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Part Six: Distinctions in Cultivation

Thus, entry into the cause and result has been explained. How, then, are the distinctions in cultivation to be understood?

They are understood through the ten bodhisattva grounds. What are the ten? The first is the Ground of Supreme Joy; the second, the Ground Free from Defilement; the third, the Ground of Radiance; the fourth, the Ground of Blazing Wisdom; the fifth, the Ground Extremely Difficult to Conquer; the sixth, the Ground of Manifest Presence; the seventh, the Far-Traveling Ground; the eighth, the Immovable Ground; the ninth, the Ground of Excellent Wisdom; and the tenth, the Ground of the Dharma Cloud.

How are these ten stages understood to have been established in this way?

They were established in order to counteract ten kinds of ignorance, which are the obstacles to be counteracted. Why is this so? Because, with respect to the ten aspects of the knowable Dharma realm, there are ten obstructing kinds of ignorance to be counteracted.

What are the ten aspects of the knowable Dharma realm?

On the first ground, it is all-pervasive; on the second ground, it is supreme; on the third ground, it is the supreme flow; on the fourth ground, it is without appropriation; on the fifth ground, it is a continuum without differentiation; on the sixth ground, it is pure and undefiled; on the seventh ground, all dharmas are without differentiation; on the eighth ground, there is neither increase nor decrease, and it is the basis of mastery over characteristics and the basis of mastery over realms; on the ninth ground, it is the basis of mastery over wisdom; and on the tenth ground, it is the basis of mastery over karma and the basis of mastery over the gateways of dharani and samadhi. Here there are three verses:

All-pervasive and supreme,

Together with the meaning of the supreme flow;

Thus, without appropriation,

A continuum without differentiation;

Pure and undefiled,

All dharmas without differentiation;

Neither increasing nor decreasing,

And the basis of the four masteries.

Within the Dharma realm there are ten;

There are undefiled kinds of ignorance.

To counteract these obstacles,

The ten grounds were therefore established.

Furthermore, it should be understood that these ten kinds of ignorance are not defiling for shravakas and others, but are defiling for bodhisattvas.

Furthermore, why is the first ground called Supreme Joy?

Because on this ground, for the first time, one attains the extraordinary capacity to accomplish every meaningful benefit for oneself and others.

Why is the second ground called Free from Defilement?

Because on this ground one becomes utterly removed from the defilement of transgressing the precepts.

Why is the third ground called Radiance?

Because this ground is the basis of irreversible concentration and meditative attainment, and the basis of the great radiance of the true Dharma.

Why is the fourth ground called Blazing Wisdom?

Because here the factors of enlightenment burn away all obstacles.

Why is the fifth ground called Extremely Difficult to Conquer?

Because the wisdom of ultimate truth and worldly wisdom are mutually opposed, and it is exceedingly difficult to unite these two difficult-to-unite kinds of wisdom and bring them into accord.

Why is the sixth ground called Manifest Presence?

Because here wisdom of dependent origination serves as the basis, enabling the prajnaparamita to become directly manifest.

Why is the seventh ground called Far-Traveling?

Because here one has reached the ultimate limit of practice involving effort.

Why is the eighth ground called Immovable?

Because here all characteristics involving deliberate effort no longer function.

Why is the ninth ground called Excellent Wisdom?

Because here one attains the most excellent unobstructed wisdom.

Why is the tenth ground called the Dharma Cloud?

Because here one attains the wisdom that comprehensively takes all dharmas as its object and contains all gateways of dharani and samadhi. Like a great cloud, it covers the vast obstacles that are like space, and it is also able to perfect the Dharma body.

How is the attainment of these grounds to be understood?

It is understood through four characteristics. First is the attainment of resolute understanding, meaning the attainment of profound faith and understanding regarding the grounds. Second is the attainment of right practice, meaning the attainment of the ten kinds of practice of the true Dharma corresponding to the grounds. Third is the attainment of thorough penetration, meaning that when one penetrates the Dharma realm on the first ground, one is able to penetrate all the grounds universally. Fourth is the attainment of complete fulfillment, meaning cultivating the grounds to their ultimate culmination.

How is the cultivation of these grounds to be understood?

On each ground, bodhisattvas cultivate shamatha and vipashyana through five modes of cultivation.

What are the five?

They are comprehensive cultivation, signless cultivation, effortless cultivation, vigorous cultivation, and cultivation that does not delight in or consider what has been attained sufficient. These five modes of cultivation enable bodhisattvas to accomplish five results: in every moment, they dissolve the basis of all the gross burdens of the dharmas; they become free from all kinds of characteristics; they attain joy as though dwelling in the garden of the true Dharma; they are able to understand correctly the great light of the true Dharma, which pervades the immeasurable and boundless; they manifest signlessness, conform to the factors of purity, and are free from discrimination;

and, in order to bring the Dharma body to complete fulfillment, they are able correctly to gather the excellent causes that will arise thereafter.

To increase their surpassing power, it is taught that the ten paramitas are cultivated individually on the ten grounds. On the first six grounds, the six paramitas are cultivated as previously explained. On the last four grounds, four are cultivated: First is the paramita of skillful means, meaning that the roots of virtue accumulated through the preceding six paramitas are dedicated to the quest for unsurpassed enlightenment together with all sentient beings.

Second is the paramita of vows, meaning the making of various sublime great vows that lead to excellent conditions for the paramitas that follow. Third is the paramita of power, meaning that through the two powers—the power of discerning contemplation and the power of cultivation—the preceding six paramitas are caused to manifest without interruption. Fourth is the paramita of wisdom, meaning that, through the preceding six paramitas, wondrous wisdom is established, the bliss of the Dharma is enjoyed, and sentient beings are brought to maturity.

Furthermore, it should be understood that these four paramitas encompass nonconceptual wisdom and subsequently attained wisdom. Moreover, there is no ground on which all the paramitas are not cultivated. Such a Dharma gateway is contained within the treasury of the paramitas.

Furthermore, how long must one practice before the grounds can be perfected?

There are five types of sentient beings. One who practices over three incalculable great eons is called a pudgala practicing through resolute understanding. Upon completing cultivation during the first incalculable great eon, one is a pudgala practicing with pure, superior aspiration, a pudgala practicing with characteristics, and a pudgala practicing without characteristics. On the first six grounds and the seventh ground, one completes cultivation during the second incalculable great eon and becomes a pudgala practicing effortlessly. From this point upward through the tenth ground, one completes cultivation during the third incalculable great eon. Here there is a verse:

Through the power of purity and superior aspiration,

With a steadfast mind, advancing ever upward,

A bodhisattva first cultivates

For three incalculable great eons.

Part Seven: The Higher Training in Ethical Discipline

Thus, the distinctions in cultivating the cause and result have been explained. How, then, is the excellence of the higher discipline to be understood?

It may be understood as explained in the Bodhisattva Ground, in the section on the Bodhisattva's Correct Reception of the Code of Discipline.

Furthermore, it may be understood in brief that it is called excellent because of the following four excellences: first, excellence in its distinctions; second, excellence in what is shared and unshared in the training; third, excellence in its vastness; and fourth, excellence in its profundity.

Excellence in its distinctions means that bodhisattva discipline has three distinct categories: 1. the discipline of restraint, 2. the discipline of gathering wholesome dharmas, and 3. the discipline of benefiting sentient beings.

Here it should be understood that the discipline of restraint means the two kinds of discipline; the discipline of gathering wholesome dharmas means cultivating all the qualities of a Buddha; and the discipline of benefiting sentient beings means bringing all sentient beings to maturity.

The superiority regarding shared and unshared training means that bodhisattvas do not engage in any act that is intrinsically blameworthy, and in this they share the training of the shravakas; yet there are occasions when they engage in acts resembling conventionally prohibited offenses, and in this they do not share the training of the shravakas. Thus, regarding these training precepts concerning conventionally prohibited offenses, there are cases in which a shravaka commits an offense but a bodhisattva does not, and cases in which a bodhisattva commits an offense but a shravaka does not.

The discipline of bodhisattvas encompasses body, speech, and mind, whereas shravakas have only the twofold discipline of body and speech. Therefore, for bodhisattvas, even harboring an unwholesome thought already constitutes an offense; this is a point of difference from the shravakas. In brief, for the benefit of all sentient beings, whatever actions of body, speech, and mind are blameless, bodhisattvas must learn, cultivate, and practice them all.

This is the superiority regarding shared and unshared training.

The superiority of vastness is called vast because of four things: First, it is vast because the subjects of training are manifold and immeasurable. Second, it is vast because it embraces immeasurable merit. Third, it is vast because it embraces the aspiration to bring benefit and happiness to all beings. Fourth, it is vast because it establishes unsurpassed, complete, perfect enlightenment.

The superiority of profundity means that, through skillful means, bodhisattvas may perform the ten kinds of actions, such as killing, yet incur no offense; instead, they generate immeasurable merit and swiftly realize unsurpassed, complete, perfect enlightenment. Bodhisattvas also manifest transformed actions of body and speech; these too should be understood as profound shila. For this reason, a bodhisattva may sometimes appear as a king and perform acts that afflict sentient beings in order to establish them within the Vinaya Dharma; or may manifest deeds from former lives and appear to oppress certain sentient beings, while in truth doing so to guide and liberate other sentient beings, first causing pure faith to arise in the depths of their minds and then bringing them to maturity.

This is called the superiority of profundity in the bodhisattvas’ training in moral discipline. From this brief account of these four kinds of superiority, it should be understood that the bodhisattvas’ disciplined observance of shila is supremely excellent.

Thus it should be understood that there are still many further distinctions among the bodhisattvas’ training precepts, as taught in the Cù-sa Vaipulya Vinaya Sutra.

Part Eight: The Training in the Higher Mind

Thus the superiority of the higher discipline has been explained. How, then, is the superiority of the higher mind to be understood?

In general, six distinctions should be known: first, distinction in the object of contemplation; second, distinction in kind; third, distinction in antidote; fourth, distinction in power; fifth, distinction in what is brought forth; and sixth, distinction in function.

Distinction in the object of contemplation means taking the Mahayana Dharma as the object of contemplation. Distinction in kind refers to the immeasurable kinds of samadhi, such as Mahayana Illumination, King of Samadhis Accumulating Merit, Worthy Leader, and Valiant Practice. Distinction in antidote is the wisdom that takes as its object the common characteristic of all dharmas, like using one peg to remove another peg.

This is the principle by which all coarse and heavy obstructions within the alaya-consciousness are dispelled. Distinction in power means abiding in the bliss of dhyana and taking birth wherever one wills. Distinction in what is brought forth means being able to bring forth unobstructed supernormal powers throughout all worlds.

Distinction in function means being able to shake everything everywhere; to display transformations, coming and going, bending and stretching; to cause all visible forms to enter the body; to appear or disappear among beings of the same kind; to act with sovereign mastery; to subdue the supernormal powers of others; to bestow eloquence upon others; and to emit great light. By bringing forth such great supernormal powers, bodhisattvas are able to undertake difficult deeds.

There are ten difficult deeds. The ten difficult deeds are: First, making a personal vow is difficult, because one vows to attain unsurpassed enlightenment. Second, not retreating is difficult, because the sufferings of samsara cannot cause one to retreat.

Third, not abandoning is difficult, because one does not abandon beings even when they engage in wrong conduct. Fourth, doing what is difficult in one’s immediate circumstances is difficult, because one must still benefit even one’s enemies. Fifth, remaining undefiled is difficult, because while living in the world one is not defiled by worldly dharmas.

Sixth, resolute understanding is difficult, because although one is not yet able fully to comprehend the Mahayana, one must nevertheless give rise to faith in and understanding of its vast and profound teachings. Seventh, penetration is difficult, because one is able to penetrate the selflessness of persons and the selflessness of dharmas. Eighth, understanding in accordance with the teaching is difficult, because one is able to understand the extremely profound secret expressions spoken by the Tathagatas.

Ninth, neither abandoning nor becoming defiled is difficult, because one does not abandon samsara yet remains undefiled by it. Tenth, sustained application is difficult, because one is able to cultivate liberation from every obstruction just as the Buddhas do and, until the very end of samsara, continually accomplish benefit and welfare for all sentient beings without exertion.

Furthermore, regarding the difficult deed of understanding in accordance with the teaching, the Buddha employs secret expressions that bodhisattvas are able to understand accordingly. As a sutra says:

How is a bodhisattva able to practice generosity?

It is when a bodhisattva has nothing whatsoever to give, yet extensively practices generosity throughout the immeasurable worlds of the ten directions.

How does a bodhisattva delight in practicing generosity?

It is when bodhisattvas have no desire or fondness for any act of generosity.

How does a bodhisattva possess profound faith and understanding in generosity?

It is when bodhisattvas practice generosity without believing in the Tathagata.

How does a bodhisattva encourage generosity?

It is when bodhisattvas do not encourage themselves in the practice of generosity.

How is a bodhisattva absorbed in generosity?

It is when a bodhisattva does not have even a little temporary generosity.

How does a bodhisattva possess vast generosity?

It is when a bodhisattva, in practicing generosity, is free from the conception of Ta-lạc.

How does a bodhisattva possess pure generosity?

It is when a bodhisattva is miserly regarding Ốt-ba-đà.

How does a bodhisattva possess ultimate generosity?

It is when a bodhisattva does not abide in the ultimate.

How does a bodhisattva possess mastery in generosity?

It is when a bodhisattva lacks mastery in generosity.

How does a bodhisattva possess inexhaustible generosity?

It is when a bodhisattva does not abide in the inexhaustible. As with generosity, so too should it be understood, as appropriate, of moral discipline and all the practices through to wisdom, the last of them.

How is one able to kill?

It is by cutting off the continued cycling of sentient beings through birth and death.

How does one take what is not given?

It is when sentient beings do not give, yet one naturally takes.

What is sexual misconduct?

It is to understand clearly that sensual desires are wrong and to cultivate right conduct.

How is one able to speak falsely?

It is when, amid falsehood, one is able to say that it is false.

What is Bối-thú-ni?

It is to be able always to abide in the supreme quiescence of emptiness.

What is Ba-lỗ-sư?

It is to know skillfully how to abide on the other shore.

What is embellished speech?

It is to teach the Dharma correctly according to its distinct categories.

How is one able to have craving?

It is by continually aspiring personally to attain unsurpassed dhyana.

How is one able to be angry?

It is by rightly loathing and seeking to destroy all afflictions within the mind.

How is one able to hold wrong views?

It is when, wherever wrong nature is found throughout all places, one sees it correctly just as it truly is.

The Buddha’s Dharma is extremely profound. How is the Buddha’s Dharma extremely profound?

Here it should be explained as follows:

The Dharma of permanence is the Dharma of the Buddhas, because the Dharma-body permanently abides. The Dharma of cessation is the Dharma of the Buddhas, because all obstructions are forever brought to cessation. The Dharma of arising is the Dharma of the Buddhas, because the transformation-body manifests various arisings.

The Dharma in which there is attainment is the Dharma of the Buddhas, because it can counteract the karmic activities of the eighty-four thousand kinds of sentient beings. The Dharma in which there is craving is the Dharma of the Buddhas, because they themselves vow to embrace sentient beings who have craving and take them as their own essence. The Dharma in which there is anger is the Dharma of the Buddhas; the Dharma in which there is delusion is the Dharma of the Buddhas; and the Dharma of ordinary beings is the Dharma of the Buddhas.

These should also be understood in the same way. The undefiled Dharma is the Dharma of the Buddhas, because they have perfectly accomplished suchness and cannot be defiled by any obstructive impurity. For these reasons, the Dharma of the Buddhas is said to be extremely profound.

Moreover, it can inspire cultivation leading to the other shore, bring sentient beings to maturity, and purify Buddha-lands. Therefore, one should understand that the dharmas of the Buddhas are the differentiated activities of the bodhisattvas’ samadhis.

Part Nine: The Training in Higher Wisdom

Thus, the excellence of the training in higher mind has been explained. How, then, is the excellence of the training in higher wisdom to be understood?

It consists in nonconceptual wisdom with respect to its intrinsic nature, basis, causes and conditions, object, mode of activity, sustaining power, companions, maturation, homogeneous outflow, emancipation, culmination, benefits gained after the preliminary practice of nonconceptuality, distinctions, analogies, effortless activity, and extreme profundity. One should understand that nonconceptual wisdom is called the excellence of higher wisdom.

Here, the intrinsic nature of nonconceptual wisdom is free from five characteristics: first, it is free from non-mentation; second, it is free from the fault of having both examination and investigation; third, it is free from the quiescence of the cessation of perception and feeling; fourth, it is free from having form as its intrinsic nature; and fifth, it is free from all conceptual discrimination concerning the meaning of suchness. One should understand that freedom from these five characteristics is called nonconceptual wisdom.

Concerning the establishment of the characteristics of nonconceptual wisdom as described above, there are also many verses as follows:

The intrinsic nature of bodhisattvas,

Far removed from five kinds of characteristics,

Is nonconceptual wisdom,

Which does not cling even to suchness.

The basis of bodhisattvas,

Not mind and yet being mind,

Is nonconceptual wisdom,

Whose kind is inconceivable.

The causes and conditions of bodhisattvas,

Through the permeation of extensive learning,

Are nonconceptual wisdom

And correct attention.

The object of bodhisattvas

Is the inexpressible nature of dharmas;

It is nonconceptual wisdom,

Namely, the suchness of selflessness.

The mode of activity of bodhisattvas,

Furthermore, within its object,

Is nonconceptual wisdom,

For that which is known is without characteristics.

Meanings corresponding to intrinsic natures

Are merely what is conceptually discriminated;

The mutual correspondence of words

Is the meaning of correspondence.

Without departing from that which expresses,

Wisdom proceeds toward its object;

Since the expressions are not different,

All things are inexpressible.

The sustaining power of bodhisattvas

Is nonconceptual wisdom;

The practices attained afterward

Swiftly increase and develop.

The companions of bodhisattvas

Are said to be of two paths;

They are nonconceptual wisdom

And the five paramitas.

The maturation of bodhisattvas,

Within the two assemblies of Buddhas,

Is nonconceptual wisdom,

Realized through preliminary practice.

The homogeneous outflow of bodhisattvas,

Throughout subsequent lives,

Is nonconceptual wisdom,

Whose essence becomes ever more excellent.

The emancipation of bodhisattvas

Is the accomplishment of concordance;

It is nonconceptual wisdom,

Which should be understood within the ten grounds.

The culmination of bodhisattvas

Is the purification of the three bodies;

It is nonconceptual wisdom,

Attaining supreme mastery.

Like space, it is undefiled:

Such is nonconceptual wisdom;

Even extremely grave evil karma

Is overcome solely through faith and understanding.

Like space, it is undefiled:

Such is nonconceptual wisdom;

It is liberated from every obstruction

And attains the accomplishment of concordance.

Like space, it is undefiled:

Such is nonconceptual wisdom;

Though always dwelling in the world,

It is not defiled by the world.

Like a mute person wishing to know,

Like a mute person actually knowing,

And like one who is not mute knowing—

The three wisdoms are illustrated thus.

Like a foolish person wishing to know,

Like a foolish person actually knowing,

And like one who is not foolish knowing—

The three wisdoms are illustrated thus.

Like the five consciousnesses wishing to know,

Like the five consciousnesses actually knowing,

And like manas knowing—

The three wisdoms are illustrated thus.

Like one who has not yet understood a treatise

Wishing to comprehend its meaning,

So in sequence are the three wisdoms illustrated:

Preliminary practice and so forth.

When a person’s eyes are closed,

That is nonconceptual wisdom;

When that person opens their eyes,

That is subsequently attained wisdom.

One should understand that space

Is like nonconceptual wisdom;

The forms appearing within it

Are likewise subsequently attained wisdom.

Like a mani jewel or celestial music,

Accomplishing things without deliberation,

The performance of countless Buddha-activities

Also constantly proceeds without deliberation.

It is neither here nor elsewhere;

It is not wisdom, yet it is wisdom.

Since no object is differentiated from it,

Wisdom becomes nonconceptual.

One should understand that all dharmas

Are by nature nonconceptual;

Because that which is discriminated does not exist,

Nonconceptual wisdom also does not exist.

Here, the preliminary practice of nonconceptual wisdom is of three kinds: that arising from causes and conditions, that which inspires its arising, and that arising from constant cultivation. Thus, distinctions arise.

The fundamental nonconceptual wisdom is also of three kinds: contentment, freedom from error, and freedom from conceptual proliferation. Thus, there are distinctions within nonconceptuality.

The subsequently attained nonconceptual wisdom is of five kinds: thorough comprehension, recollection, establishment, integration, and fulfillment according to one’s wishes. These distinctions arise through discerning contemplation.

There are also many verses establishing nonconceptual wisdom, as follows:

Ghosts, animals, humans, and gods,

Each according to what is appropriate,

Perceive the same object differently because their minds differ;

Therefore, its meaning is not ultimately real.

Objects of the past and future,

Dreams, and the two kinds of images:

Although their objects are not real,

Their appearances are manifestly present.

If meanings possessed the nature of real meanings,

There would be no nonconceptual wisdom.

If this wisdom did not exist,

Realization of Buddhahood would be unreasonable.

Bodhisattvas attain mastery

Through the power of resolute understanding.

Whatever they wish to obtain,

Upon attaining samadhi, they obtain it all.

Those accomplished in discernment,

Possessing wisdom, attain samadhi.

When they contemplate all dharmas,

They all appear in accordance with their meanings.

When nonconceptual wisdom manifests,

All meanings cease to appear.

One should therefore understand that when meanings do not exist,

Consciousness too is nonexistent.

Prajnaparamita and nonconceptual wisdom are in no way different from each other. As it is said: A bodhisattva who abides in Prajnaparamita and accords with non-abiding can cultivate the other paramitas to perfection. What does it mean to cultivate them to perfection by according with non-abiding?

It means being far removed from five places: First, being far removed from the place where non-Buddhist practitioners cling to a self. Second, being far removed from the conceptual discrimination of bodhisattvas who have not yet seen suchness. Third, being far removed from the two extremes of samsara and nirvana. Fourth, being far removed from the place where one gives rise to joyful satisfaction, thinking that merely eliminating the afflictive obstructions is sufficient. Fifth, being far removed from the realm of nirvana without remainder, where one would abide without considering the welfare of sentient beings.

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

Their difference should be understood through five kinds of correspondence. First, they differ with respect to nonconceptuality. This means that bodhisattva wisdom does not conceptualize the dharmas of the five skandhas.

Second, their difference is not merely slight or partial. This means that bodhisattvas thoroughly comprehend suchness, enter every realm of the knowable, and universally seek to liberate sentient beings; this is no small matter. Third, they differ with respect to non-abiding.

This means taking nirvana without a fixed abode as one’s dwelling. Fourth, they differ with respect to their ultimate nature. This means that bodhisattvas are not utterly extinguished within nirvana without remainder.

Fifth, they differ with respect to unsurpassedness. This means that no other teaching surpasses this nonconceptual wisdom of the Mahayana. Here there is a verse as follows:

Those whose essence is great compassion,

Through the five characteristics of supreme wisdom,

Pervade the worldly and the supramundane;

This is the loftiest and most sublime.

If bodhisattvas have perfected the higher discipline of sila, the higher discipline of citta, and the higher discipline of prajna, their merit is complete and they attain great mastery over wealth and status. Why, then, are some people presently seen to lack wealth and status?

It is because they see that such persons have heavy karmic obstructions regarding wealth and status. They see that if wealth and status were given to such persons, the arising of wholesome dharmas would be hindered. They see that if such persons lack wealth and status, they will become disenchanted with existence. They see that if wealth and status were given to such persons, this would contribute to creating the causes of unwholesome dharmas. They see that if wealth and status were given to such persons, this would create causes for immeasurable sentient beings to suffer harm. Therefore, some people are presently seen to lack wealth and status. Here is a verse:

Seeing karmic obstructions present,

And the accumulation of harm,

Thus one sees that some sentient beings

Do not receive a bodhisattva’s giving.

Part Ten: The Fruit of Abandonment

Thus the excellence of higher wisdom has been explained. How, then, is the excellence of the fruit of abandonment to be understood?

Abandonment means the non-abiding nirvana of bodhisattvas, because they relinquish defilement without relinquishing samsara. Its characteristic is the transformation of the twofold basis. Here, samsara is the defiled aspect of the other-dependent nature, while nirvana is the purified aspect of the other-dependent nature. The twofold basis consists of these two aspects of the other-dependent nature. Transformation of the basis means that when the antidote arises within the other-dependent nature, the defiled aspect is relinquished and the purified aspect is attained.

Furthermore, this transformation of the basis is summarized as having six kinds. First is the transformation that diminishes strength and increases capacity. Through the power of resolute understanding abiding in the perfuming of extensive learning, and through possessing a sense of shame and moral concern, a small portion of the afflictions is prevented from becoming active.

Second is the transformation of penetrative realization. For bodhisattvas who have entered the great bhumis through the sixth bhumi, when reality is immediately present it appears, while unreality does not appear. Third is the transformation through cultivation.

Up to the tenth bhumi, because obstructions still remain, all signs do not appear and only reality appears. Fourth is the transformation of the perfected fruit. Because obstructions are forever absent, all signs do not appear; only utterly purified reality appears, and mastery over all signs is attained.

Fifth is the inferior transformation. Sravakas and others are able to realize only the selflessness of persons and exclusively turn away from and relinquish samsara. Sixth is the vast transformation.

Because bodhisattvas also realize the selflessness of dharmas, they see samsara itself as pure and quiescent; although they eliminate defilement, they do not abandon samsara.

What fault is there when bodhisattvas abide in the inferior state with regard to transformation of the basis?

The fault is that they give no thought to the welfare and happiness of all sentient beings, contradict all the bodhisattva teachings, and merely liberate themselves, thus becoming equal to the inferior vehicles.

What merit is there if bodhisattvas abide in the state of vast transformation?

Within the dharmas of samsara, relying upon their own transformation of the basis, they attain mastery. They manifest bodies as sentient beings throughout every destination of samsara. If born among the most eminent classes of sentient beings or within the Three Vehicles, they are able, by skillful means, to tame, establish, and instruct sentient beings. This is their merit. Here are verses:

For ordinary beings, reality is concealed,

And only the false is revealed.

Bodhisattvas relinquish the false,

And only reality is revealed.

Know that appearing and not appearing

Concern true meaning and what is not true meaning.

Transformation of the basis is liberation,

Whereby mastery is attained at will.

Regarding samsara and nirvana,

If the wisdom of equality arises,

Then, through realization,

Samsara itself is nirvana.

Therefore, as for samsara,

It is neither abandoned nor not abandoned.

Likewise, as for nirvana,

It is neither realized nor not realized.

Part Eleven: The Fruit of Wisdom

Thus the excellence of the fruit of abandonment has been explained. How, then, is the excellence of the fruit of wisdom to be understood?

The excellence of the fruit of wisdom should be understood by means of the three bodies of a Buddha: first, the essential body; second, the enjoyment body; and third, the transformation body.

Here, the essential body is the Dharma body of the Tathagata, the transformation of the basis that has mastery over all dharmas. The enjoyment body, relying upon the Dharma body, appears within the assemblies of Buddhas in pure Buddha realms and enjoys the bliss of the Mahayana Dharma. The transformation body, also relying upon the Dharma body, disappears from the Tusita Heaven; manifests birth and the enjoyment of sensual pleasures; leaves the city and renounces the household life; goes among non-Buddhist practitioners and practices austerities; realizes great bodhi; turns the great Dharma wheel; and enters great nirvana. Here is a verse:

Characteristics, realization, mastery,

Basis and sustaining support,

Distinctions, virtues, profound depths,

Recollection and deeds reveal the Buddhas.

What are the characteristics of the Dharma bodies of the Buddhas?

The Dharma bodies of the Buddhas should be understood, in brief, as having five characteristics.

First is the characteristic of transformation of the basis. This means transforming and extinguishing all obstructions belonging to the defiled aspect of the other-dependent nature, transforming and attaining liberation from all obstructions, attaining mastery over dharmas, and bringing forth the purified aspect of the other-dependent nature.

Second is the characteristic of being perfected through pure dharmas. This means perfecting the six paramitas and attaining the ten masteries. Of these, mastery over lifespan, mastery over mind, and mastery over the necessities of life arise from perfecting the dana paramita. Mastery over karma and mastery over birth arise from perfecting the sila paramita. Mastery over karma and mastery over birth arise from perfecting the sila paramita. Mastery of resolute understanding arises from perfecting the ksanti paramita. Mastery of vows arises from perfecting the virya paramita. Mastery of supernormal powers, including the five higher knowledges, arises from perfecting the dhyana paramita. Mastery of wisdom and mastery of Dharma arise from perfecting the prajna paramita.

Third is the characteristic of nonduality. This means that there are not two characteristics of existence and nonexistence. Because all dharmas are nonexistent, yet the revealed characteristic of emptiness truly exists, the conditioned and the unconditioned are nondual. Because karma and afflictions are not what acts, yet conditioned characteristics are freely manifested, difference and identity are nondual. Because the basis of all Buddhas is without distinction, immeasurable continua manifest the attainment of perfect awakening. Here are two verses:

Because there is no attachment to self,

There is no distinct basis.

Yet according to each personal realization,

Differences are conventionally established.

Lineages differ, yet are not empty;

Because perfection is beginningless,

And the stainless is without distinction,

They are neither one nor many.

Fourth is the characteristic of permanence. Because its characteristic is purified suchness, and because the deeds to be performed are brought forth by original vows, there is never a time of cessation or rest.

Fifth is the characteristic of inconceivability. Purified suchness is realized inwardly; no analogy in the world can illustrate it, and it cannot be reached through conceptual investigation.

Furthermore, how is such a Dharma body initially realized?

Taking as their object the general characteristic of the Mahayana Dharma, nonconceptual wisdom and subsequently attained wisdom are skillfully cultivated in five aspects. The accumulations are skillfully gathered throughout all the bhumis. The vajra-like samadhi destroys the subtle and difficult-to-destroy obstructions. This samadhi continues without interruption, and through freedom from all obstructions, transformation of the basis is realized.

Furthermore, through how many kinds of mastery does the Dharma body attain mastery?

In brief, there are five kinds. First, mastery over the Buddha-land, one’s own body, excellent marks, boundless voice, and the mark of the invisible crown, attained through the transformation of the form skandha. Second, mastery of vast, blameless bliss, attained through the transformation of the feeling skandha.

Third, mastery of eloquent exposition of all bodies of names, phrases, and syllables, attained through the transformation of the perception skandha. Fourth, mastery of manifestations and transformations, and of guiding assemblies to receive wholesome dharmas, attained through the transformation of the formation skandha. Fifth, mastery by means of the great perfect mirror wisdom, the wisdom of equality, the wisdom of wondrous observation, and the wisdom of accomplishing activities, attained through the transformation of the consciousness skandha.

Furthermore, how many abiding places does the Dharma-body have?

It should be known that, in brief, it has three supporting abiding places. First is the supporting abiding place of the Buddhas. Concerning this, there are two verses as follows:

The Buddhas realize the fivefold nature of joy,

All through equal realization of the nature of their own realm.

All absence of joy comes from not realizing this;

Therefore, those who seek joy must realize it equally.

First through ability, second through accomplishment,

The Dharma, its savor, meaning, and virtues are all perfected.

They attain supreme and blameless joy,

Which the Buddhas perceive as eternal and inexhaustible.

Second is the supporting place of the enjoyment bodies, solely for bringing bodhisattvas to maturity. Third is the supporting place of the transformation bodies, chiefly for bringing shravakas and others to maturity.

By how many Buddha-dharmas should the Dharma-body be understood as sustained?

In brief, by six kinds. First, by purification: through transforming the alaya-consciousness, the Dharma-body is attained. Second, by maturation: through transforming the material faculties, the wisdom of maturation is attained.

Third, by abiding: through transforming activities associated with desire and so forth, immeasurable abiding wisdom is attained. Fourth, by mastery: through transforming the mastery involved in undertaking various karmic activities, mastery of unobstructed supernormal wisdom throughout all worlds is attained. Fifth, by speech: through transforming the discursive speech of all that is seen, heard, cognized, and known, mastery of the wisdom of eloquent exposition is attained, causing all sentient beings to give rise to joy.

Sixth, by deliverance: through transforming the act of rescuing beings from all calamities and faults, the wisdom that rescues all sentient beings from every calamity and fault is attained. It should be known that the Dharma-body is encompassed by these six Buddha-dharmas.

Should the Dharma-bodies of the Buddhas be said to differ, or should they be said not to differ?

Because their basis, aspiration, and function do not differ, they are said not to differ. Yet because immeasurable bodies of sentient beings manifest the attainment of perfect enlightenment, they are said to differ. What is said in this way of the Buddhas’ Dharma-bodies also applies to their enjoyment bodies. Because their aspiration and function do not differ, they must be said not to differ. Yet they operate through immeasurably differentiated bases, not through an undifferentiated basis. It should be known that the transformation bodies are to be described in the same manner as the enjoyment bodies.

With how many virtues is the Dharma-body associated?

It is associated with the four utterly purified immeasurables, the liberations, the spheres of mastery, the spheres of totality, freedom from contention, knowledge derived from vows, the four unobstructed understandings, the six supernormal powers, the thirty-two marks of a Great Person, the eighty excellent characteristics, the four purities in all aspects, the ten powers, the four fearlessnesses, the three things requiring no guarding, the three foundations of mindfulness, the eradication of habitual tendencies, the Dharma of never forgetting, great compassion, the eighteen unique qualities, and wondrous wisdom in all its aspects, and so forth. Concerning this, there are many verses as follows:

Homage to the Compassionate One,

Who gives rise to four kinds of aspiration:

Concord, detachment, non-abandonment,

And benefiting and gladdening sentient beings.

Homage to the Muni,

Liberated from every obstruction,

Surpassing all worlds.

His wisdom pervades all dharmas;

His mind’s liberation is ultimate.

Homage to the Loving One,

Who eradicates for sentient beings

All delusions and afflictions,

Purifying them until no defilement remains.

Homage to the One Who Teaches,

Without exertion and without attachment,

Ever quiescent and unobstructed,

Explaining all difficult questions.

Homage to the One Who Always Speaks

Of the support and that which depends upon it,

Of spoken words and wisdom;

His wisdom of exposition is unobstructed.

Homage to the One Who Always Instructs,

Who, for those sentient beings,

Presently knows their speech and conduct,

Their past and future, and their liberation.

Homage to the Guiding Teacher,

Honored by sentient beings,

Known as the Good Person,

In whom they gain deep faith upon seeing him.

Homage to the One Who Has Attained

Acceptance, maintenance, relinquishment,

Manifestation and transformation,

And mastery of wisdom and samadhi.

Homage to the Conqueror of Mara

And those who deceive sentient beings;

To skillful means, refuge, purification,

And liberation through the Mahayana.

Homage to the Vanquisher of Non-Buddhist Teachers,

Who teaches the virtue of wisdom and the virtue of abandonment,

Liberation and obstructions,

As remedies for self and others.

Homage to the One Who Guides

The great assembly beyond defilement,

Who has nothing that must be guarded

And who never forgets.

Homage to the One of True Meaning,

In all activities

And at all times,

Whose awakened wisdom is wholly luminous.

Homage to the One Who Never Forgets,

Who benefits sentient beings;

His deeds never miss their time,

Nor are they ever fruitless.

Homage to the One Whose Intention Is to Benefit and Gladden,

Whose mind accords with great compassion,

Who, throughout the six periods of day and night,

Universally observes the world.

Homage to the Supreme One,

Who, through practice and realization,

Through wisdom and activity,

Surpasses both vehicles in every way.

Homage to the One Able to Dispel

The doubts of all people,

Who, through attaining the three bodies,

Possesses all the marks of great bodhi.

The Dharma-bodies of the Buddhas are associated with such virtues and are also associated with other virtues, such as those of intrinsic nature, cause and effect, activity, and transformation of the basis. Therefore, it should be known that the virtues of the Buddhas’ Dharma-bodies are unsurpassed. Concerning this, there are two verses as follows:

The Buddha perfects true ultimate meaning,

And all the bhumis arise from him.

Supreme among all sentient beings,

He liberates all beings.

Endless and unequaled virtues

Are manifest in accord with the world,

And can be seen by assembled multitudes,

Yet cannot be seen by humans and devas.

Furthermore, the Dharma-bodies of the Buddhas are exceedingly profound, supremely profound. How can this profundity be perceived? Concerning this, there are verses as follows:

The Buddha is unborn, yet is born;

He does not abide, yet abides.

His deeds require no exertion;

His sustenance is the fourth Dharma.

Not different, yet immeasurably different;

Innumerable, yet also one.

Their activities are most certain, yet uncertain;

The Buddhas possess the three bodies.

Manifest perfect enlightenment is not existent;

Perfect awakening is not nonexistent.

In each single instant, immeasurable manifestations

Appear as existent and nonexistent.

Neither defiled nor separated from defilement,

Through desire, liberation is attained.

Knowing desire to be non-desire,

One enters and realizes the Dharma-nature of desire.

The Buddhas transcend the five skandhas,

Yet abide within the skandhas.

The skandhas are neither one with nor different from them;

Without relinquishing them, they attain quiescence.

The characteristics and activities of the Buddhas blend together,

Like waters in the great ocean.

“I have benefited, am benefiting, and will benefit others” —

They entertain no such thought.

Those with faults do not behold him,

As no moon appears in a broken vessel.

Pervading the entire world,

The light of the Dharma shines like the sun.

At times he manifests perfect enlightenment;

At times, like fire, he enters nirvana.

Yet he has never ceased to exist,

For the Buddha-body eternally abides.

Regarding evil deeds,

In the human realm and the lower destinies,

And all dharmas contrary to pure conduct,

The Tathagata abides in the supreme intrinsic nature.

The Buddha’s activity manifests everywhere,

Yet he goes nowhere.

Although bodies manifest in all places,

They do not bear the characteristics of the six faculties.

All delusions have been utterly subdued,

As though overcome by poisonous spells.

From delusion until delusion is exhausted,

The Buddha realizes omniscience.

Afflictions become factors of awakening;

Samsara itself is nirvana.

Endowed with great skillful means,

The Buddhas are inconceivable.

It should be known that, as stated above, there are twelve kinds of supreme profundity: the profundity of birth and abiding, the profundity of abiding in activity, the profundity of establishing the number of activities, the profundity of perfect enlightenment, the profundity of freedom from desire, the profundity of severing the skandhas, the profundity of bringing beings to maturity, the profundity of manifestation, the profundity of displaying perfect enlightenment and nirvana, the profundity of abiding, the profundity of revealing the intrinsic nature, the profundity of abandoning afflictions, and the profundity of inconceivability.

If bodhisattvas recollect the Buddha’s Dharma-body, how many practices of mindful recollection are there?

Briefly stated, there are seven things to recollect concerning the Dharma-body of the Buddha. First, one should recollect that all Buddhas are entirely sovereign over all dharmas, because they have attained unobstructed supernormal powers in all worlds. Here is a verse:

Throughout the realms of sentient beings,

Obstructions abound while causes are lacking;

As these two operate with certainty,

The Buddhas are not sovereign over them.

Second, one should recollect that the body of the Tathagata abides eternally, because the true body uninterruptedly liberates itself from defilements. Third, one should recollect that the Tathagata is supreme and faultless, because he has entirely freed himself from every bond of the afflictive and cognitive obstructions. Fourth, one should recollect that the Tathagata acts without exertion, because without exerting effort he performs all the deeds of a Buddha without ever ceasing.

Fifth, one should recollect that the Tathagata enjoys abundant bliss, because the pure Buddha-land is abundant and blissful. Sixth, one should recollect that the Tathagata is free from all defilements, because although he appears in the world, he is not defiled by worldly dharmas. Seventh, one should recollect that the Tathagata can accomplish the great work, because he manifests the attainment of perfect enlightenment, nirvana, and so forth; he brings all immature sentient beings to maturity, and causes those already mature to attain liberation.

Here are two verses:

Perfection belongs to his own mind;

He is pure and eternally abiding.

Without exertion, he bestows

The bliss of Dharma upon sentient beings.

Pervading everywhere, yet abiding nowhere,

He impartially benefits beings throughout many lives.

The wise should thus recollect

The Dharma-body of the Buddha.

Furthermore, what are the characteristics of the pure Buddha-lands of the Buddhas?

They should be understood as described in the Introductory Chapter of the Bodhisattva Treasury Hundred-Thousand Sutra:

The Buddha, the Blessed One, dwelt in a palace adorned with the seven precious substances, splendid and radiant in every direction, emitting a great light that illuminated boundless worlds. Its innumerable realms were adorned with exquisite wonders; its circumference was so vast that its boundaries could not be measured. It transcended the three realms and was formed from supramundane roots of virtue, having as its characteristic the utterly pure and sovereign nature of consciousness-only.

It was established by the Tathagata as a dwelling place where assemblies of great bodhisattvas gathered. It was attended by innumerable nagas, devas, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, humans, nonhumans, and others, who practiced and delighted in the sublime flavor of the great Dharma. It was a place where every benefit was brought to sentient beings, where all afflictions and calamities were dispelled, and whose adornments were far removed from all maras.

It was the splendid foundation of the Tathagata, where great mindfulness, wisdom, and conduct served as the path; great calm abiding and insight served as the vehicle of instruction; and the liberations of great emptiness, signlessness, and wishlessness served as the entrances. It was adorned with an immeasurable accumulation of merits and established by the Great King of Precious Lotuses. Within this great palace, the Blessed One manifested the pure Buddha-land: perfect in color, perfect in form, perfect in dimensions, perfect in orientation, perfect in cause, perfect in result, perfect in its lord, perfect in attendants, perfect in retinue, perfect in sustaining presence, perfect in activity, perfect in beneficial embrace, perfect in fearlessness, perfect in dwelling places,

perfect in roads, perfect in means of conveyance, perfect in entrances, and perfect in its sustaining basis.

Furthermore, the enjoyment of such a pure Buddha-land is utterly pure and sublime, utterly peaceful and blissful, utterly faultless, and utterly sovereign.

Furthermore, it should be understood that the Dharma-realm of the Buddhas constantly performs five activities at all times:

First, its activity is to rescue sentient beings from every calamity. Merely by being seen, it can rescue them from such afflictions as blindness, deafness, insanity, and so forth.

Second, its activity is to rescue beings from the evil destinies. It rescues sentient beings from perilous places and brings them to places of well-being.

Third, its activity is to rescue beings from practices that are not skillful means. It causes adherents of non-Buddhist paths to abandon unlawful means in seeking the practice of liberation and establishes them within the sacred teaching of the Tathagata.

Fourth, its activity is to rescue beings from all satkaya views. It bestows the means of the path that transcends the three realms.

Fifth, its activity is to rescue beings by means of the instructional vehicles. That is, if bodhisattvas are inclined toward another vehicle, or if shravakas are not yet determined in their spiritual disposition, it establishes them upon the path of Mahayana practice. It should be understood that, in these five activities, the functions of all Buddhas are equal. Here is a verse:

Because causes, bases, objects, natures, and practices

Differ, their activities are different.

In the world there are differences,

But among the Buddhas there is equality.

If the Dharma-body of the Buddhas, endowed with the perfection of these merits, is not shared with the Shravaka Vehicle and the Pratyekabuddha Vehicle, why did the Buddha teach the One Vehicle? Here are two verses:

To guide one class of beings

And preserve the others,

Because their dispositions are indeterminate,

The Buddha taught the One Vehicle.

Dharma, no-self, and liberation;

Equality, unequal natures,

Attainment, and two transformed aspirations:

Ultimately, the One Vehicle is taught.

Thus, if all Buddhas share a single Dharma-body, why are there many Buddhas? Here is a verse:

Within one realm there are not two Buddhas,

Yet many attain realization simultaneously.

That they arise successively is unreasonable;

Therefore, it is established that there are many Buddhas.

How can it be known that, within the Dharma-body of the Buddha, there is neither an ultimate entry into nirvana nor an ultimate non-entry into nirvana? Here is a verse:

All obstructions are wholly liberated,

Yet the work to be done never ends;

Thus there is ultimate entry into nirvana,

And ultimately no nirvana.

Why is the enjoyment body not the essential-nature body?

There are six reasons: 1. Because its physical body can be seen. 2. Because it can be seen in innumerable, distinct assemblies of Buddhas. 3. Because it can be seen in accordance with differing aspirations, its essential nature being indeterminate. 4. Because it can be seen separately and its essential nature can be seen to change. 5. Because it can be seen in great assemblies composed of bodhisattvas, shravakas, devas, and others, where many different forms are gathered together. 6. Because it can be seen that the transformation of the basis of the alaya-consciousness together with the active consciousnesses would otherwise be unreasonable. Therefore, it is unreasonable for the Buddha’s enjoyment body to be the essential-nature body.

For what reasons is the transformation body not the essential-nature body?

There are eight reasons: Since bodhisattvas have long since attained the state of nonretrogression, it would be unreasonable for them to take birth in the Tusita Heaven and then be born in the human realm. Furthermore, since bodhisattvas have long constantly recollected their former lives, it would be unreasonable for them not to know literature, calculation, arts and crafts, and so forth, or how to experience the objects of sensual desire.

Furthermore, since bodhisattvas have long known which doctrines are wrongly taught and which are well taught, it would be unreasonable for them still to go and study under non-Buddhist teachers. Since bodhisattvas have long thoroughly comprehended the true principle of the sacred paths of the three vehicles, it would be unreasonable for them to practice false asceticism. It is unreasonable for bodhisattvas to forsake hundreds of kotis of Jambudvipas and attain perfect enlightenment and turn the wheel of the true Dharma in only one place.

If, apart from skillful means, they manifested the attainment of perfect enlightenment and merely used transformation bodies to perform Buddha-deeds in other regions, then they should attain perfect enlightenment in the Tusita Heaven; why would they not? If this is not so, why do Buddhas not appear simultaneously and impartially in all Jambudvipas?

If they did not appear, there would be neither teaching nor reasoning to support this. Although there are many transformation bodies, this does not contradict the statement that two Tathagatas do not appear together in a single world. Likewise, two wheel-turning monarchs do not appear together, because the four continents constitute a single world. Here is a verse:

The Buddha’s subtle transformation body,

Many enter the womb simultaneously.

They manifest all modes,

Attain enlightenment, and turn the Dharma wheel.

It is unreasonable to say that, having made vows and cultivated practices for the benefit and happiness of all sentient beings, they attain Great Bodhi and then ultimately enter nirvana, for this would entail the fault of failing to fulfill their vowed practices.

Since the Buddha’s enjoyment body and transformation body are impermanent, why do the sutras say that the Tathagata’s body is permanent?

It is because the basis upon which these two bodies depend is the Dharma body, and the Dharma body is permanent. Furthermore, because the emanation body and transformation body continually enjoy their functions without interruption, they constantly manifest transformations and are never permanently cut off—just as one may continually experience happiness or continually offer food. The statement that the Tathagata’s body is permanent should be understood in the same way.

For six reasons, the transformation bodies of the Buddhas, the Blessed Ones, do not remain forever: 1. Because their work has been completed, having brought sentient beings to maturity and liberation. 2. To cause beings to relinquish their aversion to nirvana and their wish to seek a perpetually abiding Tathagata body. 3.

To cause people to abandon contempt and arrogance toward the Buddhas and awaken to the profound true Dharma. 4. To cause profound yearning for the Buddha to arise, since constant sight of the Buddha would engender weariness. 5. To cause beings themselves to practice diligently and energetically, knowing that a teacher of the true Dharma is exceedingly difficult to encounter. 6.

To bring sentient beings swiftly to maturity, causing them to strive on their own without laying down their heavy burden. Concerning this, there are two verses:

Because their work has been completed,

To relinquish aversion to nirvana,

To relinquish contempt for the Buddhas,

And to engender profound yearning;

To inspire diligence within oneself,

And for the sake of swift maturation,

The Buddhas’ transformation bodies

Do not abide forever.

Since beginningless time, the Dharma bodies of the Buddhas have been undifferentiated and innumerable; yet it should not be said that, because they are attained, effort is unnecessary. Concerning this, there is a verse:

Though Buddhas are undifferentiated, causes are innumerable;

If sentient beings abandon diligent effort,

Attainment will forever remain without a cause;

To sever the cause in this way is unreasonable.

This concludes my, Asanga’s, concise explanation of the Compendium of the Great Vehicle chapter in the Mahayana Abhidharma Sutra.

THE BASIC TREATISE ON THE COMPENDIUM OF THE GREAT VEHICLE

Final Fascicle

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