathagata and accords with the true cause.

The Gate of Explanation and Response According to the Sequence of Questions has now been explained. Next, the Gate of Producing Understanding by Presenting the Inferior and Revealing the Superior will be explained. Within this gate there are again two gates. What are the two? First, the gate that presents the characteristics of the inferior; second, the gate that presents the superior and reveals its superior characteristics. These are called the two.

The gate that presents and reveals the characteristics of the inferior refers to ordinary beings whose roots of goodness are subtle and whose afflictions are deep and dense. Although, through causes and conditions, they encounter the Mahayana and produce the minute seeds of roots of goodness, as the root text states, there are beings whose roots of goodness are scant. Since beginningless time their afflictions have been deep and dense. Although they encounter Buddhas and make offerings to them, they produce only the seeds for rebirth among humans and devas, or the seeds of the two vehicles.

The gate that presents the superior and reveals its superior characteristics means that if beings seek the Mahayana, the profound and wondrous Dharma gate, their minds may still be unable to become settled. When they encounter favorable and excellent causes and conditions, they advance; when they encounter adverse causes and conditions, they naturally retreat, unable to stabilize their minds. As the root text states, some who seek the root of the Mahayana remain indeterminate: they may advance, may retreat, or may be unable to become settled.

Why are they called persons of lofty superiority?

Although they are unable to become settled, the Dharma they aspire to seek is truly lofty; thus, this differs from merely producing the seeds of wholesome causes for humans, devas, and the two vehicles. From this point onward, the indeterminacy attending the perfection of faith is revealed, explaining the principal meaning found in fourteen sutras. Namely, if beings make offerings to the Buddhas and perfect their faith, the time required remains indeterminate.

It may truly be distant, truly near, or somewhere in between. Why is this? Because, depending upon the presence or absence of conditions, faith matures and arises.

As the root text states, some may make offerings to the Buddhas without yet passing through ten thousand kalpas, and during that time, upon encountering favorable conditions, they may arouse the aspiration.

From this point onward, the particular operations are explained, revealing the characteristics of the causes and conditions for arousing the aspiration. Within this passage there are four kinds of causes and conditions for arousing the aspiration. What are the four?

First are the causes and conditions of seeing a Buddha. Because one sees the beautiful body of the Tathagata, one is able to arouse the vast aspiration. As the root text states, seeing the bodily form of a Buddha, one arouses this aspiration.

Second are the causes and conditions of making offerings to the Sangha. By making various kinds of offerings to the Sangha, one is able, through these causes and conditions, to arouse that great aspiration. As the root text states, through the cause of making offerings to the Sangha, one arouses this aspiration.

Third are the causes and conditions of shame and moral dread. Upon seeing or hearing a person of the two vehicles instruct and teach the Dharma, this inferior person feels shame and moral dread. Through these causes and conditions, one is able to arouse the vast and expansive aspiration. As the root text states, through the cause of instruction by a person of the two vehicles, one is made to arouse the aspiration.

Fourth are the causes and conditions of following others, whereby one follows another with a humble mind. Through these causes and conditions, one arouses the great and expansive aspiration. As the root text states, one may learn from another and thereby arouse the aspiration.

These are called the four.

From this point onward, through establishing these causes and conditions, the characteristics of the ten kinds of faith belonging to the indeterminate assembly are revealed, up to the general conclusion of the Section on the Decisive Analysis of the Ten Faiths discussed above. In what sense are the ten grades of faith said to constitute the indeterminate? When favorable causes and conditions are encountered, one follows wholesome affairs and advances toward them.

If adverse and contrary causes and conditions are encountered, however, they can lead one onto evil paths. This is like a strand of hair blown by the wind in all four directions. As the root text states, all such arousals of aspiration are indeterminate; upon encountering evil causes and conditions, one may immediately retreat and fall away, descending to the ground of the two vehicles.

The first and second kinds of gates have now been explained. Next, the second pair of gates will be explained. Furthermore, when it is said that faith is perfected and the aspiration is aroused, what aspiration is aroused?

This initiates the General Indication Gate that Opens the Question. That is, in opening the question concerning its purpose, three kinds are stated in brief. This is the General Indication and General Answer.

What are the three? This is the General Presentation and General Question. From this point onward, the Gate of Detailed Explanation that Clarifies and Reveals the Answer is set forth.

Within it there are three kinds. What are the three? First, the gate of the skillful means of true wisdom; second, the gate of complete merit; third, the gate of the perfection of peace and happiness.

These are called the three. Of these three, the first encompasses both aspects; the middle concerns self-benefit alone; and the last concerns benefiting others alone. Alternatively, the first two sections concern only self-benefit, while the final section concerns benefiting others.

Alternatively, all three kinds encompass both aspects. Each and every one is fully explained in the root text. This should be observed and contemplated.

The gate of expedient means grounded in right wisdom refers to the straightforward mind, because the wisdom of the true essence gives rise to expedient means. As the Root Text says, first is the straightforward mind, which rightly contemplates the Dharma of true suchness. The gate of complete merit refers to the profound mind, because all merits are present within expedient means.

As the Root Text says, second is the profound mind, which delights in gathering all wholesome practices. The gate of accomplishing peace and happiness refers to the compassionate mind, which skillfully delivers all sentient beings from immeasurable suffering and distress, enabling them to attain peace, security, and abundant joy. As the Root Text says, third is the mind of great compassion, which seeks to take upon itself the sufferings of all sentient beings.

The second division and its two kinds of gates have been explained. We shall now explain in sequence the gate of initiating questions and answers to resolve doubts. This gate has two further gates. What are the two? The first is the gate of difficult questions concerning apparent contradictions between earlier and later passages; the second is the gate of opening and reconciling interpretations to dispel those difficulties. These are the two.

The gate of difficult questions concerning apparent contradictions between earlier and later passages means presenting two differing passages from above and below, whose distinct characteristics are difficult to discern. What is the difference? The passage above states: “Awakening means that the essence of mind is free from mental construction, free from the marks of thought, and so forth.

It is equal to the realm of empty space and pervades everywhere without alteration. The Dharma-realm has a single characteristic; it is precisely the Tathagata’s impartial Dharma-body. In dependence upon this Dharma-body, it is called original awakening.” The passage below states: “Second is the profound mind, which delights in all wholesome practices.” Such is the difference between the two passages above and below.

Therefore, this difference in their characteristics gives rise to a difficult question and must be carefully considered and examined. As the Root Text says: “As stated above, the Dharma-realm has a single characteristic, and the essence of the Buddha is nondual. Why, then, should one not merely contemplate true suchness, but additionally seek to study wholesome practices?”

The gate of difficult questions concerning apparent contradictions between earlier and later passages has been explained. We shall now explain in sequence the gate of opening and reconciling interpretations to dispel those difficulties. Within it are seven gates.

What are the seven? The first is the gate of the direct answer that decisively resolves the difficulty; the second is the gate concerning the benefits gained by those who cultivate wholesome practices; the third is the gate of skillful expedient means in cultivating practices; the fourth is the gate revealing the merits of generating the mind of awakening; the fifth is the gate of discerning the upper and lower passages to reveal their difference; the sixth is the gate of comprehending the scriptural passage to resolve doubt; and the seventh is the gate praising the merits of generating the mind of awakening.

These are the seven.

Within the first gate are three further gates. What are the three? The first is the gate that sets forth a skillful analogy; the second is the gate that establishes the corresponding application; and the third is the gate that reveals the Dharma teaching and gives rise to understanding. These are the three.

Within the gate of analogy are four kinds. What are the four? The first is the analogy of the jewel; the second is the analogy of purity; the third is the analogy of defilement; and the fourth is the analogy of different kinds of people. These are the four.

The analogy of the jewel refers to the great mani jewel. Where is this jewel found? Is this jewel contained in yellow-colored stone?

What is the color of this jewel? It is deep yellow. What is its form?

It is a seat that is neither long nor short. What, then, are its dimensions? It is one zhang.

Within this yellow stone jewel, everything is fully present; without the yellow stone, there would also be no mani jewel. What is the successive order of these abiding characteristics? First is the jewel; second is the yellow color; and third is the substance of stone.

This mani jewel is one zhang, whereas that yellow stone may be exceedingly small or exceedingly large, each differing from the others. How, then, could one say that it pervades them all? Although this mani jewel is only one zhang, it possesses extraordinary power and can pervade large, medium, and small things without excess and without obstruction.

Moreover, it can pervade every place. Because this precious object is present within that stone, the stone is yellow. This should be carefully observed and examined.

This is called the analogy of the jewel. As the Root Text responds with this analogy: “It is like the great mani jewel.”

The analogy of purity means that the essential nature of the jewel is truly luminous and clear, far removed from dust and impurity. This is called the analogy of purity. As the Root Text says: “Its essential nature is originally bright and pure.”

The analogy of defilement means that, because this jewel is contained within yellow stone, it remains obstructed and cannot manifest its luminous appearance. This is called the analogy of defilement. As the Root Text says: “Yet it bears the impurity of defilements.”

The analogy of different kinds of people refers to an extremely poor and indolent person who does not seek the precious jewel, as well as to a diligent person who joyfully seeks it. This is called the analogy of different kinds of people. As the Root Text says: “Although a person is mindful of the jewel’s nature, if he does not employ various expedient means to polish it, it will ultimately never become luminous.”

The gate that sets forth a skillful analogy has been explained. We shall now explain in sequence the gate that establishes the corresponding application. In the analogy of the precious object, the great mani jewel is mentioned.

What Dharma does it represent? It represents the Buddha-nature of original awakening. Why?

Because the Buddha-nature of original awakening is contained within the bodily forms of sentient beings, just as that jewel is contained within the stone. What Dharma does the yellow-colored stone represent? It represents all the continuously arising characteristics of sentient beings.

Why? Because the bodies of sentient beings conceal the Buddha-nature, just as that stone contains the jewel. What Dharma does the yellow color represent?

It represents the unchanging nature of the Buddha-nature. Why? Because the Buddha-nature of true suchness is firm and unchanging, just like that metal, gold.

What Dharma is represented by the seat that is neither long nor short? It represents the impartial Dharma of true suchness, which neither increases nor decreases. Why?

Because this Dharma of true suchness has only the single flavor of equality and is without distinction, just like that seat. What Dharma is represented by its being one zhang? It represents the complete and perfect Dharma of true suchness, which lacks nothing.

Why? Because the Dharma-body of true suchness is endowed with the myriad virtues and is without deficiency, just like that seat. It is said that within this yellow stone jewel everything is fully present, and that without the yellow stone there would be no mani jewel.

What Dharma does this represent? It represents the nature of true suchness pervading the various bodies of sentient beings. Without sentient beings, there would be no nature of true suchness and original awakening.

Why? Because this nature of true suchness is inseparable from that which it pervades, just as the jewel is inseparable from that stone.

It is said that first is the jewel, second is the yellow gold, and third is the substance of stone. What does this represent? It represents the successive completeness of the dharmas, which gradually manifest in coarser forms. Why? Because from the wisdom of original awakening, the four characteristics arise and are established in cyclic flow like the ocean, successively and gradually manifesting in coarser forms, just like those three kinds.

It is said that this mani jewel possesses power superior to that of other jewels and, although only one zhang, can pervade large, medium, and small things without deficiency. What Dharma does this represent? It represents the inconceivable activity of true suchness and original awakening.

It can manifest as mosquitoes, dragons, and so forth, assuming small or large bodies without difficulty. Why? Because this Dharma of true suchness and this nature of equality pervade ordinary beings and sages alike, just as that jewel pervades the stone.

It is said that because this precious jewel is present within that stone, the stone is yellow. What Dharma does this represent? It represents that all sentient beings possess original awakening and the characteristics of mind.

Why? Because all sentient beings possess an awakened mind and therefore have discriminating consciousness, just as that stone has a yellow color.

The analogy of the jewel and the gate explaining its corresponding application have been explained. We shall now explain in sequence the analogy of purity and the gate explaining its corresponding application. It is said that, just as with the precious jewel, its essential nature is truly radiant and far removed from dust and impurity. What Dharma does this represent? It represents the pure and luminous original awakening of intrinsic purity, free from the dust of defilements.

The pure analogy corresponding to the concordant approach has already been explained. Now, in due order, the defiled analogy corresponding to the concordant approach will be explained. It is said that, just as a precious jewel may be obstructed by the color of the stone in which it lies and thus be unable to manifest its luminous appearance, what Dharma does this analogy illustrate? It illustrates the mind whose intrinsic nature is pure. Because it is obscured by ignorance, the virtues of its undefiled nature cannot manifest.

The defiled analogy corresponding to the concordant approach has already been explained. Now, in due order, the analogy of persons corresponding to the concordant approach will be explained. What Dharma is illustrated by the two kinds of persons? They illustrate the person who seeks the precious Buddha-Dharma and is diligent, and the person who is extremely indolent. As the root text says, these are sentient beings.

The approach of establishing concordance through combined explanation has already been explained. Now, in due order, the approach of revealing the Dharma teaching and engendering understanding will be explained. Within this approach, the subjects will be explained in due sequence.

The combined analogy engendering wholesome qualities should be interpreted, examined, and contemplated. Since the wording is already clear, no separate explanation is required. As the root text says, the essence and nature of the Dharma of true suchness are empty and pure, without the manifold defilements of affliction.

Although a person may recollect true suchness, if that person does not employ various skillful means to cultivate it, purity cannot be attained. Because defilements are immeasurable and boundless and pervade all dharmas, one must therefore cultivate all wholesome practices and use them as their antidotes.

The approach of correctly answering and severing that objection has already been explained. Now, in due order, the approach concerning the benefits obtained by cultivating wholesome practices will be explained. That is, if sentient beings abandon all evil deeds and cultivate all wholesome deeds, they will naturally and freely attain the samadhi of true suchness, completely illuminating the darkness of ignorance, without doubt or obstruction anywhere. The root text says that if a person cultivates all wholesome dharmas, that person will naturally accord with and return to the Dharma of true suchness.

The benefits obtained by those who cultivate wholesome practices have already been explained. Now, in due order, the approach concerning the skillful means for cultivating practices will be explained. Within this approach there are four further approaches. What are the four? First, the approach of the foundation of all cultivation; second, the approach of subduing evil karma so that it does not arise; third, the approach of bringing forth and increasing wholesome roots; and fourth, the approach of boundless and impartial vows. These are called the four.

Thus, in brief, there are four kinds of skillful means. Within the first approach there are two further approaches. What are the two? First, the approach of non-abiding accomplished through prajna; and second, the approach of non-abiding accomplished through great compassion. These are called the two.

The approach of non-abiding accomplished through prajna means contemplating that, from beginningless time, all dharmas have neither arisen nor ceased, are ultimately quiescent and extinct, and have never truly existed; thus one does not abide in samsara. As the root text says, what are the four? First is the foundational skillful means of practice.

This is to contemplate that the intrinsic nature of all dharmas is unborn, to depart from deluded views, and not to abide in samsara. The approach of non-abiding accomplished through great compassion means contemplating that all dharmas arise through the conjunction of causes and conditions; that cause and effect are not empty; and that karmic retribution indeed exists. Relying upon the realm of immeasurable and boundless sentient beings, vast as the ocean, one embraces and gathers them in ultimately and therefore does not abide in nirvana.

As the root text says, contemplate that all dharmas arise through the conjunction of causes and conditions and that the fruits of karma are never lost; arouse great compassion, cultivate every kind of merit, embrace and transform sentient beings, and do not abide in nirvana. Thus one accords with the non-abiding nature of Dharma. This reveals the causes and conditions and unites the two kinds of non-abiding practice of the path.

The Dharma approaches to be cultivated are inexhaustible, yet non-abiding on the path is the most fundamental point; therefore it is called the foundational skillful means of practice.

The approach of the foundation of all cultivation has already been explained. Now, in due order, the approach of subduing evil karma so that it does not arise will be explained. What meaning is clarified within this approach? It is intended to reveal that practitioners should arouse a sense of shame and moral dread and a pure quality of mind, guard against all immeasurably numerous evil deeds, and gradually eliminate them entirely, never allowing them to increase again. Thus they employ the Dharma that accords with the nature that is free from all faults. This concludes this section.

The approach of subduing evil karma so that it does not arise has already been explained. Now, in due order, the approach of bringing forth and increasing wholesome roots will be explained. What meaning is intended to be clarified within this approach?

It is intended to reveal that practitioners should reverently make offerings to the Three Jewels, pay homage, praise, rejoice in others’ merit, and entreat the Buddhas to teach and remain in the world. They should increase their faith, eliminate karmic hindrances, and wholeheartedly seek unsurpassed great bodhi. As the root text says, third is the skillful means of arousing and increasing wholesome roots.

That is, diligently make offerings and pay homage to the Three Jewels; praise, rejoice in others’ merit, and entreat all Buddhas. Through loving reverence for the Three Jewels and a sincere and generous mind, one’s faith increases, and one is further able to seek the unsurpassed path. Moreover, relying upon the causal power of the supportive blessings of the Buddha, Dharma, and Sangha, one can eliminate karmic hindrances, and one’s wholesome roots will not regress.

This accords with the nature of Dharma and removes the hindrance of delusion. This concludes this section.

The approach of bringing forth and increasing wholesome roots has already been explained. Now, in due order, the approach of boundless and impartial vows will be explained. What meaning is intended to be clarified within this approach?

It is intended to reveal that practitioners should arouse a vast ocean of vows as numerous as the dust motes in the worlds of the ten directions; cultivate an ocean of causal practices as numerous as the dust motes in the worlds of the ten directions; embrace and gather in the ocean of sentient beings as numerous as the dust motes in the worlds of the ten directions; and accomplish the ocean of perfectly fulfilled fruits as numerous as the dust motes in the worlds of the ten directions, leaving nothing whatsoever incomplete.

As the root text says, fourth is the impartial skillful means of the great vow. That is, resolve to liberate all sentient beings throughout the entire future, leaving none behind, and cause them all ultimately to consummate nirvana in its entirety. This accords with the uninterrupted nature of Dharma.

This concludes this section.

From this point onward, the distinctive characteristics of supreme accord are revealed. What does this mean? The four approaches are interconnected and entirely unobstructed, and this is called according with the nature of Dharma.

It is intended to reveal that the nature of Dharma is like empty space: its essence and nature are vast and profound, complete and magnificent, without boundary. Its characteristics are unobstructed and sovereign, without beginning or end. All practitioners who cultivate those four Dharma approaches are likewise thus, according harmoniously with suchness.

In this world they extensively attain perfect fulfillment without discrimination. As the root text says, the nature of Dharma is vast and great, pervading all sentient beings equally and non-dually, without conceiving of self and other, and ultimately quiescent and extinct.

The approach concerning the skillful means for cultivating practices has already been explained. Now, in due order, the approach revealing the merits of arousing the aspiration will be explained. What meaning is clarified in this passage?

It is intended to reveal that bodhisattvas abiding at the stage of initial aspiration arouse an expansive and fully endowed mind that accords with the nature of the dharma-dhatu. It resembles the contemplative wisdom that perceives the body of Dharma-nature. Because they perceive the Dharma-body, the power of their vows becomes sovereign.

Through the power of their vows, they take as their objects the immeasurable and boundless sentient beings of the dharma-dhatu and arouse great compassion. From this exceedingly profound mind of great compassion appear eight kinds of manifestations of peaceful and blissful transformation. According to the time, place, suitability, and circumstances, they manifest in response and harmoniously bring benefit and peace.

As the root text says, because bodhisattvas arouse this aspiration, they immediately attain a partial vision of the Dharma-body. Because of this vision of the Dharma-body, through the power of their vows they can manifest eight kinds of deeds benefiting sentient beings: descending from Tusita Heaven, entering the womb, abiding in the womb, emerging from the womb, going forth into homelessness, attaining the path, turning the Dharma wheel, and entering nirvana.

The approach revealing the merits of arousing the aspiration has already been explained. Now, in due order, the approach revealing the differences between higher and lower stages will be explained. Within it there are two further approaches. What are the two? First, the approach distinguishing this from the stages above the bodhisattva grounds; and second, the approach distinguishing this from the state of those fully bound by afflictions. These are called the two.

What is called the gate of distinguishing those above the grounds means that bodhisattvas abiding at the stage of the arising of the aspiration possess bodies marked by illusory transformation and cannot yet be called bodhisattvas of the Dharma-body of true suchness. Why is this? Because these bodhisattvas have not yet become free from the residual karma accumulated since beginningless time; wherever they undergo birth, they remain associated with subtle forms of suffering.

In this respect, they differ from bodhisattvas on the grounds. Therefore, as the Root Text states below, these bodhisattvas are not yet called Dharma-body bodhisattvas, because, throughout immeasurable kalpas in the past, they have not completely eliminated all outflow-tainted karma and, wherever they are born, they remain associated with subtle forms of suffering.

What is called the gate of distinguishing those fully bound means that bodhisattvas abiding at the stage of the initial arising of the aspiration are not bound by the causal marks of karma, nor are they bound by the ripened results of undergoing birth. Why is this? Because they are fully endowed with the skillful means of great vows and are able to transform conditions. As the Root Text states, they are moreover not bound by karma, because through the power of their great vows they possess mastery.

The gate of distinguishing the differences between the vows of those above and below has already been explained. We shall now successively explain the gate of resolving doubts through comprehensive concordance with passages from the sutras. Here, five kinds of sutras will be discussed individually. What are the five?

First, the Manjushri Joyful Dharani Sutra states as follows:

At that time, Manjushri addressed the Buddha, saying: “World-Honored One! You have frequently spoken before the great assembly in this way: ‘The fifty seeds of the mind, adorned as abundantly as the ocean, together with their practices, are the principal causes. All practitioners must traverse this path to attain Perfect, Complete Enlightenment.’ Among these fifty seeds of the mind, how many belong to the category subject to retrogression, and how many belong to the category of certainty? I beseech the World-Honored One to explain this.”

The World-Honored One then said to Bodhisattva Manjushri: “Listen well! Listen well and reflect carefully. I shall now distinguish and explain this for you. Good man! The ten kinds of true grounds are called the Vajra Prajna Abiding Grounds. The preceding forty minds are called the Crystal Pearl Grounds of Dedication that turn according to conditions. You should clearly understand and contemplate them in this way.” What meaning does this sutra intend to clarify? It intends to reveal the ten grounds of the Great Beings.

Those who have entered the domain of true realization are called members of the category of non-retrogression. Before this, those at the preceding forty stages of mind have not yet attained the wisdom of realization; therefore, they are called members of the category subject to retrogression.

Second, the Sutra of the Natural Perfuming of the Great Compassion of Original Enlightenment states as follows:

“Furthermore, child of the Buddha! You previously asked about the characteristic of periodic retrogression. This matter is truly sublime, inconceivable, inconceivable. Foolish ordinary beings and bodhisattvas who have newly aroused the aspiration cannot fully understand it.” At that time, Bodhisattva Great Radiance earnestly entreated the Buddha to teach. The Buddha then said to Great Radiance:

“Good man! What is called the characteristic of periodic retrogression means that the periods themselves belong to the category subject to retrogression, while within each and every one of those periods there is what is called the category of non-retrogression. This is termed the characteristic of periodic retrogression.”

What meaning does this passage of the sutra intend to clarify? It intends to reveal that the Buddha-Dharma is as vast as the great ocean, expansive and perfectly complete, without limit or boundary.

Third, the Sutra of the Dharani of Great Attainment states as follows: “The ten kinds of settled mind are definitively non-retrogressive, for in principle there is no retrogression or loss.” What meaning does this passage of the sutra intend to clarify? It intends to reveal that bodhisattvas of the ten abodes give rise to accord with the nature of the Dharma-realm and to vast roots of virtue, and definitively abide in the Vajra Stage.

Fourth, the Fivefold Illumination Sutra states as follows: “The ten kinds of settled mind neither retrogress nor advance, neither come nor go, neither emerge nor enter. They are fully endowed with the myriad virtues and lack nothing whatsoever; therefore, they are said to abide naturally in mind.” What meaning does this passage of the sutra intend to clarify? It intends to reveal that, at the stage of the ten abodes, the virtues of fruition are already complete; consequently, there is nowhere further to advance and nowhere to retreat. They naturally and perpetually abide, without any deficiency whatsoever.

Fifth, the Great Fundamental Karma Sutra of the Bodhisattva’s Jeweled Garland Grounds states as follows: “Good men! If, for one kalpa, two kalpas, and up to ten kalpas, one cultivates the ten faiths, one may enter the ten abodes. At that time, from the first abode through the sixth abode, if that person cultivates the sixth prajnaparamita, right contemplation will manifest directly before them.

If they also encounter Buddhas, bodhisattvas, and spiritual benefactors, these beings will protect and sustain them so that they pass beyond the seventh abode, perpetually abide, and never retrogress or fall away. The stages preceding this seventh abode are called the category subject to retrogression.” What meaning does this passage intend to clarify? It intends to encourage inferior and indolent beings, causing their courageous minds to increase.

In the present treatise, however, the karmic principal is restrained and the conditions encountered are used to establish understanding; this should therefore be contemplated and judged discerningly.

As the Root Text states, although some sutras say that there is retrogression and descent into the evil destinies, this is not a genuine retrogression. Such teachings are generally intended to make indolent bodhisattvas who are beginning their training and have not yet entered the correct stage become fearful and thus more vigorous.

The gate of resolving doubts through comprehensive concordance with passages from the sutras has already been explained. We shall now successively explain the gate of praising the merit of arousing the aspiration. What meaning is intended to be clarified in this gate?

It intends to reveal that bodhisattvas who have aroused the aspiration have left behind two kinds of fear and that their minds are definitively unmoving. What are these two kinds of fear? The first is fear of a lower birth: birth in a lower destiny is truly frightening.

The second is fear of birth in a higher destiny: upon hearing of the sublime realm, their minds become weak and exceedingly fearful. Because they have left behind these two fears, this is called the merit of arousing the aspiration. As the Root Text further states, after bodhisattvas first arouse the aspiration, they leave weakness far behind and ultimately have no fear of departing from the grounds of the Two Vehicles.

Even if they hear that they must diligently practice difficult deeds for immeasurable and boundless asamkhya kalpas before attaining nirvana, they do not become weak or discouraged. This is because they clearly believe that all dharmas have, from the beginning, inherently been nirvana. This passage summarizes the causes and conditions of the two kinds of merit.

Thus, the section on discerning and determining the arising of the aspiration through the perfection of faith is complete. Below this are various other gates. Their passages are already clear, so no further explanation is necessary.

Treatise Explaining the Mahayana

End of Fascicle Seven