攝大乘論本

Part Three: The Characteristics of the Knowable

The basis of the knowable has already been explained. How, then, should the characteristics of the knowable be contemplated?

In brief, there are three: first, the characteristic of the other-dependent nature; second, the characteristic of the imagined nature; and third, the characteristic of the perfectly accomplished nature.

What is the characteristic of the other-dependent nature?

It means that the alaya-consciousness serves as the seed, while false discrimination comprises the various consciousnesses.

What does this mean?

It means the distinct consciousnesses known as the consciousness of the body, the consciousness of the embodied subject, the consciousness of the experiencing subject, the consciousness of what is experienced, the consciousness that experiences, the consciousness of time, the consciousness of number, the consciousness of place, the consciousness of verbal expression, the consciousness of distinctions between self and others, and the consciousness of death and birth in favorable and unfavorable destinies.

Among these, the consciousness of the body, the consciousness of the embodied subject, the consciousness of the experiencing subject, the consciousness of what is experienced, the consciousness that experiences, the consciousness of time, the consciousness of number, the consciousness of place, and the consciousness of verbal expression arise from seeds perfumed by names and words. The consciousness of distinctions between self and others arises from seeds perfumed by the view of self.

The consciousness of birth and death in favorable and unfavorable destinies arises from seeds perfumed by the factors of becoming. Because these consciousnesses encompass the defilements of all realms of sentient beings, they manifest the discriminations belonging to the characteristic of the other-dependent nature. Thus, all these consciousnesses belong to false discrimination.

Since they are consciousness-only, their nature is devoid of anything existent, and there is no basis for a real referent. This is the characteristic of the other-dependent nature.

What is the characteristic of the imagined nature?

It means that within consciousness-only there is no real referent; only the appearance of something resembling a referent is manifested.

What is the characteristic of the perfectly accomplished nature?

It means that within that characteristic of the other-dependent nature, because what appears is merely the characteristic of something resembling a referent, its real nature is eternally nonexistent.

It should be understood that, among these consciousnesses, the consciousness of the body, the consciousness of the embodied subject, and the consciousness of the experiencing subject are the six internal dhatus, such as the eye-dhatu and so forth. The consciousness of what is experienced is the six external dhatus, such as form and so forth. The consciousness that experiences is the six consciousness-dhatus, such as eye-consciousness and so forth. The remaining consciousnesses are the various distinctions of the consciousnesses described above.

Furthermore, if all these consciousnesses are merely consciousness and nothing real exists, by what examples can this be clearly understood?

For clarification, examples such as a dream are commonly used. In a dream, nothing is real; there is only consciousness. Yet images resembling real things appear, such as forms, sounds, odors, tastes, tangible objects, houses, lands, forests, and mountains. None of these things truly exists. From this example, one should clearly understand that at every time and in every place there is only consciousness. “And so forth” means that, besides the example of a dream, there are other examples, such as an illusion, intoxicated delirium, a thirsty deer’s mirage, and optical distortion.

Upon awakening from sleep, one understands that, at that time and in that place, the objects of the dream and so forth were only consciousness. It is only after awakening from a dream that one knows everything within the dream to have been merely consciousness.

Why, then, does one not possess such understanding while awake?

When true wisdom awakens, one understands in this way. Just as one does not possess this understanding while within a dream, but gains it only after awakening from the dream, so too, before true wisdom has awakened, one does not possess this understanding. Only upon attaining the awakening of true wisdom does one see and know in this way.

How can those who have not attained the awakening of true wisdom ascertain the principle of consciousness-only?

It can be ascertained through scripture and reasoning. As for scripture, in the Ten Stages Sutra the Buddha said that the three realms are mind-only. The Buddha also taught this in the Samdhinirmocana Sutra. In that sutra, the bodhisattva Maitreya asked the Blessed One:

“Are the images of the modes of appearance in samadhi different or not different from the mind?”

The Buddha told Maitreya: “They should be said to be not different. Why is this? Because those images are only consciousness. Therefore, I say that, being objects of consciousness, they arise through the manifestation of consciousness alone.”

“Blessed One! If the images of the modes of appearance in samadhi are not different from this mind, how does this mind in turn apprehend this very mind?”

“Maitreya! There is not the slightest dharma that can apprehend the slightest dharma. Nevertheless, when that mind arises, an image such as this appears. It is like taking an original object as the condition and then seeing that original object. Suppose one says, ‘I now see an image,’ and maintains that, apart from the original object, there is an image to be seen. The image that appears and this mind are likewise. Thus, when the mind arises, it sees a resembling image appear.”

Through this scriptural teaching, the reasoning is also revealed. Why is this? Because in meditative concentration, according to the mind’s contemplation, one sees phenomena as entirely blue-black, without any other color. The blue-black that is seen is only one’s own mind. Through this reasoning, bodhisattvas can ascertain that all objects appearing within consciousness are merely consciousness and that no real objective realm exists.

Furthermore, the blue-black is not sustained and recollected by consciousness; what is seen takes as its object something presently appearing before the eyes. Hearing and reflection, which constitute the two kinds of retaining and recollecting, likewise take the past as their object. Therefore, the images that appear are also consciousness-only. By means of this inference, although bodhisattvas have not yet attained the awakening of true wisdom, they can still ascertain the principle of consciousness-only.

Thus, the consciousnesses have been explained by examples such as a dream and so forth. That is, by means of these examples, eye-consciousness and the other consciousnesses can all be established as consciousness-only. Yet eye-consciousness and the other consciousnesses have forms and other objects as their objective conditions. How, then, can they also be seen as consciousness-only?

This is likewise as explained above: it must be inferred from scripture and reasoning.

If these consciousnesses are themselves consciousness in essence, why do they manifest as resembling the qualities of form and persist continuously?

Because they serve as the basis for defiled and inverted dharmas. If this were not so, inverted conceptions of referents would not arise where there are no referents. If this were not so, the two defiling obstructions—the afflictive obstruction and the cognitive obstruction—would not exist. If this were not so, neither would purifying dharmas exist. Therefore, the consciousnesses undergo such transformations. A verse concerning this says:

The appearance of confusion and its essence

Are respectively held to be form-consciousness

And consciousness that is not form;

Without them, nothing at all would exist.

Why do the consciousness of the body, the consciousness of the embodied subject, the consciousness of the experiencing subject, the consciousness of what is experienced, and the consciousness that experiences coexist, unite, and undergo transformation in every body?

It is so that the experiences of life may be fully realized.

Why do the consciousness of time and the other consciousnesses undergo distinct transformations?

Because the continuous flow through birth and death has never ceased since beginningless time; because the worlds of sentient beings are innumerable; because the receptacle worlds are innumerable; because linguistic expressions concerning activities are innumerable; because the various forms of appropriation and enjoyment are innumerable; because the experiences of the ripened fruits of desirable and undesirable karma are innumerable; and because the various kinds of birth and death undergone are innumerable.

Furthermore, how are such consciousnesses established as having the nature of consciousness-only?

Briefly stated, there are three characteristics: first, because there is only consciousness and nothing real; second, because through the twofold nature there are two distinct aspects of consciousness—the image aspect and the seeing aspect; and third, because a great many modes of appearance arise. Why is this? Because all consciousnesses have no real referents, they are established as consciousness-only.

Because they possess an image aspect and a seeing aspect, they are established as twofold consciousness. If consciousnesses such as eye-consciousness take consciousnesses such as form-consciousness as their image aspect, then the consciousness of eye-consciousness is their seeing aspect, and so on through the consciousness of body-consciousness as the seeing aspect. If mental consciousness takes all consciousnesses, from eye-consciousness at the beginning through dharma-consciousness at the end, as its image aspect, then the consciousness of mental consciousness is its seeing aspect.

Therefore, mental consciousness discriminates and arises in the likeness of all consciousnesses. A verse concerning this says:

Consciousness-only is twofold and manifold,

Contemplating thus: entering into realization.

Through realizing consciousness-only,

One subdues and then becomes liberated.

Furthermore, some masters here say that there is only one mental consciousness. As that consciousness functions in different ways, it is given different names. Just as the activity of the mind is called bodily karma or verbal karma.

Furthermore, when transformation occurs at all bases, many kinds of images arise, comprising two types: real images and conceptually discriminated images. Furthermore, in all places, its transformation resembles the mental consciousness coming into contact with images. In the world of form, this consciousness relies upon the body, just as the material faculties rely upon the body. Here there is a verse as follows:

It travels far and travels alone,

Without a body, it sleeps in a cave.

One who tames this difficult-to-subdue mind

Is a true brahmin.

Moreover, as the sutra says, the mental consciousness is capable of receiving all the spheres through which the five faculties range. The mental consciousness is the basis of the five faculties.

It is also said that among the twelve ayatanas, the bodies of the six consciousnesses are all called the mind ayatana. Wherever the alaya-consciousness is established as the real consciousness, one should know that all the other consciousnesses are its objective aspects. The mental consciousness and the consciousnesses that rely upon it are its subjective aspects. Because those objective aspects of consciousness serve as the generative conditions for the subjective aspects of consciousness, when they appear as though real, they can serve as the basis upon which the subjective aspects of consciousness arise. In this way, the consciousnesses are established as having the nature of consciousness-only.

All things appear clearly and distinctly before us; how can it be known that they do not truly exist?

As the Blessed One said: If a bodhisattva accomplishes four qualities, he can realize that all is consciousness-only and that nothing has true existence. First is the accomplishment of wisdom that knows the contradictory appearances of consciousness, as hungry ghosts, animals, and devas perceive the very same thing differently. Second is the accomplishment of wisdom that knows consciousness can still arise and function even when there is no object to be apprehended, as when taking the past, the future, or images in dreams as its object.

Third is the accomplishment of wisdom that knows freedom from effort and non-error. If a consciousness apprehending an object could be non-erroneous with regard to ultimate reality, then truth would be realized without effort. Fourth is the accomplishment of the three superior kinds of wisdom that know how appearances change in accordance with conditions.

What are the three? First, those who have attained mastery of mind—all bodhisattvas who have attained meditative concentration—cause objects to appear in accordance with the power of their resolve. Second, for those who have attained the Dharma of cultivating shamatha contemplation, objects appear as soon as they direct their attention to them.

Third, for those who have attained nonconceptual wisdom, before nonconceptual wisdom becomes directly present, objects still appear; when it is directly present, no objects appear. Through these three superior kinds of wisdom concerning transformation in accordance with conditions, together with the three causes and conditions mentioned above, the principle of what is real and unreal is established.

If the other-dependent nature truly consists only of consciousness and serves as the basis for unreal appearances, why is it called other-dependent? For what reason is it called other-dependent?

Because it arises from seeds produced by perfuming and comes into being in dependence upon other conditions, it is called other-dependent. Because, after arising, it has no capacity to remain naturally in existence for even a single instant, it is called other-dependent.

If the conceptually constructed nature is based upon the other-dependent nature and appears as though real while not truly existing, how does it become conceptually constructed? For what reason is it called conceptually constructed?

Because it is the mode of activity of the mental consciousness and arises from pervasive, inverted attachment, it is called conceptually constructed. Because it has no intrinsic characteristic and is apprehended only through pervasive attachment, it is called conceptually constructed.

If the perfectly accomplished nature is the permanent absence of the characteristic of the conceptually constructed nature, how is it perfectly accomplished? For what reason is it called perfectly accomplished?

Because its nature is immutable, it is called perfectly accomplished. Moreover, because its nature is the object of purification and is superior to all wholesome dharmas, it is called perfectly accomplished on account of this meaning of superiority.

Furthermore, there must be that which conceptually constructs and that which is conceptually constructed for the conceptually constructed nature to be established. What, then, is that which conceptually constructs? What is that which is conceptually constructed? What is the conceptually constructed nature?

The mental consciousness is that which conceptually constructs because it discriminates. Why is this? Because this mental consciousness takes the seeds produced by its own perfuming through names and expressions, as well as the seeds produced by the perfuming through the names and expressions of all consciousnesses, and therefore its innumerable modes of discriminative activity transform and range throughout all conceptual discrimination and reckoning; hence it is called that which conceptually constructs. The other-dependent nature is called that which is conceptually constructed. Furthermore, the characteristic through which the other-dependent nature becomes conceptually constructed is called the conceptually constructed nature. With such a characteristic, it bears such a meaning.

Furthermore, how does conceptual construction reckon throughout everything? What sphere does it take as its object? What appearance does it grasp? Through what does it become attached? By means of what does it give rise to words? By means of what does it speak? What does it superimpose?

It takes names as its objects. Within the other-dependent nature, it grasps the appearance of the other-dependent. Through false views, it becomes attached. Through investigation, it gives rise to words. Through the four kinds—what is seen, heard, sensed, and known—it gives rise to speech. Upon what is unreal, it superimposes existence. Thus conceptual construction is able to reckon throughout everything.

Furthermore, are these three natures different or not different?

It should be said that they are neither different nor not different. That is, the other-dependent nature becomes other-dependent by virtue of one factor. This very nature becomes conceptually constructed by virtue of another factor. This very nature becomes perfectly accomplished by virtue of yet another factor.

By virtue of what factor does this other-dependent nature become other-dependent?

It is because it arises from other-dependent seeds produced by perfuming.

By virtue of what factor does this other-dependent nature become conceptually constructed?

It is because it is the objective characteristic of conceptual construction and is also that which is conceptually constructed by conceptual construction.

By virtue of what factor does this other-dependent nature become perfectly accomplished?

It is because, after everything has been conceptually constructed, it does not truly exist as it was conceptually constructed.

How many kinds does each of these three natures have?

Broadly speaking, the other-dependent has two kinds. First, that which arises from other-dependent seeds produced by perfuming. Second, the indeterminate nature of the other-dependent, which may be either defiled or purified. Because there are these two distinct kinds of dependence upon another, it is called other-dependent.

The conceptually constructed also has two kinds. First is attachment to a conceptually constructed intrinsic nature. Second is attachment to conceptually constructed distinctions. Therefore it is called conceptually constructed.

The perfectly accomplished nature also has two kinds. First is the intrinsically perfectly accomplished nature. Second is the purified perfectly accomplished nature. Therefore it is called the perfectly accomplished nature.

Furthermore, conceptual construction has four kinds: 1. conceptual construction of intrinsic nature, 2. conceptual construction of distinctions, 3. conceptual construction by those with understanding, and 4. conceptual construction by those without understanding. Those with understanding are skilled in names and expressions. Those without understanding are not versed in names and expressions.

Accordingly, conceptual construction further has five kinds: First is conceptual construction of the intrinsic nature of meanings based upon names. That is, such a name is taken to possess such a meaning. Second is conceptual construction of the intrinsic nature of names based upon meanings.

That is, such a meaning is taken to possess such a name. Third is conceptual construction of the intrinsic nature of names based upon names. That is, based upon a name, one conceptually constructs all names whose meanings are not yet understood.

Fourth is conceptual construction of the intrinsic nature of meanings based upon meanings. That is, one reckons all meanings whose names are not yet known. Fifth is conceptual construction based upon the two and their two intrinsic natures.

That is, one reckons throughout such a name, such a meaning, and such an essential nature.

Furthermore, all discriminations may be summarized under ten kinds. First is fundamental discrimination, namely, the alaya-consciousness. Second is discrimination concerning objective appearances, namely, visual consciousness and so forth.

Third is discrimination concerning manifest appearances, namely, eye-consciousness and so forth, together with the consciousness upon which they depend. Fourth is discrimination concerning the transformations of objective appearances, namely, transformations such as aging; transformations of experiences such as pleasure; transformations caused by greed and so forth; distressing transformations caused by changes in the seasons; transformations into the various destinies of sentient beings, such as Naraka; and transformations into the various realms, such as the Desire Realm.

Fifth is discrimination concerning transformations of manifest appearances, namely, the transformations resulting from the transformations mentioned above. Sixth is discrimination induced by others, namely, discrimination arising upon hearing what is contrary to the Dharma and upon hearing the true Dharma. Seventh is irrational discrimination, namely, the discrimination of non-Buddhist practitioners who hear teachings that do not accord with the true Dharma.

Eighth is rational discrimination, namely, discrimination concerning the various kinds of true Dharma when one hears the true Dharma. Ninth is clinging discrimination, namely, discrimination belonging to the category of improper attention, such as that associated with the sixty-two views rooted in the view of a real self. Tenth is distracting discrimination, namely, the ten kinds of discrimination found in bodhisattvas.

They are: 1. distraction concerning the absence of characteristics, 2. distraction concerning characteristics, 3. distraction through superimposition, 4. distraction through denial, 5. distraction concerning identity, 6. distraction concerning difference, 7. distraction concerning intrinsic nature, 8. distraction concerning distinctions, 9. distraction that takes meaning according to the name, and 10. distraction that takes the name according to the meaning.

To counteract these ten kinds of distraction, nonconceptual wisdom is taught throughout the prajnaparamita teachings. Thus, it should be understood that both what is to be counteracted and that which counteracts it fully encompass the meaning of prajnaparamita.

If, by virtue of distinctions in their specific characteristics, the three intrinsic natures are present in the other-dependent nature, why do these three intrinsic natures not become indistinguishable from one another?

If, by virtue of distinctions in its specific characteristics, the other-dependent nature is established as other-dependent, then it is not thereby established as the imagined nature or the perfectly accomplished nature. If, by virtue of distinctions in its specific characteristics, the other-dependent nature is established as the imagined nature, then it is not thereby established as the other-dependent nature or the perfectly accomplished nature. If, by virtue of distinctions in its specific characteristics, the other-dependent nature is established as the perfectly accomplished nature, then it is not thereby established as the other-dependent nature or the imagined nature.

Furthermore, how is it known that, although the imagined nature appears within the other-dependent nature, it does not correspond to reality?

Because before a name exists, cognition of the thing does not exist; thus, to say that the name corresponds to reality is contradictory. Since there are many names, their multiplicity contradicts the thing itself. Therefore, because names are indeterminate, they contradict the notion that the thing has a composite nature. Here there are two verses:

Before a name, no cognition arises;

Many names are indeterminate.

If they corresponded to reality, there would be many realities;

A composite reality would entail contradiction.

Dharmas are nonexistent yet appear to exist;

Though undefiled, purification occurs.

Therefore, know them to be like illusions,

And also like empty space.

Furthermore, although what appears does not truly exist, why is it not the case that the other-dependent nature and everything whatsoever are entirely nonexistent? If the other-dependent nature were nonexistent, then the perfectly accomplished nature would also be nonexistent. If the other-dependent nature were nonexistent, then everything would be nonexistent. If both the other-dependent nature and the perfectly accomplished nature were nonexistent, this would entail the fault that neither defilement nor purification exists. Yet defilement and purification are manifestly existent; therefore, one should not say that everything is nonexistent. Here there is a verse:

If the other-dependent did not exist,

The perfectly accomplished would also not exist.

If all aspects were nonexistent,

There would forever be neither defilement nor purification.

The Buddhas, the Blessed Ones, taught the Vaipulya doctrine within the Mahayana. That doctrine states as follows:

How should the imagined nature be understood?

It should be understood that, because of distinctions in its specific characteristics, it is said not to truly exist.

How should the other-dependent nature be understood?

It should be understood to be like an illusion, a mirage, a dream, a reflected image, a shadow, an echo in a valley, the moon in water, or a magical transformation.

How should the perfectly accomplished nature be understood?

It should be understood through the explanation of the four purifying dharmas. What are these four purifying dharmas? The first is purity of intrinsic nature, namely, the ultimate meaning of the dharmadhatu: suchness, true emptiness, and the signless limit of reality.

The second is purity through freedom from defilement, namely, freedom from all impure obstructions. The third is the path by which purity is attained, namely, the factors conducive to awakening, the paramitas, and so forth. The fourth is the pure object that gives rise to it, namely, the sublime teachings of the Mahayana.

Because it arises in dependence upon this pure teaching, it is not the imagined nature; and because it is the outflow of the utterly pure dharmadhatu, it is not the other-dependent nature. Thus, these four dharmas encompass all purifying dharmas. Here there are two verses:

The analogy of illusion explains arising;

The teaching of nonexistence explains the imagined;

The teaching of the four kinds of purity

Explains the perfectly accomplished.

Intrinsic nature and freedom from defilement,

The purifying path and its object—

All purifying dharmas

Are encompassed within these four characteristics.

Furthermore, why do the sutras compare the other-dependent nature to an illusion and so forth?

It is in order to dispel false doubts concerning the other-dependent nature.

What are these doubts?

They are false doubts concerning the other-dependent nature, giving rise to the following questions:

How can something that does not truly exist become an object of manifest activity?

To dispel this doubt, the analogy of an illusion is given.

How can something that does not truly exist give rise to the transformations of mind and mental factors?

To dispel this doubt, the analogy of a mirage is given.

How can something that does not truly exist give rise to various experiences that are pleasant or unpleasant?

To dispel this doubt, the analogy of a dream is given.

How can something that does not truly exist give rise to the pleasant and unpleasant results of various pure and impure karmas?

To dispel this doubt, the analogy of a reflected image is given.

How can something that does not truly exist give rise to the transformations of the various consciousnesses?

To dispel this doubt, the analogy of a shadow is given.

How can something that does not truly exist give rise to meaningless utterances?

To dispel this doubt, the analogy of an echo in a valley is given.

How can something that does not truly exist nevertheless give rise to the manifestation of objects of samadhi?

To dispel this doubt, the analogy of the moon in water is given.

How can something that does not truly exist enable bodhisattvas, with undeluded minds, to take birth in order to benefit sentient beings?

To dispel this doubt, the analogy of a magical transformation is given.

With what hidden intention did the Blessed One say in the Brahma's Questions Sutra, “The Tathagata has neither samsara nor nirvana”?

The Tathagata's hidden intention was to teach that, within the other-dependent nature, samsara and nirvana are not different with respect to the imagined nature and the perfectly accomplished nature. Why is this? Because it is precisely within the other-dependent nature that the imagined nature constitutes samsara, while the perfectly accomplished nature constitutes nirvana.

In the Mahayana Abhidharma Sutra, the Blessed One taught that there are three kinds of dharmas: first, defilement; second, purification; and third, that which comprises both aspects.

With what hidden intention did the Blessed One teach this?

Within the other-dependent nature, the imagined nature is the aspect of defilement, while the perfectly accomplished nature is the aspect of purification. The other-dependent nature itself comprises both aspects. It was with this hidden intention that the Blessed One taught in this way.

What analogy may be used to clarify this meaning?

This meaning is clarified by the analogy of earth containing gold. Just as in the world three things may be apprehended in earth containing gold: first, the earth element; second, earth; and third, gold. In the earth element, the earth does not truly exist yet can be apprehended, whereas the gold truly exists yet cannot be apprehended.

When it is refined by fire, the appearance of earth no longer manifests, while the appearance of gold becomes manifest. Thus, the earth element comprises those two aspects. Consciousness is likewise.

Before it has been refined by the fire of nonconceptual wisdom, the falsities of the imagined nature manifest within this consciousness, while the reality of the perfectly accomplished nature does not manifest. When this consciousness is refined by the fire of nonconceptual wisdom, the reality of the perfectly accomplished nature manifests within it, while the falsities of the imagined nature no longer manifest. Thus, this consciousness of false discrimination—the dependent nature—comprises those two aspects, just as gold and earth are contained within the earth element.

In some places the Blessed One said that dharmas are permanent; in some places he said that dharmas are impermanent; and in some places he said that all dharmas are neither permanent nor impermanent. On the basis of what hidden intention did the Blessed One speak in this way?

Within the dependent nature, it is distinguished as permanent by virtue of the perfectly accomplished nature, as impermanent by virtue of the imagined nature, and as neither permanent nor impermanent by virtue of those two aspects. It was on the basis of this hidden intention that the Blessed One spoke in this way. Just as this applies to permanent, impermanent, and nondual, so too does it apply to suffering, happiness, and nondual; pure, impure, and nondual; empty, nonempty, and nondual; self, no-self, and nondual; quiescent, nonquiescent, and nondual; possessing intrinsic nature, lacking intrinsic nature, and nondual; arising, nonarising, and nondual; ceasing, nonceasing, and nondual; originally quiescent, not originally quiescent, and nondual;

nirvana by intrinsic nature, not nirvana by intrinsic nature, and nondual; and samsara, nirvana, and nondual.

Such distinctions are all esoteric expressions of the Buddhas and must be definitively interpreted according to the three natures in order to be reasonable. Concerning permanence, impermanence, and so forth as discussed above, there are several verses here:

Dharmas do not truly exist,

Yet manifest in many ways.

Neither dharmas nor non-dharmas,

Thus their meaning is said to be nondual.

When disclosed through one aspect,

They are either existent or nonexistent.

When spoken of through both aspects,

They are neither existent nor nonexistent.

Because what manifests does not exist,

It is therefore said to be empty.

Because it manifests in this way,

It is therefore said to exist.

Its natural essence is nonexistent;

Its intrinsic nature does not abide firmly.

Because it does not exist as it is apprehended,

It is said to lack intrinsic nature.

Because it lacks intrinsic nature,

It serves as the basis for what follows:

Originally quiescent, without arising or cessation,

Its intrinsic nature is parinirvana.

Furthermore, there are four intentions and four secrets, according to which all the Buddha’s words must be definitively interpreted in each case.

The four intentions are: First, the intention of sameness. This is exemplified by the statement: “Long ago, at that time, I was in that place as a perfectly enlightened one named Vipaśyin.” Second, the intention concerning another time. This is exemplified by the statement: “Whoever recollects the name of the Tathagata Prabhūtaratna has thereby become assured of unsurpassed perfect enlightenment.” It is also exemplified by the statement: “Merely by making an aspiration, one will immediately attain rebirth in the Land of Ultimate Bliss.” Third, the intention concerning another meaning.

This is exemplified by the statement: “Only one who has met and served Buddhas as numerous as the sands of the Ganges can understand the meaning of the Mahayana Dharma.” Fourth, the intention according to the dispositions of sentient beings. For the sake of a particular sentient being, the Buddha first praises generosity and later disparages it. What applies to generosity likewise applies to moral discipline and to a portion of the practices.

These are called the four intentions.

The four secrets are: First, the secret of leading beings to enter. In the Śrāvaka Vehicle or the Mahayana, the distinct intrinsic natures of sentient beings and dharmas are taught on the basis of conventional truth. Second, the secret concerning characteristics. There, the characteristics of dharmas are taught to elucidate the three natures. Third, the secret concerning antidotes. There, the eighty-four thousand modes of practice serving as antidotes are taught. Fourth, the secret concerning transformation. There, words and expressions bearing particular meanings are used to reveal particular intentions. As a verse says:

Knowing the unstable to be stable,

One abides amid inversion.

Tormented to the utmost by afflictions,

One attains supreme bodhi.

If anyone wishes to explain the Mahayana Dharma, it should generally be explained according to three aspects: first, according to the teaching of dependent origination; second, by explaining the characteristics of dharmas born from conditions; and third, according to the meanings of words.

Here, dependent origination is taught as follows:

Dharmas arise from perfuming;

This arises from that.

The maturation-consciousness and the transforming consciousnesses

Mutually serve as conditions for arising.

Furthermore, the characteristics of those transforming consciousnesses have image and vision as their intrinsic nature. Those transforming consciousnesses are characterized by their basis, by the imagined nature, and by the Dharma-nature. This reveals the characteristics of the three natures, as stated:

From that which has image and vision,

The other three characteristics should be known.

Furthermore, how should those three characteristics be explained?

Within the characteristic of the dependent nature, the characteristic of the imagined nature is nonexistent, while the characteristic of the perfectly accomplished nature exists. Because of this twofold nonexistence and existence, nonattainment and attainment, nonseeing and seeing, occur simultaneously with suchness. That is, within the dependent nature, the imagined nature does not exist, while the perfectly accomplished nature does exist. Therefore, as it undergoes transformation through defilement and purification, if the former is attained, the latter is not attained; and if the latter is attained, the former is not attained. As stated:

In the dependent, the imagined does not exist,

But the perfectly accomplished does exist.

Therefore, attainment and nonattainment—

Within it, these two are equal.

To explain the meanings of words is to state the first phrase and afterward use other phrases to distinguish and elucidate it, whether through qualities or through meaning.

Through qualities means that the qualities of the Buddha are described as follows: his wisdom and realization are utterly pure; his activity is nondual; he proceeds toward the signless Dharma; he abides in the state of Buddhahood; he has attained the equality of all Buddhas; he has reached the state in which no obstruction remains; his teaching functions without impediment; he is immovable; his establishment is inconceivable; he ranges throughout the equality of the Dharma-nature in the three times; his body pervades all worlds; his wisdom penetrates all dharmas; he has accomplished great awakening in all practices; his wisdom is free from doubt concerning all dharmas; his manifested bodies cannot be discriminated; his wisdom is sought by all bodhisattvas;

he abides on the supreme other shore of the nonduality of all Buddhas; he has attained the unmixed liberation of the Tathagata; his wondrous wisdom ultimately realizes the state that has neither center nor boundary; the Buddha-ground is the supreme equality of the Dharma realm; and his nature, like space, extends to the end of the future.

It should be known that the phrase “his wisdom and realization are utterly pure” is distinguished and elucidated by all the phrases that follow. Only such an exposition is called a skillful teaching of the Dharma.

Utterly pure wisdom is the utterly pure wisdom of the Buddha, the Blessed One. It should be understood as comprising twenty-one qualities of the Buddha: the quality of being entirely unobstructed with respect to all knowable dharmas; the quality of entering the supremely pure suchness that is beyond the duality of existence and nonexistence; the quality of abiding in effortless and uninterrupted Buddha-activity; the quality of abiding in the Dharma-body, wherein aspiration and activity are undifferentiated; the quality of counteracting and cultivating remedies for all obstructions; the quality of subduing all non-Buddhist teachers; the quality of establishing the true Dharma; the quality of bestowing predictions;

the quality of manifesting the enjoyment body and transformation body in all worlds; the quality of dispelling doubts; the quality of causing beings to enter the various practices; the quality of engendering sublime knowledge concerning future dharmas; the quality of manifesting in exact accordance with beings’ resolute aspirations; the quality of preparatory practice serving as the basis for taming innumerable sentient beings; the quality of perfectly fulfilling the paramitas of the equal Dharma-body; the quality of manifesting distinct Buddha-fields in accordance with beings’ resolute aspirations; the quality whereby the spatial locations of the three kinds of Buddha-body are without divided boundaries;

the quality of constantly manifesting happiness and benefit for all sentient beings until the furthest limit of samsara; and the inexhaustible quality.

Furthermore, regarding the meaning of the passage, it is said: Only when bodhisattvas accomplish thirty-two dharmas are they called bodhisattvas. That is, toward all sentient beings they arouse the exalted aspiration to bring benefit and happiness to all beings, as follows: They cause beings to enter the knowledge of omniscience. They themselves know that they now have no need of spurious knowledge.

They crush the mind of self-conceit. Their aspiration is steadfast. Their compassion is not feigned.

They are impartial, making no distinction between close and distant. They remain good friends until beings ultimately attain nirvana. Their speech is measured and appropriate.

They smile before speaking. Their great compassion is boundless. When faced with what must be endured, they do not become timid or retreat.

They have no thought of weariness or fatigue. They never tire of hearing the meaning of the teachings. They feel deep remorse for offenses they themselves have committed.

When others commit offenses, they instruct them without anger. In all postures and activities, they continually cultivate and purify the mind of bodhicitta. When practicing generosity, they do not seek karmic reward.

They uphold the precepts without aspiring toward the various realms of samsaric rebirth. They practice patience toward sentient beings without anger or obstruction. They diligently apply themselves because they wish to gather all wholesome dharmas.

They cultivate meditative concentration while relinquishing the Formless Realm. They cultivate prajna in conjunction with skillful means. Through the four means of gathering, they gather beings by skillful means.

Toward both those who observe the precepts and those who break them, they remain good friends and harbor no discriminating mind. They listen to the true Dharma with an earnest and respectful mind. With a reverent mind, they dwell in secluded places.

They take no delight in the miscellaneous affairs of the world. They never favor the teachings of inferior vehicles. They perceive profound qualities in the Mahayana.

They keep far from unwholesome friends. They draw near to good spiritual friends. They constantly cultivate the four Brahma-abodes.

They continually exercise mastery of the five superknowledges. They direct themselves toward reliance upon wisdom. They do not abandon sentient beings, whether those beings are engaged in right conduct or not.

They speak decisively. They esteem truth and reality. They always place the mind of great bodhicitta foremost.

Thus, it should be understood that all these statements are details of the first statement—namely, the statement concerning the exalted aspiration to bring benefit and happiness to all sentient beings. This statement entails sixteen distinct activities. They are: 1. the activity of sequential preparatory practice; 2. the activity free from error; 3. the activity of spontaneous preparatory practice, without waiting to be invited by others; 4. the activity that is unwavering and indestructible;

5. the activity free from seeking and defilement—this activity, it should be understood, comprises three distinct statements: because one is not bound by defilement, one feels neither attachment nor aversion toward those who have or have not shown kindness, and because one continues to act accordingly from life to life; 6. the activity in which bodily and verbal actions are concordant—this, it should be understood, comprises two distinct statements; 7. the activity of equanimity toward happiness and suffering; 8. the activity that is not inferior; 9. the activity of non-retrogression; 10. the activity of embracing skillful means; 11. the activity of aversion toward what is to be counteracted—this, it should be understood, comprises two distinct statements;

12. the activity of uninterrupted mental application; 13. the activity of cultivating superior advancement—this, it should be understood, comprises seven distinct statements: the proper preparatory practices of the six paramitas and the proper preparatory practice of the four means of gathering; 14. the activity of perfectly complete preparatory practice—this, it should be understood, comprises six distinct statements: drawing near to virtuous persons, listening to the true Dharma, dwelling in secluded places, abandoning evil thoughts, and mentally attending to qualities; this last statement, it should be understood, further comprises two distinct statements, namely, the qualities of supportive companions, and this, it should be understood, again comprises two distinct statements;

15. the activity of complete fulfillment—this, it should be understood, comprises three distinct statements: purification of the immeasurables, attainment of great spiritual power, and the qualities of realization; 16. the activity of establishing others—this, it should be understood, comprises four distinct statements: the quality of guiding assemblies, teaching and admonishing decisively and without doubt, uniting material gifts with the gift of Dharma, and being free from a defiled mind.

It should be understood that all these statements are details of the first statement. As it is said:

From the first statement

Come the statements concerning qualities.

From the first statement

Come the statements concerning meanings.

Part Four: Entry into the Characteristic of the Knowable

Thus, the characteristic of the knowable has been explained. How, then, does one enter into the characteristic of the knowable?

It should be understood that the basis of the perfuming of extensive learning does not belong to the alaya-consciousness, yet, like the alaya-consciousness, it is perfumed and becomes seeds. This perfuming of extensive learning belongs to correct mental application. Arising from that which resembles the Dharma and that which resembles its meaning, it has the appearance of an apprehended object. One may ask:

Who here is able to enter into the characteristic of the knowable?

It is the bodhisattva who has been continuously perfumed by extensive learning in the Dharma and meaning of the Mahayana; who has encountered and attended upon immeasurable Buddhas appearing in the world; who has attained completely determined, resolute aspiration; who has skillfully accumulated roots of virtue; and who is well equipped with the provisions of merit and wisdom.

From where can entry be made?

It is from the vision, arising during the stage of resolute practice, of that which resembles the Dharma and that which resembles the meaning of the characteristics of the Mahayana teachings. Throughout the stages of the path of seeing, the path of cultivation, and the ultimate path, one realizes that all dharmas are nothing but consciousness. According to what one has heard, one develops superior understanding, penetrates in accordance with reason, counteracts all obstructions, and becomes free from all obstructions.

By what means can entry be made?

By the sustaining power of firmly established roots of virtue—that is, by the three kinds of tempering the mind, by eliminating the four bases, by taking the Dharma and its meaning as objects, and by continually applying oneself to the cultivation of calm abiding and insight with care, vigilance, and freedom from negligence.

In immeasurable worlds, immeasurable and countless human sentient beings realize unsurpassed, complete, perfect enlightenment from moment to moment. This is the first tempering of the mind. Because of this joy, one is able to practice generosity and the other paramitas.

I have attained this joy; if I exert myself in cultivating generosity and the others, then after only a little further effort I shall perfect the paramitas. This is the second tempering of the mind. If those who have accomplished wholesome deeds that are still obstructed, upon death, can perfectly attain rebirth in whatever forms of existence they desire, then since I possess sublime virtue, unobstructed virtue, why should I not be able to attain complete perfection in all things?

This is the third tempering of the mind. Here there is a verse:

Sentient beings among humankind

Dwell in places countless and immeasurable.

In every moment they attain perfect enlightenment;

Therefore, one should not retreat.

Those whose minds are pure and aspirations firm

Are able to cultivate the six paramitas.

Having attained this excellence,

They too can cultivate the six paramitas.

When virtuous people approach death,

Their wishes are fulfilled according to their intent.

Having forever eliminated obstructions and attained supreme virtue,

Why should perfection not be achieved?

By eliminating conceptual attention, one becomes free from the modes of attention of the shravakas and pratyekabuddhas; by abandoning doubt concerning the Mahayana, one becomes free from every uncertainty; by permanently eliminating the doubts produced by erroneous knowledge; by hearing and reflecting upon the true Dharma, free from attachment to self and what belongs to self, one eliminates attachment to dharmas; and by presently abiding in the establishment of all characteristics, one eliminates discrimination, so that there is no more conceptual attention and no more discrimination. Here is a verse:

Presently abiding naturally,

Establishing all characteristics,

The wise, being free from discrimination,

Attain supreme bodhi.

By what means and in what manner is entry attained?

It is attained through the categories arising from the perfuming of extensive learning, subsumed within proper attention, which manifest as semblances of Dharma and semblances of meaning.

It is attained through the four investigations—that is, investigation into name, meaning, intrinsic nature, and distinctions, all understood as mere designations—and through the four kinds of accurate cognition in accordance with reality—that is, accurate cognition in accordance with reality of name, meaning, intrinsic nature, and distinctions, all understood as mere designations. Thus, none of the four investigations or the four kinds of accurate cognition in accordance with reality can ultimately be apprehended.

Because bodhisattvas wish to enter the principle of consciousness-only, they diligently undertake such practice in accordance with reality. With consciousness appearing as text and meaning, they investigate the text and understand that its designation is merely consciousness. On that basis, they investigate the meaning of the text and understand that both name and meaning are merely consciousness.

They investigate name, meaning, intrinsic nature, and distinctions as mere designations. When they realize that there is only consciousness, they then know that name, meaning, intrinsic nature, and distinctions are all mere designations. Because their true characteristics have no intrinsic nature or distinctions, none of them can be apprehended.

Through the four investigations and the four kinds of accurate cognition in accordance with reality, they can enter the principle of consciousness-only with regard to this consciousness that appears as text and meaning.

In this entry into the principle of consciousness-only, what is entered, and how is it entered?

To enter consciousness-only is to enter the two aspects of appearance and vision, and the various categories such as name, meaning, the intrinsic nature of names, the distinctions among names, the intrinsic nature of meanings, and the distinctions among meanings. Since these six kinds of meaning are all nonexistent, only the nature of the apprehended and the apprehender appears before one. Once it appears, it arises in the semblance of the characteristics of those meanings, just as in darkness a rope appears to be a snake.

For example, the snake upon the rope does not truly exist. Because it is nonexistent, once one clearly knows it to be nonexistent, although the cognition of it as a snake ceases, the cognition of it as a rope remains. Yet if this false appearance is analyzed subtly, the characteristic of that rope is also merely a provisional combination of form, odor, taste, and tangible objects; consequently, the cognition of it as a rope also ceases.

Likewise, when the consciousness of the six characteristics of meaning—such as apparent text and apparent meaning—eliminates those six unreal characteristics of meaning, the cognition of consciousness-only is also relinquished, just as the cognition of the snake is relinquished. This cognition arises from the cognition of the perfectly accomplished nature.

Thus, by entering consciousness that appears as the characteristics of meanings, the bodhisattva enters the imagined nature; by entering consciousness-only, the bodhisattva enters the other-dependent nature. How, then, does the bodhisattva enter the perfectly accomplished nature?

When the consciousness has been eliminated and there remains only the conception of consciousness-only produced by the perfuming of the various kinds of Dharma teachings heard, the bodhisattva has then eliminated the characteristics of meanings. Since the various semblances of meaning can no longer arise, the semblance of consciousness-only can no longer arise either. For this reason, the bodhisattva abides in the nondiscriminative designation of all meanings and comes to abide in direct vision concordant with the dharmadhatu. At that time, the bodhisattva attains equality: the object of cognition and the cognizing subject are equal, and nondiscriminative wisdom has arisen. Therefore, the bodhisattva is said to have entered the perfectly accomplished nature. Here is a verse:

Dharmas, pudgala,

And meanings broad and narrow;

Impure, pure, and ultimate—

Their names, modes of activity, and distinctions.

In this way, the bodhisattva enters consciousness-only and thereby enters the characteristic of the knowable. To enter the characteristic of the knowable is to enter the Stage of Utter Joy, penetrate the dharmadhatu, be born into the family of the Tathagata, attain a mind of equality toward all sentient beings, attain a mind of equality toward all bodhisattvas, and attain a mind of equality toward all Buddhas. This is called the bodhisattva’s path of seeing.

Furthermore, for what purpose does one enter consciousness-only?

Through the supramundane wisdom of insight that takes the totality of dharmas as its object, one subsequently attains the wisdom regarding the various characteristics of consciousness, in order to eliminate them and to use the seeds of the characteristics within alaya-consciousness to increase the seeds capable of reaching the Dharma body; in order to transform the basis; in order to realize all the qualities of a Buddha; and in order to attain the wisdom of omniscience.

For these purposes, one enters the nature of consciousness-only. Furthermore, subsequent wisdom sees all the characteristics of cognition and discrimination arising within alaya-consciousness as magical illusions and is not inverted by them. Thus, the bodhisattva is like a magician who is never confused by illusory appearances, even when speaking of cause and effect.

When entering the nature of consciousness-only, there are four kinds of samadhi that serve as the bases for the four aids conducive to decisive discernment.

How is this known?

Through the four investigations, within the lower-grade acceptance that meanings are nonexistent, there is the samadhi of attaining illumination, which serves as the basis for the aid of warmth conducive to decisive discernment. Within the higher-grade acceptance that meanings are nonexistent, there is the samadhi of increasing illumination, which serves as the basis for the aid of the summit conducive to decisive discernment.

Furthermore, through the four kinds of accurate cognition in accordance with reality, one has already entered consciousness-only and attained certainty that meanings are nonexistent. There is then the samadhi that enters one portion of true meaning, which serves as the basis for the acceptance concordant with truth. Immediately thereafter, the conception of consciousness-only is eliminated, and one attains the uninterrupted samadhi, which serves as the basis for the foremost mundane dharma.

It should be known that these samadhis are in the immediate vicinity of direct realization.

Thus, the bodhisattva has entered the stages, attained the path of seeing, and entered consciousness-only. How, then, should the bodhisattva practice on the path of cultivation?

The teachings concerning the ten stages spoken by the Buddha are established and present throughout all the sutras. Through supramundane calm abiding and insight that take the totality of dharmas as their object, and through the wisdom subsequently attained, the bodhisattva cultivates for immeasurable hundreds of thousands of kotis of nayutas of kalpas and thereby attains transformation of the basis. Wishing to realize the three bodies of a Buddha, the bodhisattva practices diligently.

How does the direct realization of the shravakas differ from the direct realization of the bodhisattvas?

It should be known that the bodhisattvas’ direct realization differs from that of the shravakas in eleven ways. First, they differ in their objects, because the bodhisattvas take the Mahayana Dharma as their object. Second, they differ in their nourishment and support, because the bodhisattvas are nourished and supported by the two provisions of great merit and great wisdom.

Third, they differ in penetration, because the bodhisattvas can penetrate both the selflessness of persons and the selflessness of dharmas. Fourth, they differ in nirvana, because the bodhisattvas embrace the great nirvana of nonabiding. Fifth, they differ in stages, because the bodhisattvas attain liberation by means of the ten stages.

Sixth and seventh, they differ in purification, because the bodhisattvas eliminate the habitual tendencies of the afflictions and purify Buddha lands. Eighth, they differ in having a mind of equality toward self and others, because the bodhisattvas ceaselessly undertake practice to bring sentient beings to maturity. Ninth, they differ in their place of birth, because the bodhisattvas are born into the family of the Tathagata.

Tenth, they differ in their modes of taking birth, because the bodhisattvas are always born where great assemblies of Buddhas are present. Eleventh, they differ in fruition, because the ten powers, the four fearlessnesses, the eighteen unique qualities, and immeasurable virtues all reach perfect fruition. Here are two verses:

Name and meaning are each the other’s guest;

Their natures should be investigated.

Both should be examined

As mere measure and mere designation.

True wisdom observes the absence of meaning;

There are only three discriminations.

Because that is nonexistent, this too is nonexistent:

Thus one enters the three natures.

There are also two verses, as stated in the Treatise on the Analysis of Yoga:

The bodhisattva, abiding in concentration,

Contemplates that images are mind-only.

The appearances of objects having been eliminated,

He contemplates that they are merely his own conceptions.

Thus abiding within the mind,

He knows that the apprehended does not exist;

Next, the apprehender too is nonexistent;

Thereafter, even contact with emptiness cannot be apprehended.

Furthermore, there are five verses concerning direct realization, as stated in the Mahayana Sutra Ornament Treatise:

With the two provisions of merit and wisdom,

The bodhisattva is thoroughly prepared.

Having rightly determined through reflection upon the Dharma,

He understands that the purport consists only of names and words.

If he knows that all objects are names and words,

He then abides in consciousness-only, which resembles objects.

Only then can he directly realize the true Dharma realm;

Therefore, both characteristics are eliminated.

Knowing that no entity exists apart from mind,

He thereby immediately knows that mind itself does not exist.

The wise, clearly knowing that both are empty,

Abide in the twofold emptiness—the true Dharma realm.

The power of wisdom arising from nonconceptual knowledge

Acts continually in accord with equality and all-pervasiveness.

It destroys the densely accumulated mass of faults,

Like excellent medicine that dispels a virulent disease.

The Buddha’s wondrous Dharma is skillfully established,

Establishing wisdom within the Dharma realm.

Clearly understanding that the purport is conceptual construction,

The courageous swiftly reach the shore of the ocean of virtues.

Part Five: Realization of Cause and Effect

Thus, the realization of the characteristic of the knowable has been explained. How, then, may the realization of cause and effect be understood?

It is through the six paramitas: generosity, ethical discipline, patience, diligence, meditative concentration, and prajna.

Why is consciousness-only realized through the six paramitas? And how do the six paramitas bring the result of that realization to fulfillment?

This bodhisattva is not attached to wealth or status, does not transgress pure ethical discipline, is not shaken by suffering, and does not grow weary in cultivation. When such causes of distraction do not arise, the mind becomes focused upon a single object and is able to discern phenomena in accordance with reason, thereby realizing consciousness-only. Having relied upon the six paramitas and realized consciousness-only, the bodhisattva attains the six kinds of supreme pure aspiration regarding the paramitas.

Therefore, even apart from undertaking the preparatory practices of the six paramitas, through clearly understanding the Buddha’s teachings and through esteem, rejoicing, delight, and the constant, uninterrupted cultivation of the corresponding skillful means, the six paramitas are swiftly perfected. Concerning this, there are three verses:

Having perfected the pure qualities,

And attained keen acceptance,

The bodhisattva, within the Mahayana,

Faces the profound and vast teaching.

Awakening to mere conceptual construction,

He attains nonconceptual knowledge;

Aspiring to pure resolute faith,

His aspiration is thereby purified.

Within this stream of Dharma,

He sees the Buddhas, earlier and later.

Knowing that bodhi is near,

Actual attainment is truly not difficult.

These three verses broadly elucidate the supreme pure aspiration. It has seven characteristics: the provisions, capacity for acceptance, object of cognition, mental attention, essential nature, accompanying characteristics, and benefit, as indicated respectively by the lines of the verses.

For what reason are there only six paramitas?

They are established as antidotes to the afflictive obstructions, as supports for attaining the qualities of the Buddhas, and as means conducive to bringing sentient beings to maturity. To counteract the causes of failing to generate the aspiration, the paramitas of generosity and ethical discipline are established. The causes of failing to generate the aspiration are attachment to wealth and status, and to home, wife, and children.

To counteract the causes of retreat after the aspiration has been generated, the paramitas of patience and diligence are established. The causes of retreat are the sufferings caused by sentient beings’ transgressions within samsara and weariness from practicing wholesome qualities for a long time. To counteract the causes of failure and loss even after the aspiration has been generated without retreat, the paramitas of meditative concentration and wisdom are established.

The causes of failure and loss are distractions and erroneous knowledge. Thus, because these antidotal qualities are established to counteract the afflictive obstructions, only six are established. Furthermore, the first four paramitas are causes of nondistraction.

The next paramita brings nondistraction to fulfillment. With this nondistraction as the basis, one can understand equally and as they truly are the ultimate meaning of all phenomena, and thereby attain all the qualities of a Buddha. Thus, because they serve as supports for attaining the qualities of the Buddhas, only six are established.

Through the paramita of generosity, sentient beings can be welcomed and gathered in. Through the paramita of ethical discipline, sentient beings are not harmed. Through the paramita of patience, one can endure being harmed.

Through the paramita of diligence, one can assist with what ought to be done. These therefore comprise the beneficial causes and conditions that bring sentient beings to maturity in accordance with their capacities. Thereafter, those whose minds are not concentrated are caused to attain concentration, while those whose minds are concentrated are led to liberation.

When they are awakened, they attain maturity. In this way, all sentient beings are brought to maturity in accordance with their dispositions; therefore, only six are established.

How are the characteristics of these six to be understood?

They possess six kinds of supreme excellence. First is excellence of basis, because bodhicitta is their basis. Second is excellence of practice, because they are practiced fully. Third is excellence of objective, because they are based upon bringing benefit and happiness to all sentient beings. Fourth is excellence of skillful means, because they are embraced by nonconceptual knowledge. Fifth is excellence of dedication, because they are dedicated to unsurpassed, complete, perfect bodhi. Sixth is excellence of purity, because the afflictive obstruction and the cognitive obstruction no longer arise.

Is generosity itself a paramita, or is the paramita generosity?

There is generosity that is not a paramita; therefore, the four alternatives are established. As with generosity, so too should four alternatives be formulated for each of the other paramitas.

For what reason are the six paramitas established in this sequence?

Because each preceding paramita is conducive to the arising of the following paramita.

Furthermore, how should the meanings of the names of the paramitas be understood?

In comparison with the sravakas and pratyekabuddhas of the world, the wholesome roots of generosity and so forth are supreme and can lead to the other shore. Therefore, they are collectively called paramitas. Moreover, because it can destroy stinginess and poverty and can produce wealth, status, and vast merit, it is called generosity.

Because it can eliminate faulty discipline and the lower realms and can lead toward samadhi and the fortunate realms, it is called ethical discipline. Because it can completely extinguish anger, resentment, and hostility, and can enable oneself and others to dwell in peace, it is called patience. Because it can remove all indolence and all evil and unwholesome qualities, and can generate and increase immeasurable wholesome qualities, it is called diligence.

Because it can dispel distractions and lead to inner mental stability, it is called meditative concentration. Because it can eliminate all attachments to views, erroneous knowledge, and evil understanding, and can distinguish the categories of knowable phenomena and know them as they truly are, it is called wisdom.

How, then, should one cultivate the qualities of the paramitas?

One should understand, in general, five matters: first, the actual undertaking of preparatory cultivation; second, the cultivation of resolute understanding; third, the cultivation of mental attention; fourth, the cultivation of skillful means; and fifth, the cultivation that brings the work to completion. Of these, the first four modes of cultivation have been explained previously. Cultivation that brings the work to completion means that the Tathagatas carry out the work of a Buddha naturally, freely, and without interruption; having perfected the paramitas, they continue to cultivate the six means of reaching the other shore.

Furthermore, the cultivation of mental attention means cultivating six kinds of aspiration, encompassing the mental attentions of esteem, sympathetic joy, and delight: first, vast aspiration; second, enduring aspiration; third, joyful aspiration; fourth, grateful aspiration; fifth, lofty aspiration; and sixth, wholly virtuous aspiration.

Suppose that, throughout incalculable great kalpas until they directly realize unsurpassed perfect enlightenment, the bodhisattvas were, at every moment during that time, to relinquish their bodies and lives, and to offer in service to the Tathagatas the seven treasures filling worlds as numerous as the sands of the Ganges, continuing until they were seated upon the seat of enlightenment; even then, their aspiration toward generosity would remain unsated.

Again, suppose that, at every moment throughout that time, fire were to consume the three-thousandfold great-thousand world system, and that in all four postures they were always deprived of every means of subsistence; nevertheless, their minds would constantly maintain moral discipline, patience, diligence, meditative concentration, and prajna until they were seated upon the seat of enlightenment. Even then, their aspiration toward moral discipline, patience, diligence, meditative concentration, and prajna would remain unsated.

This is called the bodhisattvas’ vast aspiration. Furthermore, the bodhisattvas abide in this unsated aspiration constantly, without interruption or cessation, until they are seated upon the seat of enlightenment. This is called the bodhisattvas’ enduring aspiration.

Again, when bodhisattvas benefit sentient beings through the six paramitas, the joy that arises in their own minds from accomplishing such benefit exceeds the joy of the sentient beings who receive it. This is called the bodhisattvas’ joyful aspiration. Again, when bodhisattvas benefit sentient beings through the six paramitas, they regard those beings as having bestowed great kindness upon them and do not regard themselves as having bestowed kindness upon those beings.

This is the bodhisattvas’ grateful aspiration. Furthermore, through the six means of reaching the other shore, bodhisattvas accumulate roots of virtue and, from the depths of their hearts, dedicate them to all sentient beings so that they may obtain excellent and desirable results. This is called the bodhisattvas’ lofty aspiration.

Again, through the six paramitas, bodhisattvas accumulate roots of virtue and, together with all sentient beings, dedicate them toward the attainment of unsurpassed perfect enlightenment. This is called the bodhisattvas’ wholly virtuous aspiration. Thus, the bodhisattvas’ cultivation of these six kinds of aspiration encompasses the mental attention of esteem.

Again, toward the six kinds of aspiration cultivated by other bodhisattvas, they cultivate immeasurable corresponding roots of virtue and rejoice in them from the depths of their hearts. Thus, the bodhisattvas’ cultivation of these six kinds of aspiration encompasses the mental attention of sympathetic joy. Again, bodhisattvas deeply rejoice in and delight in the six kinds of aspiration of all sentient beings, which encompass the cultivation of the six means of reaching the other shore.

They also vow that they themselves will continually cultivate the six means of reaching the other shore without ever abandoning them, until they are seated upon the seat of enlightenment. Thus, the bodhisattvas’ cultivation of these six kinds of aspiration encompasses the mental attention of delight. If anyone, upon hearing of the bodhisattvas’ cultivation of these six kinds of aspiration and their encompassing mental attentions, gives rise to even a single thought of faith, immeasurable merit will arise and evil karmic hindrances will also be extinguished—how much more so in the case of a bodhisattva.

How are the distinctions among these paramitas to be discerned?

One should understand that each paramita has three classes. The three classes of generosity are: 1. the gift of Dharma, 2. the gift of material goods, and 3. the gift of fearlessness. The three classes of moral discipline are: 1. the discipline of precepts and proper conduct, 2. the discipline that embraces all wholesome dharmas, and 3. the discipline that benefits sentient beings.

The three classes of patience are: 1. patience in enduring hostility and harm, 2. patience in peacefully accepting suffering, and 3. patience in examining the dharmas. The three classes of diligence are: 1. diligence like that of one who dons armor before entering battle, 2. diligence in earnestly applying oneself to cultivation, and 3. diligence that is undaunted, unwavering and unreceding, and never content with its attainments.

The three classes of meditative concentration are: 1. meditative concentration that establishes abiding, 2. meditative concentration that gives rise to attainments, and 3. meditative concentration that brings the work to completion. The three classes of prajna are: 1. the nonconceptual prajna of preparatory practice, 2. nonconceptual prajna, and 3. subsequently attained nonconceptual prajna.

How is their mutual inclusion to be discerned?

These six can encompass all wholesome dharmas by virtue of their essential characteristics, their accordant qualities, and their nature as homogeneous effects.

How are the defilements counteracted by these six to be discerned?

They are their characteristics, their causes, and their results.

How are the excellent benefits attained through the six paramitas to be discerned?

When bodhisattvas continue to revolve in samsara, they are born into wealthy and noble households and eminent families, have many relatives and friends, accomplish great undertakings, remain undisturbed by calamities, have few worldly burdens, possess extensive knowledge and excellent skills, and live virtuously and without fault. Until they are seated upon the seat of enlightenment, they are always able to perform deeds that benefit sentient beings. These are the excellent benefits.

How is the definitive discernment of the six paramitas to be understood?

In teaching all six paramitas, the Blessed One sometimes spoke by taking generosity as their designation; sometimes by taking moral discipline as their designation; sometimes by taking patience as their designation; sometimes by taking diligence as their designation; sometimes by taking meditative concentration as their designation; and sometimes by taking prajna as their designation.

What is the intended meaning of teaching them in this way?

The intended meaning is that, during the preparatory cultivation of every paramita, all the other paramitas assist in bringing it to fulfillment. Concerning this, there is the following verse:

Number, characteristics, and sequence,

Names, cultivation, and distinctions;

Inclusion, counteraction, and merits—

Each assists the others toward fulfillment.

THE BASIC TREATISE ON THE COMPENDIUM OF THE GREAT VEHICLE

Middle Fascicle

End