攝大乘論釋

Chapter Five: The Distinguishing Characteristic That Must Be Known, Part 2

The Treatise states: How is this dependent nature to be known?

Because it appears as phenomena through the discriminated nature, yet is not identical in essence with the discriminated nature.

Explanation: This question concerns the discriminated nature appearing in the likeness of phenomena. Since these seemingly real phenomena are not separate from the dependent nature, should they not be identical in essence with the dependent nature? Why is it said that they are not identical in essence?

The Treatise states: Before a name has been learned, knowledge of its meaning does not arise. If the entity of the phenomenon and its name were one, this principle would be contradicted.

Explanation: The dependent nature is again revealed through one aspect of the discriminated nature, yet it is not identical in essence with the discriminated nature. To clarify this principle, three proofs are established. This is the first proof.

If the dependent and discriminated natures shared a single essence, this assertion would become self-contradictory. If the dependent and discriminated natures were one in essence, knowledge would not arise from names and meanings. For example, apart from the name “vase,” knowledge of the meaning “vase” does not arise.

If the meaning “vase” and the name “vase” were one in essence, this could not be so, because names and meanings do not have the same characteristic. If one maintains that a name and its meaning are one in essence, that assertion becomes self-contradictory. This proof shows that the name belongs to the dependent nature and that the meaning belongs to the discriminated nature.

Why is this? Because the dependent nature is discriminated by means of names.

The Treatise states: Because names are many, if names and meanings were one, then just as names are many, meanings would also have to be many. This contradicts the essence of the meaning.

Explanation: This is the second proof. A single meaning may have many names. If names and meanings were one in essence, then just as names are many, meanings would also have to be many. If so, a single meaning would have to possess many essences. For one thing to have many essences contradicts this principle. Therefore, if the two natures were one in essence, this would contradict the second proof.

The Treatise states: Because names are indeterminate and their entities are diverse, this contradicts the principle.

Explanation: For example, the word “cù” has nine meanings. If it is said that a name and its meanings are one in essence, then the two mutually contradictory essences would contradict the third proof. The name “cù” designates meanings whose characteristics differ from one another. If they were accepted as one in essence, mutually contradictory phenomena could occupy the same place. There is no such principle. Therefore, the two natures cannot be one in essence.

The Treatise states: Here there is a verse that says:

Explanation: To clarify the preceding principle once again, a verse is given. The first verse clarifies that the dependent and discriminated natures are not one in essence. This principle is established through three contradictions.

The Treatise states:

Before the name, there is no knowledge;

Names are many and indeterminate.

If meaning were established through identity of essence,

Diverse entities would contradict one another.

Phenomena are not manifest, yet seem to exist;

There is no defilement, yet there is purification.

Thus they are like magical illusions,

And also like empty space.

The Treatise states: The principle is established.

Explanation: This clarifies that the principle that the dependent nature and the discriminated nature are not identical in essence has been established.

The Treatise states: Before the name, there is no knowledge. Identity of essence entails a contradiction.

Explanation: This is the first contradiction.

The Treatise states: Many names, if identical in essence, would entail many entities and thus a contradiction.

Explanation: This is the second contradiction.

The Treatise states: And they are indeterminate. Identity of essence would entail diverse entities and thus a contradiction.

Explanation: This is the third contradiction. The following verse is an instruction for disciples. Disciples give rise to doubts concerning two matters.

The Treatise states: Phenomena are not manifest, yet seem to exist; there is no defilement, yet there is purification.

Explanation: This clarifies the two contradictions that give rise to doubt. That no phenomena exist, yet they appear as though phenomena existed, is the first contradiction. That there is purification within what is undefiled is the second contradiction.

The Treatise states: Therefore, they are like magical illusions and also like empty space.

Explanation: These analogies explain the disciples’ doubts. Just as an image produced by magic is unreal yet appears to exist, discriminated phenomena are likewise. They are truly nonexistent, yet appear as though they existed and can be seen. Empty space, for example, is intrinsically pure and is not defiled by clouds and the other five kinds of obstructing conditions. After clouds and the other obstructions have vanished, empty space is also said to be pure. Phenomena are likewise: their intrinsic nature is pure and originally undefiled. Once adventitious obstructions have vanished, their purity is seen.

The Treatise states: Why, although it appears in this way, does it not truly exist? The dependent nature in all its varieties is not nonexistent.

Explanation: This asks: If the dependent nature appearing in this way is nonexistent, nevertheless this nature in all its many varieties is also not nonexistent. What does this mean?

The Treatise states: If the dependent nature did not exist, the true nature would also not exist. It is incorrect to say that everything is nonexistent. If the dependent nature and the true nature did not exist, there would be the fault that the defiled and purified aspects did not exist. It should be known that these two aspects are not nonexistent; therefore, not everything is nonexistent. Here there is a verse:

If the dependent nature did not exist,

The true nature would also not exist.

There would then be no two aspects:

Defilement and purification.

In the Mahayana, the Buddhas, the Blessed Ones, taught the Vaipulya Sutra. In this sutra it is said: How should the discriminated nature be known? It should be known that this nature has no categories whatsoever. How should the dependent nature be known? It should be known through analogies such as a magical illusion, a mirage seen by a thirsty deer, a dream, a reflection in a mirror, an echo in a deep valley, and the moon’s reflection in water. How should the true nature be known? It should be known as the four pure dharmas.

Explanation: If this nature did not exist, the true nature would also not exist. Why is this? If there is defilement, there is purification.

If both dharmas were nonexistent, then everything would be nonexistent. By this method, the claim that everything is nonexistent is shown to be untenable. What is this method?

The repudiation of samsara and nirvana cannot be established, because the defiled aspect and the purified aspect can be seen. Thus, these two dharmas clearly reveal that repudiating them as nonexistent constitutes a wrong view, also called the denigration of nihilistic diminution. Therefore, the discriminated nature is nonexistent, but the dependent nature cannot be repudiated as nonexistent.

Thus it should be known that the dependent and discriminated natures cannot be identical in essence.

The Treatise states: The four pure dharmas of this nature are: First, this Dharma has from the beginning been pure in its intrinsic nature. It is the true dharmadhatu, suchness, true emptiness, the ultimate reality that is without characteristics.

Explanation: Because the intrinsic nature of this Dharma has from the beginning been pure, this purity is called suchness. It exists equally in all sentient beings. Because this Dharma truly exists as their common characteristic, it is said that all dharmas are the Tathagata-garbha.

The Treatise states: Second is purity free from defilement. That is, this Dharma has emerged from the covering of all adventitious defilements.

Explanation: This Tathagata-garbha is free from the two obstructions—the afflictive and cognitive obstructions—and therefore its perpetual purity is revealed by the Buddhas, the Tathagatas.

The Treatise states: Third is the purity attained upon reaching the path. That is, all the factors conducive to the path, the paramitas, and so forth.

Explanation: Because the bodhisattva attains the pure practice of the path, and because this path can bring about purity, it is also called the path of purity. It consists of prajnaparamita, the foundations of mindfulness, and the other factors conducive to the path.

The Treatise states: Fourth is the purity of the objective realm from which the path arises. This refers precisely to the teachings of the Mahayana Dharma.

Explanation: It is the objective realm upon which the path and the factors conducive to the path arise. That is, the twelve divisions of the authentic teachings, including the sutras, are provisions for purity and are therefore also called pure.

The Treatise states: Why is this?

Explanation: How does the purity of the objective realm give rise to the path? It is because it encompasses the true nature, not the discriminated and dependent natures.

The Treatise says: Because what is taught here is a cause of purity, it is not the discriminated nature; because it flows forth from the purified Dharma realm, it is not the dependent nature. These four kinds of purity encompass all pure dharmas.

Explanation: This means that if it belonged to the discriminated nature, it would have to become a cause of defilement. Because it is a cause of purity, it is not the discriminated nature. If it belonged to the dependent nature, then, like the dependent nature, it would also have to be false and deceptive. This purified essence flows forth from the Dharma realm and therefore is not false and deceptive. Because it transcends these two natures, it belongs to the true nature. If any one of the four kinds of purity is taught, one should know that, in the Mahayana, this teaching belongs to the true nature. The first and second kinds of purity are true because they are unchanging. The third and fourth are true because they are not inverted.

The Treatise says: Here there is a verse:

Explanation: To elucidate this meaning once again, the verse is spoken.

The Treatise says:

Illusions and the like reveal the dependent;

Non-revelation is the discriminated.

When the four kinds of purity are taught,

They belong to the true nature.

Purity through intrinsic nature,

The stainless, the path, and object-condition;

All pure dharmas

Are wholly encompassed by these four.

The Treatise says: Illusions and the like are the dependent nature.

Explanation: Here the Tathagata teaches that all dharmas are like illusions, continuing through such similes as magical transformations. One should know that these teachings concern the dependent nature.

The Treatise says: The teaching of non-revelation is the discriminated nature.

Explanation: When it is taught that there is no form, continuing through the teaching that there are no dharmas whatsoever, one should know that this concerns the discriminated nature. With this intention, the Tathagata taught the dependent nature, using illusions and the like as similes. This meaning will now be explained.

The Treatise says: When the four kinds of purity are taught, such teachings belong to the true nature: purity through intrinsic nature, the stainless, the path, and object-condition. All classes of pure dharmas are wholly encompassed by these four.

For what cause and under what conditions is there the dependent nature?

As stated in the sutras, similes such as illusions and the like are given to elucidate the dependent nature and dispel false and deceptive doubts.

How do false and deceptive doubts arise concerning the dependent nature?

Some hold teachings that give rise to false and deceptive doubts regarding the dependent nature, such as this:

If in truth no object exists, how can it become an object of cognition?

To resolve this doubt, the simile of an illusion is given.

Explanation: Amid falsehood and deception, a doubtful mind arises that regards things as truly existent and does not believe them to be false and deceptive; hence this is called false and deceptive doubt. If a dharma appears as an object of cognition, how can it be said to be false and deceptive? Therefore, an illusion is used as a simile for the dependent nature. Just as an illusory image is not real yet nevertheless becomes an object of cognition, so too are all dharmas. To dispel this doubt, the simile must therefore be established.

The Treatise says: If there is no object of cognition, how can mind and mental dharmas arise?

To resolve this doubt, the simile of a thirsty deer is given.

Explanation: The thirsty deer is a simile for mind and mental dharmas. Water is a simile for an objective object. A thirsty deer, stirred into awareness, takes water as its cognitive object, though in truth there is no water. In the same way, mind and mental dharmas arise in altered forms, producing consciousness that cognizes an objective object where no such object exists.

The Treatise says: If in truth there is no objective object, how can desirable and undesirable experiences occur?

To resolve this doubt, the simile of appearances in a dream is given.

Explanation: For example, although no real objective objects exist in a dream, experiences of attraction and aversion are nevertheless perceived. So too is it within the dependent nature: although no real objective object exists, experiences of attraction and aversion are nevertheless perceived.

The Treatise says: If in truth no dharma exists, how can the desirable and undesirable results of the two kinds of karma—wholesome and unwholesome—arise?

To resolve this doubt, the simile of a reflected image is given.

Explanation: For example, within a mirror there is no real objective image, yet cognition of an image arises in relation to the appearance of a face. This objective image is not altogether unmanifest. The two results, desirable and undesirable, are likewise: although they do not truly exist, they appear as though they did.

The Treatise says: If in truth no dharma exists, how can the various kinds of cognition arise?

To resolve this doubt, the simile of light and shadow is given.

Explanation: For example, a person playing with shadows sees the various features of a shadow, and various cognitions arise in dependence upon it. Although no objective image truly exists, objective cognitions are likewise: although in truth there is nothing whatsoever, various objective objects appear.

The Treatise says: If in truth no dharma exists, how can various kinds of speech arise?

To resolve this doubt, the simile of an echo in a cave is given.

Explanation: For example, although no echo truly exists, it appears and can be heard. Speech is likewise: although in truth there is nothing whatsoever, it appears and can be heard.

The Treatise says: If in truth no dharma exists, how can the mind in samadhi cognize true dharmas within its sphere of cognition?

To resolve this doubt, the simile of the moon in water is given.

Explanation: For example, the moon in water does not truly exist there, yet it appears and can be seen. This is because the water is clear and still. Thus, when a person's mind attains samadhi, unreal objective objects also appear and can be seen. Water is a simile for samadhi, because through samadhi the mind is still and pure.

The Treatise says: If in truth no dharma exists, why do bodhisattvas intentionally produce non-inverted minds, take birth within the six realms, and perform deeds for the benefit of others?

To resolve this doubt, the simile of a magical transformation is given.

Explanation: For example, the objective objects of a magical transformation are unreal and are produced according to the transformation. Everything created is an objective object of magical transformation, yet there is nothing that does not appear. The births taken by bodhisattvas are likewise. Although in truth they possess no body that takes birth in the six realms, bodies taking birth nevertheless appear, and they perform deeds that benefit sentient beings.

Furthermore, what other meanings did the Buddha, the Blessed One, intend when he taught similes such as illusions and the like?

There is yet another meaning. The Buddha’s intention will now be explained. The analogy of an illusion is used to counteract attachment to the six internal faculties, such as the eye.

These faculties, like illusory images, do not truly exist, yet appear as though they exist. A thirsty deer serves as an analogy for the container-world. Because of these great elements, it appears like water; although in reality it has no existence whatsoever, to a thirsty deer it appears as though it exists.

Because of its shimmering movement, sentient beings grasp this container-world as containing form and the other phenomena that can be enjoyed, just as a thirsty deer thinks that the water it sees can be drunk. To counteract this attachment, the analogy of appearances in a dream is taught. For example, form and the other sense objects in a dream have no existence whatsoever, yet on their account sensations of attraction and aversion arise.

To counteract bodily karma, the analogy of a reflection is taught: dependent upon wholesome and unwholesome bodily karma, various forms arise resembling reflected images. To counteract verbal karma, the analogy of an echo in a cave is taught. This analogy makes clear that verbal karma is the cause, while its karmic result is like an echo in a cave.

Mental karma is of three kinds. The first is the unquiescent kind, namely, the various distracted activities of the Desire Realm. The second is the quiescent kind, namely, the cultivation of wisdom.

The third consists of the two kinds of wisdom born of hearing and reflection. To counteract mental karma of the unquiescent kind, the analogy of a luminous shadow is taught. Through this analogy, the karmic result of mental activity is understood to be like a luminous shadow.

To counteract mental karma of the quiescent kind, the moon reflected in water is taught to clarify the karmic result of mental activity. It is like the moon reflected in water. There is actually no moon within the water, yet it appears as though there were a moon.

The quiescent mind is likewise: in reality, it has no existence whatsoever. When movement occurs within the quiescent mind, results manifest in the present and future lives. Apart from this quiescent mind, there is no other result.

To counteract mental karma belonging to the categories of hearing and reflection, the analogy of magical transformation is taught. When hearing and reflection perfume the mind, karmic results arise. Just as the various kinds of magical transformation do not exist yet appear to exist, so too are the karmic results produced by hearing and reflection.

Thus, the three natures of phenomena accord in every respect with the characteristics taught by the Tathagata in the sutras. The meaning of this accordance with the sutras will now be explained.

Treatise: In the Brahmin’s Questions Sutra it is said: With reference to what meaning did the Blessed One make this statement: “The Tathagata sees neither samsara nor nirvana”? Within the dependent nature, it is with reference to the discriminated nature and the true nature. The statement that samsara and nirvana are nondifferent is made with reference to this meaning. Why is this so? Because this dependent nature becomes samsara through its aspect of discrimination and becomes nirvana through its aspect of truth.

Explanation: The dependent nature is not samsara, because through the true nature it becomes nirvana. Nor is this nature nirvana. Why? Because through discrimination it is samsara. Therefore, it cannot be definitively described in terms of only one aspect. If one aspect is seen, the nature of the other aspects is likewise no different. Therefore, neither samsara nor nirvana is seen. It was with this intention that the Tathagata answered the brahmin in this way.

Treatise: In the Abhidharma Sutra, the Buddha, the Blessed One, said that phenomena are of three kinds: first, the defiled aspect; second, the purified aspect; and third, the aspect that is both defiled and purified.

With reference to what meaning were these three aspects taught?

Within the dependent nature, the discriminated nature is the defiled aspect, the true nature is the purified aspect, and the dependent nature is the aspect that is both defiled and purified. These three aspects were taught with reference to this meaning.

Explanation: In the Abhidharma Sutra, the discriminated nature is said to have afflictions as its essence; the true nature has the purified class of phenomena as its essence; and the dependent nature, because it possesses both aspects, has both natures as its essence. Thus, phenomena are said to be of three kinds: first, afflictions constitute one aspect; second, purification constitutes one aspect; and third, these two phenomena together constitute one aspect. It was with reference to this meaning that this was taught.

Treatise: What analogy illustrates this meaning?

It is like gold within earth. That is, it is analogous to earth containing gold. We observe three phenomena: first, the earth element; second, gold; and third, soil. Within this earth element, soil does not truly exist but appears, while gold truly exists but does not appear. If this earth is refined by fire, the soil will cease to appear and the characteristics of gold will naturally become manifest. When soil appears within this earth element, a false characteristic is appearing. When gold appears, a true characteristic is then appearing. Therefore, this earth element possesses two aspects.

Explanation: To clarify this meaning, the Tathagata taught the analogy of gold within earth. Gold is that which is contained, while the earth element is the seed of gold; hence it is said that earth contains gold. The property of tangible hardness is taken as the earth element, while derived form is taken as soil. That is, these include visible form and the other sense objects. These three can be understood. At first, this earth element appears through the characteristic of soil. Later, it appears through the characteristic of gold. Why is this so? If this earth element is refined by fire, the characteristic of gold will appear. Therefore, gold truly exists within the earth element. This meaning can be accepted with confidence.

Treatise: Likewise, before this fundamental consciousness has been refined by the fire of nonconceptual wisdom, this consciousness appears through the falsely discriminated nature and does not appear through the true nature. Therefore, the consciousness of the falsely discriminated nature—that is, the dependent nature—possesses two aspects. It is analogous to the earth element containing gold within soil.

Furthermore, in some places the Blessed One said that all phenomena abide permanently; in some places he said that all phenomena are impermanent; and in some places he said that they are neither permanent nor impermanent. With reference to what meaning are they said to be permanent?

This dependent nature is said to abide permanently by virtue of its aspect of the true nature; it is said to be impermanent by virtue of its aspect of the discriminated nature; and by virtue of its aspects of both natures, it is neither permanent nor impermanent. Just as permanence and impermanence are said to be nondual with reference to this meaning, so too suffering and happiness are nondual; good and evil are nondual; emptiness and non-emptiness are nondual; self and no-self are nondual; purity and impurity are nondual; existence and nonexistence are nondual; arising and non-arising are nondual; cessation and non-cessation are nondual; primordial quiescence and non-quiescence are nondual; primordial nirvana and non-nirvana are nondual; and samsara and nirvana are nondual.

In accordance with distinctions such as these, the Buddhas, the Tathagatas, relying upon the meaning of their esoteric language and upon these two natures, determine permanence, impermanence, and the other alternatives as appropriate, as explained above. A verse concerning this says:

Just as phenomena truly do not exist,

Yet appear in all those various ways,

Thus phenomena are neither phenomena nor non-phenomena;

Therefore, their meaning is said to be nondual.

Explanation: Phenomena are neither phenomena nor non-phenomena. Because phenomena truly have no existence whatsoever, they are not phenomena; because they appear as though they exist, they are not non-phenomena. Because they are neither phenomena nor non-phenomena, their meaning is said to be nondual.

Treatise:

With reference to one aspect, it is said

That they either exist or do not exist.

With reference to both aspects, it is said

That they neither exist nor do not exist.

Explanation: If each aspect is considered separately, it is impossible to say that phenomena either exist or do not exist. Since what appears does not exist as it appears, it cannot be said to exist. Although it truly does not exist, because it appears as though it exists, it cannot be said not to exist. If each aspect is apprehended separately, the determination should be made in this way. If the dependent nature, which possesses both aspects, is considered, then phenomena are said neither to exist nor not to exist.

Treatise:

Because what appears does not exist,

It is therefore said to be eternally empty.

Because what appears truly exists,

It is therefore said not to be empty.

Explanation: As it appears, it does not exist in that way. On the basis of the meaning that it does not exist, it is said to be eternally nonexistent. Although it does not exist, it is not that it does not appear. On the basis of the meaning that there is only appearance, it is said to be not nonexistent.

The Treatise says:

Because its own essence does not exist,

Because its own essence does not abide,

Because, like what is apprehended, it does not exist,

The three natures are established as naturelessness.

Through naturelessness are established,

The preceding serving as the basis of the following:

Non-arising, non-cessation, primordial quiescence,

And nirvana by intrinsic nature.

The Treatise says: Because its own essence does not exist.

Explanation: The meaning of the Tathagata's teaching on naturelessness will now be clearly explained. One part of the first line teaches a naturelessness shared by both the Mahayana and the Hinayana. This directly reveals the meaning of naturelessness.

“Does not exist” is a general statement concerning naturelessness. Apart from the conjunction of causes and conditions, there is no principle by which dharmas could arise spontaneously without dependence upon external conditions. All dharmas are without intrinsic nature; their essence does not exist, and this too is naturelessness.

There is also another meaning here. If the past and future are considered, the essence in the past has already ceased; there is no principle by which, on the basis of that essence, a dharma can again be established as existent. The essence in the future does not yet exist; likewise, there is no principle by which, on the basis of that essence, a dharma can be provisionally established as existent.

Therefore, in both the past and future, dharmas have no intrinsic nature.

The Treatise says: Because its own essence does not abide.

Explanation: Once dharmas have arisen, they possess no essence that abides beyond the very moment of arising. Since they cannot abide, the present also has no present essence. The naturelessness of the three times is common to both the Mahayana and the Hinayana.

The Treatise says: Because, like what is apprehended, it does not exist, the three natures are established as naturelessness.

Explanation: Because what appears through the imagined nature is in reality nonexistent, it is the naturelessness of characteristics; the imagined nature has no essential characteristic. Because the dependent nature has no basis upon which to depend, it is the naturelessness of arising. Because these two kinds of naturelessness are themselves devoid of naturelessness, this is the naturelessness of the true nature. These three kinds of naturelessness are found only in the Mahayana and not in the other vehicles.

The Treatise says: Through naturelessness are established, the preceding serving as the basis of the following: non-arising, non-cessation, primordial purity, and nirvana by intrinsic nature.

Explanation: Because all dharmas are eternally and truly without intrinsic nature, the four meanings—non-arising and the rest—are established. Why is this? Because dharmas are without intrinsic nature, they do not arise. If they do not arise, they do not cease. Because they neither arise nor cease, they have been quiescent from the beginning. Because they have been quiescent from the beginning, nirvana by intrinsic nature is established. Each preceding principle serves as the basis upon which the following one is established. That is, naturelessness is established. Naturelessness serves as the basis for non-arising. The same applies to the following three.

Chapter 4: Clarifying Intentions and Bases

The Treatise says: Furthermore, there are four intentions and four bases. It should be known that all the teachings of the Buddhas, the Blessed Ones, are to be definitively understood according to the circumstances.

Explanation: The true Dharma taught by the Tathagata does not go beyond the four intentions and four bases. These intentions and bases can be definitively clarified through the three natures. Apart from the three natures, there is no other principle by which these teachings can be definitively understood.

The Treatise says: The four intentions are: First, the intention of equality.

Explanation: It is as when a person, upholding the principle of equality, says, “He is none other than I.” The Blessed One likewise establishes the equality of the Dharma-body in his mind and speaks in this way.

The Treatise says: For example, he says, “In the distant past, I was named Vipasyin and attained Buddhahood long ago.”

Explanation: Vipasyin of the past was not Sakyamuni of the present. In this statement, the intention of equality refers to equality in common. If equality in particular is meant, then cause, result, beneficence, and virtue are all alike. This is the intention of equality.

The Treatise says: Second, the intention concerning another time.

Explanation: When sentient beings, obstructed by indolence, fail to practice diligently, the Tathagata teaches them through skillful means. For this reason, the Tathagata's true Dharma contains expedient teachings that enable them to practice diligently.

The Treatise says: For example, it is said that anyone who recites and retains the name of Prabhutaratna Buddha will certainly never fall back from unsurpassed bodhi.

Explanation: This means advancing from the decline of one's roots of virtue to superior merit by reciting and retaining the name of Prabhutaratna Buddha. The Buddha's intention is to show that superior merit can be gained through a simple practice, so that those wishing to cast off indolence will diligently cultivate the path. It does not mean that merely by reciting the Buddha's name one immediately becomes irreversible and definitely attains unsurpassed bodhi.

It is like using a single gold coin in trade and thereby earning a thousand gold coins: one does not obtain the thousand in a single day but acquires them at another time. The Tathagata's intention is likewise. That single gold coin is the cause of obtaining a thousand gold coins.

Reciting and retaining the Buddha's name is likewise the cause of becoming irreversible from bodhi.

The Treatise says: There is also a teaching that merely by forming the aspiration to be born in the Buddha-land of Bliss, one attains rebirth there.

Explanation: This should be understood as above. This is called the intention concerning another time.

The Treatise says: Third, the intention concerning a distinct meaning.

Explanation: This statement clarifies personal realization of the true characteristic. According to the principle expressed by the three natures, if understanding the meaning required only hearing the teaching, the Tathagata's intention could be heard and understood even by children and ordinary beings. Therefore, this is not the Tathagata's intention. What, then, is the Tathagata's intention?

The Treatise says: For example, it is said that by attending upon Buddhas as numerous as the sands of the Ganges, one comes to understand the meaning of the Mahayana Dharma.

Explanation: This understanding is not obtained merely through hearing. It can be accomplished only by one who has attended upon Buddhas as numerous as the sands of the Ganges. This is called the intention concerning a distinct meaning.

The Treatise says: Fourth, the intention concerning the inclinations of sentient beings. For example, the Tathagata first praises generosity for the sake of a person and later criticizes it.

Explanation: For a particular sentient being, the Tathagata may first praise the merit of generosity and later criticize generosity for that same person. This intention accords with the individual. Why is this? If a person is miserly regarding wealth, generosity is first praised in order to eliminate that state of mind. Once the person has come to delight in the practice of generosity, because generosity is a lower grade of roots of virtue, the Tathagata later criticizes it so that the person will thirst for and aspire to more excellent practices. Without this intention, praise and criticism would contradict one another. Because the Tathagata has a distinct intention, he may both praise and criticize the same act of generosity without contradiction.

The Treatise says: As with generosity, so it is with morality and the cultivation of other dharmas. These are called the four intentions.

Explanation: Morality and the rest are likewise. The Tathagata may praise or criticize a person's cultivation. Cultivation according to worldly practices is subject to criticism, but cultivation according to supramundane practices cannot be criticized. The meanings of “intention” and “basis” have different characteristics. Because the Tathagata's mind first takes a matter as its object and then speaks of it for another person's sake, it is called an intention. Because, through this cause, sentient beings are assured of entering the group established in right determination, this cause is called a basis.

The Treatise says: The four bases are: First, the basis for inducing entry, that is, reliance upon guidance into the teaching. For example, in both the Mahayana and the Hinayana, the Buddha teaches the two kinds—person and dharma—and their two general and particular characteristics, all of which are included within conventional truth.

Explanation: Within the Buddha's teaching concerning the principle of conventional truth, the two kinds—person and dharma—and their general and particular characteristics are taught so that sentient beings may rely upon them and be guided into the correct meaning. Therefore, it is called the basis for inducing entry.

The Treatise says: Second, the basis of characteristics, that is, reliance upon characteristics. For example, wherever the characteristics of dharmas are taught, the three intrinsic natures are necessarily present.

Explanation: In the Buddha's teaching, whenever the characteristics of dharmas are taught, the three natures are necessarily taught. The three natures are the common characteristics of all dharmas. If one wishes to understand all dharmas clearly, one must rely upon these three characteristics. Therefore, this is called the basis of characteristics.

The Treatise says: Third, the basis of counteraction, that is, reliance upon counteraction. Here are taught the counteractions to the eighty-four thousand modes of the afflictions of sentient beings.

Explanation: In the Buddha’s teaching, the practices taught as antidotes for sentient beings do not exceed eighty-four thousand. That is to say, teachings such as the Four Truths are able to dispel doubts concerning belief in a self and attachment to precepts within the causes and effects pertaining to sentient beings. Because they can establish Dharma teachings that counteract the afflictions of sentient beings, this is called reliance upon the antidote.

Treatise: Fourth, reliance upon interpretation, that is, reliance upon transformation. Here, words bearing one meaning are used to reveal analogies bearing another meaning. As the verse says:

Explanation: In the Buddha’s teaching, because a distinct meaning is revealed and expressed, while the written words state only another meaning, this is called reliance upon interpretation. As the verse says:

Treatise:

A sa ly sa la ma đa da,

Tì bạt da tư giả tu hi đa,

Li thi na giả tăng kha lí đa,

La bàn để bồ đề vật đa ma.

Treatise: A sa ly

Explanation: This means samadhi. Why is this? Sa ly has two meanings: first, real; second, moving. A sa ly means neither real nor moving. “Not real” is the manifest meaning of the phrase. “Not moving” is its hidden meaning. Because it is unmoving, it is called samadhi.

Treatise: Sa la ma đa da

Explanation: The term means to give rise to a sincere mind. That is, while in samadhi, one gives rise to a mind of reverence.

Treatise: Tì bạt da tư giả

Explanation: This means the wisdom of the Four Foundations of Mindfulness. Why is this? Tì bạt da tư giả also has two meanings: first, inversion, meaning that with regard to the impermanent one gives rise to the inverted view that it is permanent, and so forth; second, reversal of inversion, meaning that what is regarded as permanent is understood to be impermanent. “Inversion” is the manifest meaning of the phrase. “Reversal of inversion” is its hidden meaning.

Treatise: Tu hi đa

Explanation: This means well established. One is firmly and skillfully established in the foundations of mindfulness.

Treatise: Li thí na giả

Explanation: This means Right Effort. Why is this? Li thí na giả also has two meanings: first, afflictions; second, painful hardship. “Afflictions” is the manifest meaning of the phrase. “Painful hardship” is the hidden meaning of Right Effort.

Treatise: Tăng kha lí đa

Explanation: This also has two meanings: first, defilement; second, weariness. “Defilement” is the manifest meaning of the phrase. “Weariness” is its hidden meaning. Because bodhisattvas undergo ascetic hardship for sentient beings throughout samsara for a very long time, they become weary. As Dharma Master Rahula said: “The World-Honored One’s long-endured toil throughout samsara was solely for the sake of Great Compassion and for nothing else.”

Treatise: La bàn để Bồ-đề vật đa ma

Explanation: La bàn để is translated as “attainment,” Bồ-đề as “awakening,” and vật đa ma as “supreme.” If this verse is judged according to its words in order to understand its meaning, contradictions will arise. If the words are judged according to their hidden meaning, they accord with the true teaching. This verse was spoken so that sentient beings would judge the words according to principle, take principle as their reliance, and not rely upon the words. Alternatively, there are arrogant people who speak contemptuously, yet are themselves unable to discern meaning in accordance with principle. This verse was spoken in order to destroy that arrogant state of mind. This is called reliance upon interpretation.

Treatise: If one wishes to explain the Mahayana Dharma extensively, it should generally be explained through these three aspects: first, an extensive explanation of the essential characteristics of dependent arising; second, an extensive explanation of the true characteristics of dharmas that arise in dependence upon causes and conditions; third, an extensive explanation of the establishment of the various meanings.

The extensive explanation of the essential characteristics of dependent arising is as the verse says: dharmas arise from perfuming; this arises from that; thus, the resultant consciousness and the active consciousness mutually serve as causes for one another’s arising.

Explanation: Discrimination with regard to external objects arises and perfumes the fundamental consciousness, forming seeds within it; this is called perfuming. All dharmas arise by taking this as their cause; this is called having active consciousness as their nature. The perfuming of verbal expression takes the various dharmas as its causes; therefore, it is said that this dharma arises from that. Through this statement, it has been made clear that the fundamental consciousness and the active consciousness mutually serve as causes for one another.

Treatise: The extensive explanation of the true characteristics of dharmas that arise in dependence upon causes and conditions is this: dharmas have active consciousness as their characteristic and have the objective aspect and the perceiving consciousness as their intrinsic nature.

Explanation: This means that dharmas have the objective aspect and the perceiving aspect as their intrinsic nature, while active consciousness is their characteristic. Thus one should understand that dharmas possess two modes of being. In the case of object-consciousness, the objective aspect is its essence. In the case of consciousness-consciousness, the perceiving aspect is its essence. Dharmas arising from causes and conditions possess the characteristics of three natures.

Treatise: Furthermore, dharmas have dependence as their characteristic.

Explanation: This is the dependent nature.

Treatise: Discrimination as their characteristic.

Explanation: This is the discriminated nature.

Treatise: Suchness as their characteristic.

Explanation: This is the true nature.

Treatise: Therefore, the essential characteristics of dharmas are revealed within the three natures.

Explanation: According to that statement, all dharmas arise from causes and conditions. Because of suchness, there is falsity; falsity becomes inversion; because of inversion, false results are obtained; because there are results, there is discrimination; and because there is discrimination, there is suchness. Thus they may be established either by following the sequence of their characteristics or by reversing it. These three kinds of essential characteristics encompass all results.

Treatise: As the verse says:

Explanation: To clarify this meaning, another verse is spoken.

Treatise:

From the objective and perceiving aspects,

The three characteristics of dharmas are known.

Explanation: Dharmas do not go beyond two kinds: first, the objective aspect; second, the perceiving aspect. Within the objective and perceiving aspects, the three natures should be clearly understood as their characteristics. These three characteristics should be explained through this method. They will now be clarified.

Treatise: How can the discriminated nature of these characteristics of dharmas be explained?

Within the dependent nature, the discriminated nature truly does not exist, whereas the true nature does exist. Because of the existence and nonexistence of these two, non-attainment and attainment, not yet seeing the truth and having seen the truth, are simultaneously and naturally established within suchness. Because the dependent nature lacks the discriminated nature but possesses the true nature, if one sees the former, one does not see the latter; and if one does not see the former, one sees the latter.

Explanation: The two are the discriminated nature and the true nature. Of these two, the first does not exist and the second exists; therefore, these two are said to be nonexistent and existent. By seeing discrimination, one does not see the truth. This refers to ordinary beings who have not yet seen the truth and therefore do not see it. Noble beings do not see discrimination and thus see the truth.

Treatise: As the verse says:

Explanation: To clarify this meaning, the verse is stated again.

Treatise:

The dependent is without discrimination,

Yet only the true exists therein.

Therefore, non-attainment and attainment—

Within this, the two are equal.

Explanation: This refers to the dependent nature. The equality of these two means that within the dependent nature there is no discrimination, yet the true exists. Therefore, ordinary beings cling through inversion. Thus there are the attainment and non-attainment of the right view of noble beings. Accordingly, within the dependent nature there are also the meanings of attainment and non-attainment.

Treatise: The extensive explanation of the establishment of the various meanings is as follows: after stating the initial sentence, discrimination is then revealed through the other sentences, either by relying upon qualities or by relying upon the meaning of causes and matters. Reliance upon qualities means extensively explaining the qualities of the Buddha, the World-Honored One: 1. Supreme purity of wisdom.

Explanation: The preceding cause has two meanings. Everything that is stated should be explained in this manner. This method will now be presented. What is stated here relies either upon the meaning of qualities or upon the meaning of causes and matters. Reliance upon the meaning of qualities refers to supreme purity of wisdom. This is the initial sentence. All the other sentences clarify this meaning.

Treatise: 2. Nondual conduct. This means that with regard to all objects of knowledge, there is no obstructed activity, and qualities arise.

Explanation: Unlike the wisdom of sravakas and pratyekabuddhas, which is obstructed. Because there are obstructions, it is not pure; because there is no obstruction, it is pure. The wisdom of the Tathagata is unobstructed in all places and everywhere; therefore, there is no purity that it does not possess. Because of this meaning, it is nondual.

The Treatise says: 3. The signless Dharma is the supreme basis of mental activity. This means that with respect to existence and nonexistence, there are no two characteristics. Supremely pure suchness enables entry into merits.

Explanation: Pure suchness, free from defilement, is called the signless Dharma. Because all dharmas take nonexistence as their essence, this Dharma is free from the characteristic of existence. Because its own essence truly exists, this Dharma is free from the characteristic of nonexistence. Within the signless Dharma, because its purity is supreme, one can oneself penetrate it and can also enable others to penetrate it. Therefore, it is said that the signless Dharma is the supreme basis of mental activity.

The Treatise says: 4. Abiding in the Buddha’s abode. This means the merit of abiding as a Buddha, wherein, without exertion, one does not relinquish the activities of the Tathagata.

Explanation: This refers to nirvana that abides nowhere. Because one does not abide in samsara, the mind is without exertion; because one does not remain in nirvana, one does not relinquish the Tathagata’s activities of benefiting sentient beings. These two meanings are established through nirvana that abides nowhere. This nirvana is called the Buddha’s abode.

The Treatise says: 5. Attaining the equality of all Buddhas. This means the merit of there being no difference in the basis, intention, and activity of the Dharma-body.

Explanation: The basis is the Dharma-body. Intention is the enjoyment-body. Activity is the transformation-body. These three bodies are equal and without difference among all Tathagatas throughout the ten directions and the three periods of time. All Tathagatas have attained this equality.

The Treatise says: 6. Practicing all activities without obstruction. This means cultivating all the merits that counteract obstructions.

Explanation: To counteract all three obstructions, the Tathagata constantly cultivates the wisdom that serves as their antidote. Therefore, the Tathagata’s wisdom is unobstructed with respect to both the essence and the characteristics of dharmas.

The Treatise says: 7. The Dharma cannot be destroyed or shaken. This means the merit of subduing all non-Buddhist paths.

Explanation: In the world, no doctrine of heavenly maras or non-Buddhist paths can reasonably destroy the Dharma established by the Tathagata, nor can they establish any doctrine of their own to oppose the Tathagata’s true Dharma. Why is this? Because what the Tathagata teaches does not depart from its original nature.

The Treatise says: 8. An objective realm that cannot be altered. This means the merit of being born in the world without being defiled by worldly dharmas.

Explanation: Although the Tathagata is born in the world, the eight worldly dharmas—such as craving—and the four inversions cannot defile him. The objective realm is the four foundations of mindfulness, namely, the emptiness of suchness.

The Treatise says: 9. The Dharma cannot be established through conceptual thought. This means the merit of establishing the true Dharma.

Explanation: The true Dharma of the twelve divisions of the sutras cannot be conceived or fathomed and cannot be known by ordinary beings. Yet after the Tathagata establishes this Dharma, even children and others can penetrate it. Kumara, Kasyapa, and others constitute the preceding phrase concerning pure wisdom; in each of the other phrases, one should understand the corresponding meaning.

The Treatise says: 10. Attaining equality throughout the three periods of time. This means

the merit of four kinds of skillfulness in answering the questions of others.

Explanation: The Tathagata presently realizes all dharmas and also realizes them in the past and future. Because he realizes this wisdom of equality, if others pose difficult questions concerning the three periods of time, there is no question for which he does not rely upon realized wisdom to formulate one of the four kinds of answers. Therefore, the wisdom that answers questions is in every case like that of the Tathagata, who has attained these two kinds of equality.

The Treatise says: 11. Manifesting bodies throughout all worlds. This means the merit of manifesting enjoyment-bodies and transformation-bodies in all worlds.

Explanation: To transform bodhisattvas and followers of the Two Vehicles, he manifests these two bodies according to the capacities of sentient beings, teaches the Dharma, and performs beneficial deeds.

The Treatise says: 12. Unobstructed wisdom regarding all dharmas. This is the merit of being able to resolve the doubts of others.

Explanation: Because he has attained the four fearlessnesses, he himself possesses certainty and is free from doubt. Because he has attained the four unobstructed eloquences, he can resolve the doubts of others. Thus, he can dispel doubts and answer difficult questions.

The Treatise says: 13. All activities accord with wisdom. This means the merit whereby his activities can enable others to enter.

Explanation: When the Tathagata wishes to carry out the work of benefiting others, this matter first becomes the object of wisdom. Through this activity, others enter the true stage and thus come into accord with wisdom. This activity takes his own wisdom as its cause and the wisdom of others as its result. All skillful means practiced by the Tathagata—the wheel of supernormal powers, the wheel of discerning minds, the wheel of teaching the Dharma, and even his inhalations and exhalations—are without exception themselves in accord with wisdom. None fail to enable others to attain wisdom, and none pass by fruitlessly or in vain.

The Treatise says: 14. Wisdom free from doubt concerning the Dharma. This means the merit of wisdom regarding dharmas that will arise in the future.

Explanation: This Dharma will arise in the future in accordance with this wisdom. Therefore, he has no doubt regarding future dharmas and establishes teachings according to the capacities of sentient beings so that they may attain this Dharma.

The Treatise says: 15. An indistinguishable body. This means the merit of manifesting in accordance with the inclinations and aspirations of sentient beings.

Explanation: The realms of sentient beings are beyond measure; their desires and the skillful means by which they enter the path are also beyond measure, and their locations are likewise beyond measure. The Tathagata can manifest transformation-bodies in accordance with these differences; their number, appearance, time, and place cannot be distinguished or delimited.

The Treatise says: 16. Wisdom received by all bodhisattvas. This means the merit of being able to serve as immeasurable bases for teaching and transforming sentient beings.

Explanation: Because immeasurable bodhisattvas serve as bases for the work of teaching and transforming sentient beings, this work can rely upon them. Because they attain the Buddha’s non-self as the supreme self, this wisdom is received only by bodhisattvas. Only a Buddha can teach and transform bodhisattvas, and only bodhisattvas can receive this transforming instruction from a Buddha. The phrase “the bases of immeasurable bodhisattvas” has two meanings of “immeasurable”: it may refer to the bodhisattvas, or it may refer to the bases. If it refers to the bodhisattvas, then all bodhisattvas share one basis, namely, taking non-self as the supreme self. If it refers to the bases, then it reveals the all-pervading Dharma-body as the common basis of all bodhisattvas.

The Treatise says: 17. Attaining the nondual paramita of the Buddha’s abode. This means the merit of perfecting the paramita of equality of the Dharma-body.

Explanation: The Tathagata’s Dharma-body is called the Buddha’s abode. The abodes of the Tathagatas of the three periods of time do not differ; therefore, they are said to be nondual. Because they are nondual, they are equal. The four ultimate virtues are called paramitas. “Perfecting” has two meanings. First, the Buddha’s Dharma-body is pure: having departed from all obstructions and being ultimately pure, it is said to be perfected. Second, the four virtues perfect the Dharma-body.

The Treatise says: 18. Attaining the ultimate, undifferentiated wisdom and liberation of the Tathagata. This means the merit of manifesting completely pure Buddha-fields according to the desires of sentient beings.

Explanation: Within the Tathagata’s unmixed wisdom, liberation is ultimately attained. The Tathagata’s wisdom is undifferentiated from suchness. According to the desires, vows, and aspirations of sentient beings, he can manifest pure Buddha-fields and so forth, causing wholesome minds to arise and bringing beings to maturity and liberation.

The Treatise says: 19. Having attained the equality of the boundless Buddha-ground. This means the merit of the three kinds of Buddha-bodies being inseparable and having no distinct location.

Explanation: With regard to the three bodies of the Tathagata, the location of the Dharma-body cannot be measured; the same is true of the two bodies of response and transformation. It cannot be said that they exist only in this world and not in another world. No dharma exists outside the Dharma-body. No realm of sentient beings exists outside the two bodies of response and transformation.

The Treatise says: 20. The Dharma-realm is supreme. This means that, until the very end of samsara, it can produce merit that benefits and brings happiness to all sentient beings.

Explanation: The Tathagata takes the Dharma-realm as supreme above all. The Dharma-realm is of two kinds: first, defiled; second, undefiled. The pure and undefiled Dharma-realm is ultimately supreme. Why is this? Until the very end of samsara, the Tathagata benefits sentient beings and brings them happiness, and this capacity is inexhaustible. It is inexhaustible because of its essence. The capable essence is the Dharma-realm; the capacity consists of the two bodies of response and transformation. Through the transformation-body, the Tathagata’s response-body is attained. Through the response-body, one subsequently turns toward and attains the Tathagata’s Dharma-body. Upon attaining the Dharma-body, there is no end.

The Treatise says: The realm of empty space is the ultimate limit. This means that merit is inexhaustible.

Explanation: The Tathagata’s wisdom is inexhaustible, like empty space. Empty space pervades all realms of form and has no arising, abiding, cessation, or alteration. The Tathagata’s wisdom is likewise: it pervades everything that can be known, is free from error, and is unchanging; therefore, it is said to be like empty space.

The Treatise says: 21. Supremely pure wisdom.

Thus, this first sentence is successively distinguished and explained by the other sentences. Attaining this is the correct meaning of teaching the Dharma.

Explanation: Through twenty principles, the Tathagata’s supremely pure wisdom is brought to fulfillment. The Tathagata perfectly accomplishes his own benefit through pure wisdom. By expounding the complete and correct Dharma teaching, the Tathagata accomplishes the benefit of others. The first sentence is the root; the other twenty sentences are that which brings it to fulfillment.

The Treatise says: Concerning the meaning of cause and activity as a basis, as the sutra states: If a bodhisattva accords with thirty-two dharmas, that person is called a bodhisattva.

Explanation: Cause and activity have two meanings: first, taking intention as the cause and the sixteen kinds of karma as activities; second, taking the sentences as causes and the karmic activities they accomplish as activities. Bodhisattvas are of two kinds: first, those at the stage of certainty; second, those at the stage of uncertainty. One who has entered the stage of certainty and accords with the thirty-two dharmas is called a bodhisattva. One who remains at the stage of uncertainty and does not yet accord with the thirty-two dharmas is not called a bodhisattva.

The Treatise says: Toward all sentient beings, one accords with the intention to benefit them and bring them happiness.

Explanation: Toward all sentient beings who seek the true path, having skillful means is called the intention to benefit them. Toward all sentient beings who seek to end suffering and attain happiness in the present and future lives, having skillful means is called the intention to bring them happiness. Because a bodhisattva is never separated from this intention, this is called being in accord with it. This first sentence elucidates the intention to benefit and bring happiness. The sixteen kinds of karma and sixteen sentences that follow, together comprising thirty-two dharmas, all elucidate the meaning of the first sentence.

The Treatise says: The intention to lead them into the wisdom of omniscience—that is, the karma of transmitting it successively.

Explanation: If a bodhisattva has the intention to lead sentient beings into the wisdom of omniscience, then through this intention the bodhisattva successively guides and transforms sentient beings, enabling them to attain the wisdom of omniscience, just as one lamp is used in succession to light a thousand lamps. Through this sentence and this karma, the bodhisattva’s intention to benefit sentient beings and bring them happiness becomes manifest. Thus, it should be understood that every sentence and every kind of karma reveals the meaning of the first sentence.

The Treatise says: Where should I now accord with this wisdom? This means the karma that is free from error.

Explanation: If a bodhisattva possesses the intention to benefit and bring happiness but does not know his own being as it truly is, he cannot establish sentient beings in the correct principle. It is like a person who, intending to benefit sentient beings and bring them happiness, establishes their happiness in drinking alcohol; that is erroneous karma. If the bodhisattva knows his own being as it truly is, he can teach sentient beings the correct principle without overweening pride and establish them in wholesome states. Such benefit and happiness are called karma free from error.

The Treatise says: Abandoning pride and arrogance. This means personally performing the karma without relying on others.

Explanation: This person personally abandons pride and arrogance without waiting for others to exhort or invite him. If sentient beings are suitable vessels for the Dharma, he goes to them of his own accord and teaches them the true Dharma.

The Treatise says: Firmly established wholesome intention. This means that the activity cannot be impaired.

Explanation: Because the bodhisattva’s mind is firm, even if sentient beings have faults, they cannot destroy the bodhisattva’s intention to benefit them and bring them happiness.

The Treatise says: Compassion that is not feigned. This means not seeking the karma of personal desire. It should be understood that this is explained by three sentences.

Explanation: There were three preceding sentences, and another three sentences are now used to explain those three preceding sentences.

The Treatise says: Not coveting repayment of kindness.

Explanation: This sentence explains the first sentence: One does not show compassion for others for the sake of seeking gain or support.

The Treatise says: Maintaining an impartial intention toward those who are close and those who are not close. This means not giving rise to attachment or aversion toward sentient beings who have or have not shown one kindness.

Explanation: Those who are close are those who have shown one kindness. Enemies and those who are neither close nor hostile are those who have shown no kindness. In enabling those who are not close to receive benefit and happiness, the bodhisattva abandons an unequal mind, gives rise to a mind of impartial friendship, and performs beneficial deeds.

The Treatise says: The mind always acts as a good friend until nirvana without remainder. This means continually performing beneficial deeds throughout however many subsequent lives there may be.

Explanation: Continually performing deeds that benefit and bring happiness, from this life until the end of all future lives, and never abandoning sentient beings is called the karma of seeking no personal desire. How can this intention that seeks no personal desire be known? It can be known through the corresponding physical and verbal karma appropriate to each place and circumstance.

The Treatise says: Speaking in due measure, with joy and a pleasant smile before speaking. This means speaking in a manner appropriate to each place and circumstance. It should be understood that this is explained by two sentences.

Explanation: These two sentences clearly reveal verbal karma from the perspectives of the Dharma and consolation. Speaking in due measure refers to speaking from the perspective of the Dharma. Being joyful and smiling pleasantly before speaking refers to consolation.

Due measure is of two kinds: first, being duly consonant with the teaching, neither departing from it nor adding anything excessive; second, being suited to the listener’s level of understanding, avoiding what exceeds that understanding and gives rise to doubt. This is speaking in due measure. Being joyful and smiling pleasantly prevents others from becoming doubtful or afraid.

Doing so before speaking is the skillful means by which one guides others to act. These two kinds of verbal karma make no distinction among the three classes of enemies, close relations, and neutral persons; thus, they accomplish the karma of seeking no personal desire.

The Treatise says: Compassion that does not differ among sentient beings. This means the karma of impartiality toward sentient beings who experience suffering, happiness, or neither.

Explanation: Toward sentient beings who experience suffering, compassion arises because of the suffering of suffering. Toward sentient beings who experience happiness, compassion arises because of the suffering of change. Toward sentient beings who experience neither, compassion arises because of the suffering of conditioned existence.

“Neither” means neither suffering nor happiness; that is, neutral feeling. Impartial compassion is physical and verbal karma. Why is this?

Toward sentient beings, a bodhisattva first gives rise to compassion in the sphere of intention, then, as appropriate to each time and place, acts to rescue them from suffering and bring them happiness. This is physical and verbal karma. Such physical and verbal karma is equally and impartially directed toward the three classes of enemies, close relations, and neutral persons; it therefore also accomplishes the karma of seeking no personal desire.

The Treatise says: In carrying out tasks, having no timid or retreating mind. This means having no base or feeble karma.

Explanation: If a bodhisattva belittles and disparages himself, saying, “I now lack the capacity to attain unsurpassed bodhi; none of my undertakings will be accomplished,” this is called a timid and retreating mind. Because the bodhisattva does not give rise to such a mind, all his undertakings are accomplished; this is called having no timid and retreating mind.

The Treatise says: Having no weariness. This means that his activity cannot be made to regress.

Explanation: With regard to unsurpassed bodhi, the bodhisattva arouses right diligence without weariness. There are two kinds of freedom from weariness: first, seeing that the cause is certain; second, knowing that the fruit is rare and extraordinary. Therefore, when practices are difficult to undertake, his mind does not grow weary.

The Treatise says: Never being satisfied with hearing the meaning and principles. This means the activity of gathering the skillful means.

Explanation: If a learned person can understand the skillful means for teaching and transforming others through hearing and comprehending the meaning, he will have no doubts concerning right practice. Thus, he can practice it himself and also teach others to practice it.

The Treatise says: Not concealing the offenses one has committed, and not hesitating to admonish others concerning the offenses they have committed. This is the activity that counteracts the concealment of evil. It should be understood that these are explained in two statements.

Explanation: Through wisdom and great compassion, one is able to do this. Through the wisdom that understands cause and effect, one does not conceal one’s own offenses. Through great compassion, one cannot bear to see others creating causes of suffering; although one frequently reproves and admonishes them, one does not become angry.

The Treatise says: Always maintaining the mind of bodhi in all modes of conduct. This is the activity of uninterrupted accumulation of provisions.

Explanation: This clarifies uninterrupted cultivation. Uninterrupted cultivation prevents all negligence and heedlessness. This is explained in the Chapter on Purity of Conduct. There is nothing a bodhisattva does that is not done so that sentient beings may attain unsurpassed bodhi.

The Treatise says: Practicing generosity without seeking its reward. Upholding the precepts without attachment to any fear or path of rebirth. Patiently enduring all sentient beings without hesitation. Practicing diligence in order to gather all wholesome dharmas. Cultivating samadhi while abandoning the formless absorptions. Being associated with wisdom and skillful means. Being associated with the skillful means of the four methods of gathering and transforming beings. This is the activity of advancing to superior stages. It is explained in seven statements. One should understand this as the proper preparatory cultivation of the six paramitas and the reverent practice of the four means of gathering.

Explanation: The seven statements come first; afterward, the six perfections and the four means of gathering are presented collectively to conclude the preceding seven statements. This activity can increase the mind that benefits others and brings them happiness. If that mind has not yet arisen, it arises through this activity. If it has already arisen, it increases through this activity. Thus, this is the cause of its arising and growth.

The Treatise says: Regarding both those who observe the precepts and those who violate them alike as good spiritual friends, without distinction. This is the activity that accomplishes skillful means. It should be understood that it is explained in six statements.

Explanation: The six statements come first; afterward, six further statements are used to explain the preceding six.

The Treatise says: Serving good spiritual friends.

Explanation: This explains the first statement. Whether people observe or violate the precepts, one does not look at their faults but considers only their virtues. If one’s own virtue has not yet equaled theirs, one should rely upon them and train. If one has already equaled them, one should practice together with them continually so that such virtue becomes firm. If one possesses a virtue oneself, one should enable them to train so that they may attain the same virtue. Because oneself and others assist one another, they are called good spiritual friends without distinction.

The Treatise says: Listening to the Dharma with a reverent mind. This means hearing the true Dharma.

Explanation: To attain what has not yet been attained and to cultivate properly what has already been attained, one relies upon good spiritual friends and listens to the true Dharma.

The Treatise says: With a reverent mind, delighting in dwelling in an aranya. This is called dwelling in an aranya.

Explanation: Wishing to practice in accordance with the Dharma one has heard, one reverently dwells in an aranya. If one dwells there, improper pursuits and seeking will not arise.

The Treatise says: Not giving rise to a mind that delights in the rare and extraordinary things of the world. This means remaining far removed from improper pursuits and seeking.

Explanation: For example, music and entertainment are things in which the world delights. Not giving rise to delight in them is to remain far removed from improper pursuits and seeking.

The Treatise says: Not giving rise to joyful delight in the teachings of an inferior vehicle, and contemplating the true merit of the Mahayana teachings. This is the merit of right reflection, explained in two statements.

Explanation: One leaves the Lesser Vehicle and cultivates the Mahayana. These two statements are called right reflection.

The Treatise says: Remaining far removed from bad friends and reverently serving good friends. This reveals the merit of serving good spiritual friends, explained in two statements.

Explanation: One keeps away from evil people and draws near to good spiritual friends. These two statements are called the merit of associating with good spiritual friends. By counteracting these six dharmas, one accomplishes the work of benefiting others and bringing them happiness; therefore, this is called the activity that accomplishes skillful means. What is the essential characteristic of this accomplishment?

The Treatise says: Constantly cultivating the four Brahma-abodes. This reveals the activity of accomplishment. It should be understood that it is explained in three statements.

Explanation: The three statements come first; afterward, three further statements are used to explain the preceding three.

The Treatise says: Cultivating pure immeasurable minds.

Explanation: This explains the first statement.

The Treatise says: Constantly employing the five superknowledges. This means attaining majestic power and constantly acting in reliance upon wisdom—that is, realizing merit.

Explanation: First, one gives rise to immeasurable minds toward sentient beings. Because, through these immeasurable minds, one wishes to guide sentient beings into the right state, one manifests the five kinds of superknowledge. Once sentient beings have entered the right state, wishing to make them cultivate right practice, one causes them to act by relying upon wisdom and not upon consciousness. Because realization-wisdom has arisen, one can clearly comprehend the two kinds of dharmas, wholesome and unwholesome.

The Treatise says: Not having a mind that abandons sentient beings, whether they abide in right practice or do not abide in right practice. This is the activity of establishing others. It should be understood that it is explained in four statements.

Explanation: The four statements come first; afterward, four further statements are used to explain the preceding four. Wishing to cause sentient beings to leave unwholesome dharmas and abide in wholesome dharmas, one performs the activity of establishing others in order to establish these two matters.

The Treatise says: Guiding them into the great assembly.

Explanation: This explains the first statement. One does not abandon those who violate the precepts, nor does one expel them forever, but rescues them from an evil place and establishes them in a wholesome place. According to the capacities of those who observe the precepts, one causes them to advance in cultivating the practices of concentration, wisdom, and so forth.

The Treatise says: Speaking only definitive words. This means having no doubt and establishing the true teaching and rules of training.

Explanation: Because one’s wisdom is decisive and free from doubt, and because one establishes only the true teaching and rules of training, others can accept it with faith. If one first expounds a teaching in one way and establishes rules of training in one way, but afterward says that what was previously taught was mistaken, then because one’s words are inconsistent, others cannot accept them with faith. Because there is no such inconsistency, others can accept them with faith.

The Treatise says: Revering truth. This means gathering others through both the Dharma and material resources.

Explanation: Because this person speaks truthful words and expounds the Dharma in accordance with true principles, this is called gathering others through the Dharma. Obtaining robes and material goods in accordance with the Dharma and using them to gather and transform sentient beings is called genuinely gathering others through material resources.

The Treatise says: First reverently practicing with the mind of a bodhisattva. This means having an undefiled mind.

Explanation: Because this person maintains the mind of a bodhisattva, he can work for the benefit of all sentient beings, not so that sentient beings will honor and serve him. How may sentient beings, through the benefits I provide, accept the true teaching with faith and attain unsurpassed bodhi? Because of this wholesome intention, he practices the two means of gathering and transforming beings through material resources and the Dharma. This is an undefiled mind.

The Treatise says: One who is associated with such qualities is called a bodhisattva. From the preceding passage, it should be understood that this refers to the first phrase. The first phrase is explained as follows: the intention to benefit and bring happiness to all sentient beings. This phrase, “the intention to benefit and bring happiness,” is further elucidated by sixteen phrases that clearly explain its activities. It should be understood that these sixteen activities explain the first phrase.

Explanation: The first phrase elucidates benefit and happiness. The remaining sixteen activities and sixteen phrases each express a particular aspect of benefit and happiness. Thus, the particular is used to explain the general.

The Treatise says: Here there is a verse as follows:

Explanation: A verse is further used, drawing upon the general meaning and the particular meanings, to clarify the virtues described above.

The Treatise says:

From the first phrase spoken,

Come the phrases concerning virtues.

From the first phrase spoken,

Come the phrases concerning meanings.