攝大乘論釋

Chapter 7: Entering the Fruitional Provisions

Explanation: Through entering the distinguishing characteristic that should be known, what fruit does the bodhisattva attain? The bodhisattva attains eight kinds of fruition as provisions.

Treatise: Through entering this characteristic, one enters the First Ground, the Ground of Joy,

Explanation: This passage makes clear three fruits. First is attaining the supreme occasion; second is attaining the supreme skillful means; third is attaining the supreme fruit. “First” first makes clear the attainment of the fruit of the supreme occasion.

Since it is attained only now, after cultivating the path from the initial arousing of the aspiration and seeking until this point, it is called “first.” The occasion of seeking is the occasion of entering true contemplation. This shows the attainment of the fruit of abiding in suchness. Furthermore, only after relinquishing the stations of ordinary beings and the Two Vehicles does one attain the station of a true bodhisattva; therefore, it is called the supreme occasion.

This is the occasion of transformation of the basis; hence this first occasion is called the supreme occasion, showing the fruit of transformation of the basis. Joy, second, makes clear the attainment of the fruit of the supreme skillful means. Relinquishing self-love is gladness; giving rise to love for others is joy.

If one does not cling parsimoniously to one’s own person and does not hate others, then among all practices there is none that is difficult to perform. This mind is foremost among all skillful means. Because it is the foundation of all practices, the First Ground is named after it.

Furthermore, because one has never before attained such great functioning and the supramundane mind, one is filled with great joy upon attaining them; therefore, it is called the Ground of Joy. This shows the attainment of the third, supreme fruit. Abiding containment is the meaning of “ground,” and emancipated suchness is the essence of the ground.

Because one abides in this essence, it is called the supreme fruit. The cause of the ground is containment, namely the two kinds of provisions: merit and wisdom. Furthermore, that which is contained is called containment, namely the benefit conferred upon sentient beings.

Furthermore, the fruit is containment, namely unsurpassed bodhi. Furthermore, obstacles are contained, namely the three afflictions. These meanings are thus called “ground” because they are encompassed within this ground.

Treatise: one thoroughly comprehends the Dharma-realm,

Explanation: This makes clear the attainment of the fourth fruit, supreme comprehension. Supreme comprehension has three meanings. First, because the bodhisattva has attained the four reliances, the bodhisattva relies on the Dharma and not on the person, and so forth.

Thus, the bodhisattva comprehends all three baskets of the Three Vehicles taught by the Tathagata. The bodhisattva explains the texts in accordance with principle; therefore, through the texts, the bodhisattva can enable both self and others to understand the Dharma-realm of suchness. Second, the Tathagata established the ten grounds because the Dharma-realm has ten levels.

From the initial comprehension up to the highest ground, one thoroughly penetrates them all. Third, through four kinds of skillful means, one thoroughly comprehends the Dharma-realm. That is, one can comprehend the suffering of samsara yet constantly enter it; these are two skillful means.

One can comprehend nirvana yet does not hasten to seek it; these are two skillful means. One can comprehend suffering, unlike ordinary beings, and enter into suffering without aversion or fear, unlike those of the Two Vehicles. One can comprehend the bliss of nirvana, unlike ordinary beings, yet does not hasten to seek nirvana, unlike those of the Two Vehicles.

Treatise: one obtains birth in the Tathagata family of the Buddhas of the ten directions,

Explanation: This makes clear the attainment of the fifth fruit, supreme certainty of station. Through entering this supreme characteristic, this person will certainly break through the shell of ignorance that encloses them, just as a shell that encloses something causes it to decay and perish within. Furthermore, by entering this supreme characteristic, this person will certainly perpetuate without interruption the lineage of the Buddhas of the ten directions, personally attaining Buddhahood and also enabling others to attain Buddhahood.

Furthermore, “child of the Buddha” has five meanings. First, loving aspiration for the unsurpassed vehicle is taken as the seed. Second, prajna is taken as the mother.

Third, samadhi is taken as the womb. Fourth, great compassion is taken as the nurse. Fifth, the Buddhas are taken as the father.

Because of such meanings, it is said that one obtains birth in the family of the Buddhas.

Treatise: one attains a mind of equality toward all sentient beings,

Explanation: This makes clear the attainment of the sixth fruit, supreme nurturing beneficence. Nurturing beneficence, that is, the kindness of nurturing, is of four kinds: 1. vast; 2. inexhaustible; 3. boundless; 4. unshakable. Because of these four meanings, one bestows equal nurturing beneficence upon sentient beings. Furthermore, if a bodhisattva personally gives rise to the resolve for parinirvana, this is to give rise equally to the resolve for the parinirvana of all sentient beings. Furthermore, because the bodhisattva has attained equality between self and others, the bodhisattva seeks to extinguish the suffering of others just as the bodhisattva seeks to extinguish their own suffering.

Treatise: one attains a mind of equality with all bodhisattvas,

Explanation: This makes clear the attainment of the seventh fruit: supreme intention and application. If a bodhisattva wishes to undertake anything, the bodhisattva must first reflect and deliberate; this is called intention. Subsequently undertaking it in accordance with that reflection and deliberation is called application.

Furthermore, seeking to accomplish three matters is called intention: causing those who have not yet planted roots to plant them, causing those who have not yet matured to mature, and causing those who have not yet attained liberation to attain liberation. Practicing the four means of gathering is application. Through the first two means of gathering, one causes beings to arouse the aspiration; through beneficial action, one brings them to maturity; and through cooperation, one enables them to attain liberation.

Treatise: one attains equality with the minds of all Buddhas, the Tathagatas.

Explanation: This makes clear the attainment of the eighth fruit, supreme realization. At the stage of seeing, the bodhisattva has already attained the Dharma-body of the Tathagata. Because of attaining this Dharma-body, the bodhisattva is equal to the minds of the Buddhas. Furthermore, because the bodhisattva sees within their own person that the Dharma-realm is without differentiation, the bodhisattva does not see the Dharma-realm of the Buddhas of the three times as different from their own Dharma-realm; therefore, the bodhisattva attains a mind equal to those of the Buddhas.

Treatise: This contemplation is called the bodhisattva’s path of seeing.

Explanation: The bodhisattva has three kinds of path of seeing: 1. the seeing that eliminates skillful means; 2. the seeing of what should be eliminated; 3. the seeing that eliminates and extinguishes. The seeing that eliminates skillful means is the four kinds of knowledge of things as they truly are. The seeing of what should be eliminated is the two natures: the imagined and the other-dependent. The seeing that eliminates and extinguishes is the three non-natures. These three kinds of seeing are all accomplished through the contemplation of consciousness-only; therefore, it is said that the characteristics of the path of seeing are clearly seen arising in succession.

Chapter 8: The Functions of the Two Knowledges

Treatise: Furthermore, how does the bodhisattva enter the contemplation of consciousness-only?

Explanation: This question reveals two meanings. First, it reveals that entering the contemplation of consciousness-only is difficult. Second, it reveals that, if one succeeds in entering the contemplation of consciousness-only, its beneficial function is immeasurable.

Treatise: By taking as the object the thorough comprehension of all dharmas,

Explanation: First, this explains the two skillful contemplations before and after entry, answering the first question concerning the path of entry into the contemplation of consciousness-only. This knowledge has four qualities: 1. non-inversion; 2. purity; 3. tranquility; 4. subtlety. This passage states the first, non-inversion. Dharmas in general have four grades: lower, middle, higher, and highest. The lower grade is all suffering subject to outflows.

The middle grade is the impermanence of all conditioned phenomena. The higher grade is the selflessness of all dharmas. The highest grade is the three non-natures. Because it takes the three non-natures as its object, it is not inverted.

Treatise: supramundane knowledge,

Explanation: This is the second, purity. Because it is supramundane knowledge free from outflows, it is pure.

Treatise: shamatha,

Explanation: This is the third, tranquility. Because this knowledge arises in dependence upon shamatha and is apart from the stage of distraction, it is the knowledge of shamatha and is therefore called tranquil.

Treatise: vipashyana,

Explanation: This is the fourth, subtlety. It makes clear that this is the bodhisattva’s wisdom born of cultivation, not wisdom born of hearing or reflection, nor the wisdom born of cultivation belonging to the Two Vehicles. This is the skillful means for the initial entry into the contemplation of consciousness-only.

Treatise: through the subsequently attained knowledge of non-discrimination.

Explanation: This is intended to make clear that this knowledge arises from non-inverted knowledge and is therefore unshakable; because it is unshakable, it is knowledge of things as they truly are.

Treatise: The various characteristics of consciousness are characteristics of knowledge,

Explanation: This describes wisdom that accords with the measure of things, arising in conformity with all objects of wisdom, taking the consciousnesses of all objects as its characteristic, and being unobstructed with respect to everything knowable. Through this wisdom, one enters the subsequent contemplation of consciousness-only. This is precisely the expedient means for entering subsequent contemplation. Because the expedient means both before and after are difficult to enter, the contemplation of consciousness-only is difficult to attain.

Treatise: In order to eliminate all the seeds of dharmas that share causes within the fundamental alaya-consciousness,

Explanation: What follows elucidates the functions of the two wisdoms. There are three functions of wisdom: first, eliminating obstacles; second, establishing causes; and third, attaining the functions of the Buddha’s Dharma. This sentence elucidates the first function, eliminating obstacles.

Present defilements that have not yet been eliminated are caused to be eliminated. Future defilements that have not yet arisen are removed by being prevented from arising; hence this is called elimination. In the path of consciousness-only, this generally means eliminating the causal and resultant seeds of the impure category.

There are three kinds of causes: 1. causal condition, 2. dominant condition, and 3. object-condition. The result is the seeds of the impure category. Because the seeds of both causes and results are eliminated altogether, they are called common.

The adana-consciousness and the six consciousnesses are causal conditions of the impure category, while the fundamental alaya-consciousness is the dominant condition of the impure category. The object-conditions are the six sense objects. Because the six sense objects serve as object-conditions for the seeds, “the seeds of all dharmas” means the seeds of all dharmas belonging to the impure category.

The seeds themselves are the result. This result has the three causes of object-condition and so forth. Since the alaya-consciousness is the dominant condition of the seeds, the seeds abide within the alaya-consciousness.

Treatise: In order to cause the seeds of the dharmas capable of reaching the Dharma-body to arise and increase,

Explanation: This describes the second function, establishing causes. “The dharmas” are the six perfections. The bodhisattva’s practice of the six paramitas produces perfuming that can become the cause of unsurpassed bodhi; hence it is called a seed. If these seeds arise and increase, they enable the realization of the Tathagata’s Dharma-body; hence this is called “reaching.” It is the arising and increase of the two causes of merit and wisdom. Because one enters the contemplation of consciousness-only, the contemplation of consciousness-only can establish the causes that enable one to attain unsurpassed bodhi.

Treatise: In order to transform the basis,

Explanation: What follows describes the third function, attaining the Buddha’s Dharma. This is to attain the Tathagata’s pure and immaculate Dharma-body, namely, the fearlessness concerning the exhaustion of the outflows.

Treatise: In order to attain the true Dharma of all Tathagatas,

Explanation: This means being able to teach the two matters of fearlessness—the path obstructed by impediments and the path leading to the cessation of suffering—in order to benefit others and establish the true Dharma.

Treatise: In order to attain the wisdom of omniscience,

Explanation: This is the fearlessness of omniscience. These three sentences reveal three virtues. The first describes the virtue of elimination, the next the virtue of beneficence, and the last the virtue of wisdom.

Treatise: Therefore, one should enter the contemplation of consciousness-only.

Explanation: In order to accomplish the three foregoing functions, one should enter the contemplation of consciousness-only. If it is through nonconceptual wisdom that obstacles are eliminated, causes are established, and the result is attained, and one should therefore enter the contemplation of consciousness-only, then what is the function of subsequently attained nonconceptual wisdom after entering contemplation? If one relies upon nonconceptual wisdom, one speaks of the causes and results of dharmas as being without function, because this wisdom is nonconceptual.

Through subsequently attained nonconceptual wisdom, however, the bodhisattva is personally free from error regarding the characteristics of dharmas. Just as the bodhisattva personally realizes them, the bodhisattva can also teach others the causes and results of dharmas. In order to attain these two functions, the bodhisattva cultivates subsequently attained nonconceptual wisdom.

Treatise: Nonconceptual wisdom and subsequently attained wisdom, with regard to the fundamental consciousness, the consciousnesses arising from it, and the characteristics of the object-consciousnesses,

Explanation: This sentence states that, through this wisdom, the bodhisattva is free from error regarding cause and result. The fundamental consciousness has the dependent nature and is the primary cause that gives rise to all the consciousnesses. The consciousnesses are the results produced by the fundamental consciousness.

The seven consciousnesses possess the characteristic of the discriminated nature. The vessel-world and the six sense objects are likewise results of the fundamental consciousness and also possess the discriminated nature. This sentence fully elucidates three characteristics: internal characteristics, external characteristics, and internal-external characteristics; hence it says “with regard to the characteristics.” The bodhisattva is also free from error regarding these causes and results.

Treatise: Through contemplating the analogies of illusions and magical creations, one is free from error regarding their intrinsic nature.

Explanation: The bodhisattva uses subsequently attained nonconceptual wisdom to contemplate these characteristics of cause and result and is naturally free from error. The bodhisattva does not cling to the existence of external sense objects and internal faculties, nor hold that consciousness alone is a truly existent dharma. Why is this? The bodhisattva has understood that these dharmas resemble illusions, magical creations, and the other analogies, and that one cannot judge dharmas to be truly existent on the basis of what is seen, heard, perceived, or known. Why is this? Because this mind flows forth from the fundamentally pure source.

Treatise: For this reason, the bodhisattva is like an illusionist who clearly and unerringly understands the magical displays.

Explanation: An illusionist produces magical displays that are seen, heard, and so forth by the four consciousnesses, yet does not rely upon those consciousnesses to understand the magical displays. Since the illusionist already understands the magical displays from the outset, the illusionist is not mistaken about them. The bodhisattva is likewise. Because the bodhisattva understands by relying upon fundamental wisdom, the bodhisattva is no longer mistaken regarding any characteristic or regarding cause and result. This is the bodhisattva’s benefit for self.

Treatise: When teaching causes, conditions, results, and all characteristics, one is always free from deviation and error.

Explanation: When the bodhisattva relies upon fundamental wisdom to perform deeds benefiting others—that is, when teaching the three baskets, the three vehicles, the meanings of the five fields of knowledge, and so forth—the bodhisattva is always free from partiality, error, and contradiction. What is unreal and indeterminate is deviation. What accords with reason and cannot be shaken is freedom from deviation. Confusing one time or place with another is error. According with each place, time, and characteristic is freedom from error. This is the bodhisattva’s benefit for others.

Chapter 9: The Bases of the Two Wisdoms

Treatise: At the time of correctly entering the contemplation of consciousness-only, there are four kinds of samadhi. These are the bases of the roots of virtue belonging to the four penetrative factors.

How should the bodhisattva contemplate them?

Explanation: This question seeks to elucidate that entry into contemplation has three aspects: 1. the true object, 2. shamatha, and 3. vipashyana. To elucidate what is to be entered, it speaks of “correctly entering.” At the stage of contemplating consciousness-only, the domain of consciousness-only is the suchness of the three non-natures. Because this suchness is not an object of distracted wisdom, the four kinds of samadhi are said to be the bases. Because this object and wisdom cannot be differentiated, the roots of virtue belonging to the four penetrative factors are said to be that which realizes. How should one contemplate this Dharma?

Treatise: Through the four kinds of examination, there is the inferior degree of acceptance of the contemplation that no external objects exist,

Explanation: Delight in contemplating that no external objects exist is called acceptance. This acceptance has not yet become free from three characteristics: the contemplation has not yet skillfully accomplished its causes and conditions; it may be defiled or pure; and it has not yet been cultivated at will. Therefore, it is of the inferior degree.

Treatise: The light-attaining samadhi.

Explanation: Wisdom that knows there are no external objects is called light. This concentration takes the wisdom that knows there are no external objects as that which is attained. Because this concentration is the basis of the wisdom that knows there are no external objects, it is called “light-attaining.” Concentration is shamatha. Wisdom is vipashyana. If it possesses the five factors and the five wisdoms, this concentration is called samadhi.

Treatise: It is the basis of the roots of virtue belonging to the penetrative factor of warmth.

Explanation: The two practices of merit and wisdom constitute the essence of the practice of warmth, namely, the thirty-seven factors. This practice is the sign of the fire of the Path, capable of burning the firewood of distraction and afflictions; therefore it is called warmth. This practice of warmth has passed through the four stages preceding the bhumis and definitively understands the wisdom of suchness; this is called penetration.

This preparatory path is capable of assisting in the accomplishment of the wisdom of penetration and is therefore called a constituent; because it can help bring forth the ultimate stage, it is called a root of goodness. This samadhi can serve as the predominant condition for the constituent of penetration and is therefore called its support. Furthermore, among the thirty-seven factors, samadhi is established as the support, while the remaining thirty-six are that which is supported.

Among the thirty-six, prajna is penetration, while the remaining thirty-five are its constituents. All thirty-six are collectively called roots of goodness. Furthermore, the four roots of goodness are precisely the four constituents.

The Treatise says: In the highest-grade contemplation of the absence of objects, the samadhi of patience, light, and increase is the support of the root of goodness belonging to the summit practice, a constituent of penetration.

Explanation: Because the three characteristics have already been abandoned, it is of the highest grade. Patience in the contemplation of the absence of objects has been explained previously. Wisdom regarding the absence of objects is called light, meaning illumination.

Because this wisdom is superior among the preparatory practices, it is called increase, meaning augmentation. Because this samadhi is the support for the superior advancement of wisdom regarding the absence of objects, it is called the increase of light. The two practices of merit and wisdom also constitute the essence of the summit practice.

Summit has three meanings: First, just as a person's head is capable of sustaining the life of the body, so too is a practitioner of the Path: once this stage has been reached, the roots of goodness can no longer be severed. Second, it is like the summit of a mountain, which is a point from which one may turn back. Some people reach the mountain summit and then return.

Practitioners of the Path are likewise: some reach this stage but remain among the preparatory practices without advancing; this is called regression. Third, the mountain summit is a point of further ascent. Some people reach the mountain summit and then continue climbing.

Practitioners of the Path are likewise: some reach this stage and continue onward into a more excellent stage; for this reason it is called the summit. It has already been explained that, within the four kinds of investigative inquiry, the bodhisattva cultivates the two preparatory paths of warmth and summit. How, then, does the bodhisattva cultivate within the four kinds of knowledge of reality?

The Treatise says: Within the four kinds of knowledge of reality, the bodhisattva has entered the contemplation of consciousness-only and clearly understands the absence of objects,

Explanation: If, through the four kinds of investigative inquiry, a bodhisattva has passed beyond the two stages of warmth and summit, what object does the bodhisattva take as the object of cognition at the stage of the four kinds of knowledge of reality? The bodhisattva takes consciousness-only as the sole object. If consciousness-only is taken as the object, how is it said that the meaning of the absence of objects is clearly understood? Because ignorance and doubt are eliminated, it is called clear understanding. These three phrases clarify the stage, the object, and the wisdom.

The Treatise says: and therefore properly enters a portion of the true meaning.

Explanation: Through this wisdom, the bodhisattva realizes and enters a portion of the true meaning. That is, the bodhisattva enters the nature of signlessness, but has not yet entered the nature of non-arising or the nature of non-nature.

The Treatise says: The samadhi of the practice of penetration is the support of patience that accords with the unestablished truth.

Explanation: The essence of wisdom regarding the absence of objects is called penetration. Because this samadhi takes wisdom regarding the absence of objects as its practice—that is, because it rests upon the practice of wisdom regarding the absence of objects—it is called the practice of penetration, as revealed by the three non-natures. The twofold emptiness of person and phenomena is called the unestablished truth.

Why is this so? Because this truth-principle universally pervades all phenomena without differentiation, it is called unestablished. Because it is neither inverted nor subject to change, it is called the truth.

Because one can accord with this meaning, it is called accordant. The two practices of merit and wisdom also constitute the essence of patience. The bodhisattva has clearly understood the meaning that no external objects exist, and gives rise to confident delight in the meaning that there is neither an apprehending subject nor an apprehended object; therefore it is called patience.

Furthermore, because one can peacefully accept the meaning of the highest-grade truth-principle, it is called patience. Because the mind does not regress from the highest-grade truth-principle, it is called patience.

The Treatise says: In the final moment, this samadhi overcomes and eliminates the conception of consciousness-only,

Explanation: This samadhi is the samadhi of the practice of penetration. It refers to the concentration in the final moment of the very highest grade of the practice of penetration. Having previously understood the nature of signlessness, one subsequently contemplates the object of cognition: since the object is nonexistent, the cognizing subject necessarily cannot arise. Through such understanding, one can subdue and eliminate the conception of consciousness-only. Once the conception of consciousness-only has ceased, one proceeds from the final moment to the second moment and thereby enters the first bhumi.

The Treatise says: and is then renamed the Uninterrupted Samadhi.

Explanation: Because this samadhi immediately adjoins the first bhumi and is not interrupted by other mental states, it is called uninterrupted. Furthermore, because the afflictions of the lower stages cannot obstruct entry into the first bhumi, and because it is unlike the lower stages, which are separated from the supreme preparatory practice and cannot immediately enter the first bhumi, it is called uninterrupted.

The Treatise says: It should be known that this is the support of the foremost worldly dharma.

Explanation: For the bodhisattva, the stages preceding the bhumis are worldly dharmas, while ascending to the bhumis is the supramundane Dharma. This uninterrupted samadhi is still a worldly dharma. Among all worldly dharmas, no other dharma is comparable to it; therefore it is called foremost. Why is this so? Among beings in the world, no cultivated dharma can equal this dharma. Furthermore, although this samadhi is a worldly dharma, it can serve as the predominant condition for the bodhisattva's supramundane Path. Other worldly dharmas do not possess this significance; therefore it is called foremost. Furthermore, because it lasts only a single moment, it is called foremost.

The Treatise says: These four kinds of samadhi are the preliminary preparations by which a bodhisattva enters the contemplation of the unestablished truth.

Explanation: The first two samadhis are uninterrupted cultivation, while the latter two are reverential cultivation. To clarify that these four samadhis are not the true Path itself, they are called preliminary preparations.

Chapter 10: The Distinction Between the Two Wisdoms

The Treatise says: If a bodhisattva enters the first bhumi and thereby attains the Path of Seeing, the bodhisattva attains penetration through entry into consciousness-only.

Explanation: What follows demonstrates that the Path of Seeing is the support of the Path of Cultivation. Because the Path of Seeing was established previously, the Path of Cultivation can be accomplished. If a bodhisattva fully cultivates all the preparatory practices within the stage of aspiration and joyful commitment, the bodhisattva can enter the first bhumi.

The reason the bodhisattva can enter the first bhumi is that the Path of Seeing has been attained. The Path of Seeing is non-conceptual wisdom. The reason non-conceptual wisdom is attained is that suchness and conventional truth have been penetrated.

Thus, knowing that objects are nonexistent is the penetration of the wisdom of suchness, while knowing that there is consciousness-only is the penetration of the conventional. Furthermore, knowing that this consciousness has no nature of arising is penetration by the wisdom of suchness, while knowing that this consciousness provisionally exists is penetration of the conventional. If the conventional is not penetrated, there is no means of seeing the ultimate, for apart from the conventional there is no ultimate.

If the ultimate is not penetrated, there is no means of dispelling the conventional, for the conventional has no distinct essence of its own. The reason the ultimate and the conventional can be penetrated is that the principle of consciousness-only can be clearly understood. This passage elucidates four meanings: 1. the supramundane fruit, 2. the supramundane practice, 3. the supramundane object, and 4. the supramundane preparation.

The first bhumi is the fruit. Its essence encompasses both conditioned and unconditioned dharmas. The practices of merit and wisdom are conditioned.

Suchness and the non-arising of afflictions are unconditioned. The first bhumi is a provisional designation. Accordingly, in general terms, the Path of Seeing is the practice; the ultimate and conventional that are penetrated are the objects; and entry into consciousness-only is the preparation.

Because entry into consciousness-only is the preparation, one can penetrate the ultimate and conventional objects. Because one penetrates the ultimate and conventional objects, one attains the practice of non-conceptual wisdom. Because one attains this supreme practice, one attains the fruit of the first bhumi.

The Treatise says: How does a bodhisattva cultivate contemplative practice within the Path of Cultivation?

Explanation: The words “How is it” inquire into all ten meanings: 1. characteristics, 2. sequence, 3. cultivation, 4. distinctions, 5. mutual inclusion and assistance, 6. mutual inclusion and obstruction, 7. qualities, 8. mutual examination, 9. names, and 10. purity and impurity. Cultivation practiced repeatedly is called training. Merit and wisdom are practice.

Prajnaparamita is contemplation. All practices are activities of prajnaparamita and are subsumed under prajnaparamita; therefore, they are called contemplative practice. Moreover, among the six paramitas, prajnaparamita is foremost; therefore, it is called contemplative practice.

Furthermore, the path of seeing is called contemplation. Whatever is attained after the path of seeing is called practice. Relying upon the path of seeing, through what characteristics does a bodhisattva enter the first bhumi?

Treatise: As the Buddha extensively taught, establishing the characteristics of the Dharma within the ten bhumis of the bodhisattva,

Explanation: Here, the objects of the three kinds of wisdom are first taught, and the functions of the three kinds of wisdom are then taught. This passage explains the objects of the three kinds of wisdom. What the Buddha extensively taught is the object of wisdom arising from hearing. The established characteristics of the Dharma—that is, the ten kinds of Dharma characteristics, such as characteristics and so forth—are the object of wisdom arising from reflection. “Within the ten bhumis of the bodhisattva” is the object of wisdom arising from cultivation. The Lesser Vehicle also has ten bhumis; therefore, “bodhisattva” is specified. Each and every bhumi has ten characteristics; therefore, the ten bhumis are mentioned.

Treatise: because all twelve divisions of the Mahayana scriptures taught by the Tathagata are comprehended, they become manifest;

Explanation: What follows explains the functions of the three kinds of wisdom. Wisdom arising from hearing can thoroughly comprehend the teachings of the twelve divisions; therefore, it is said to comprehend them.

Treatise: because the two stated objects, the general and the particular, are counteracted;

Explanation: This explains the function of wisdom arising from reflection. The two objects, general and particular, are the ten Dharmas, such as characteristics and so forth. Wisdom arising from reflection is capable of investigating and practicing these ten Dharmas; therefore, it is said to counteract them.

Treatise: because there arise extremely penetrating conditions focused upon the object;

Explanation: What follows explains the function of wisdom arising from cultivation. Skillful means is arising, and direct contemplation is activation. The uninterrupted path is arising, and the path of liberation is activation. The phase of entry is arising, and the phase of emergence is activation. The path of seeing is arising, and the path of cultivation is activation. The supramundane path is arising, and the mundane path is activation. The objects of wisdom that knows things as they truly are and in all their multiplicity constitute the extremely penetrating object.

Treatise: supramundane non-conceptual wisdom and the subsequently attained wisdom following non-conceptual wisdom;

Explanation: This explains the essence of wisdom arising from cultivation.

Treatise: the wisdom of shamatha and vipashyana;

Explanation: This explains the twofold wisdom that is quiescent and unshakable. Through shamatha, it is quiescent. Through vipashyana, it is unshakable.

Treatise: by relying upon uninterrupted cultivation throughout immeasurable, innumerable hundreds of thousands of koti of great kalpas;

Explanation: This passage shows that the three kinds of wisdom possess the four kinds of cultivation. That which cannot be known through analogies is “immeasurable.” That which cannot be known by counting is “innumerable.” One hundred million is one koti. Since it is not merely one koti, “thousands” are mentioned. Since it is also not merely one thousand, “hundreds” are mentioned. Since they are not minor kalpas, “great” is mentioned. This means cultivating over a long period and cultivating repeatedly and continuously, thus revealing the three modes of cultivation: uninterrupted, reverential, and complete.

Treatise: because the transformation of the basis is attained both formerly and now;

Explanation: Previously, when entering the stage of seeing, the transformation of the basis was attained. This Dharma is sustained by the path of cultivation; therefore, all that is cultivated becomes the Noble Path, because the stage of aspiration and joyful resolve has been transcended.

Treatise: in order to attain the three kinds of Buddha-bodies, further preparatory practice is cultivated.

Explanation: This is the ultimate function sustained by the path of cultivation. For this reason, the bodhisattva further cultivates preparatory practice. In the former cultivation of the path, suchness was seen; now the path is cultivated once again in order to attain the three bodies. Therefore, it is said that one cultivates again. Furthermore:

Treatise: How is it?

Explanation: “How is it?” is an interrogative expression, that is, an expression used to pose a question. This interrogative asks about all six meanings. First, it asks about the object of the stage of cultivation.

The object of the path of cultivation itself is threefold: 1. the basis of preparatory practice, namely the verbal teachings; 2. the practice serving as provisions, namely relying upon reasoning to discern meaning; and 3. that which is penetrated through cultivation, namely the object of wisdom arising from cultivation. The following three statements explain the objects of the three kinds of wisdom in answer to this question.

Second, it asks about the functions of the three kinds of wisdom at the stage of cultivation. The following three statements explain the functions of the three kinds of wisdom in answer to this question. First, wisdom arising from hearing is taught as the skillful means of wisdom arising from cultivation.

Next, wisdom arising from reflection is taught as the provisions for wisdom arising from cultivation. Finally, non-conceptual wisdom is taught as the essence of wisdom arising from cultivation. Third, it asks about the cause and result of wisdom arising from cultivation at the stage of cultivation.

Subsequently attained wisdom following non-conceptual wisdom is then explained in answer to this question. Because this wisdom is produced through wisdom arising from cultivation, it is the result of wisdom arising from cultivation. If this wisdom did not exist, one could not advance to the subsequent principles of the path; therefore, it is also a cause of wisdom arising from cultivation.

Fourth, it asks about the four Dharmas of cultivation at the stage of cultivation. Cultivation over a long period through complete cultivation is then explained in answer to this question. Fifth, it asks about the basis of the stage of cultivation.

The transformation of the basis is then explained in answer to this question. Without this transformation of the basis as its foundation, the stage of cultivation would not become the Noble Path. Why?

Because ordinary beings rely upon what has not yet been transformed. Sixth, it asks about the supreme function of the stage of cultivation. The three bodies are then explained in answer to this question.

Preparatory practice is cultivated in order to perfect the two functions of benefiting oneself and benefiting others. Furthermore:

Treatise: How is it?

Explanation: This is a general question about the sequence of the stage of cultivation. The complete sequence from the initial arousal of the mind of practice through the ultimate stage of cultivation is subsequently explained in answer to this question. First, three statements explain the stages of hearing, reflection, and cultivation, namely the objects of the three kinds of wisdom.

Next, three statements clearly reveal the functions capable of entering the three objects, namely the three kinds of wisdom. Next, the function of benefiting others is revealed, namely the subsequently attained wisdom following non-conceptual wisdom, as when one explains to others what one has personally realized. Next, the four Dharmas of cultivation are taught to clarify the stage of cultivation, because the stage of cultivation is fully perfected through the four Dharmas of cultivation.

Next, the transformation of the basis is taught to clarify self-benefit. The transformation of the basis is the attainment of the source of the four qualities of the Dharma-body; therefore, it is self-benefit. Next, the three bodies are taught.

The three bodies are accomplished at the ultimate stage of cultivation and can equally benefit oneself and others. The Dharma-body benefits oneself. The enjoyment body and transformation body benefit others.

Furthermore:

Treatise: As the Buddha extensively taught, establishing the characteristics of the Dharma within the ten bhumis of the bodhisattva;

Explanation: The ten bhumis refer to the passage elucidated in the Ten Bhumis Chapter of the Avatamsaka Sutra. In this passage, the Tathagata extensively taught the principles according to which they are established. Furthermore:

Treatise: because all twelve divisions of the Mahayana scriptures taught by the Tathagata are comprehended, they become manifest;

Explanation: All Dharmas taught by the Tathagata are combined into a single object. Furthermore:

Treatise: because the two stated objects, the general and the particular, are counteracted;

Explanation: Is the combined object a simple object or a complex one? This clarifies that the two contemplations of ultimate and conventional truth penetrate a single signlessness. Furthermore:

Treatise: because there arise extremely penetrating conditions focused upon the object—supramundane non-conceptual wisdom, the subsequently attained wisdom following non-conceptual wisdom, and the wisdom of shamatha and vipashyana;

Explanation: This reveals that the path and its two aspects mutually encompass one another. Through shamatha, wisdom is not distracted. Through vipashyana, meditative concentration does not experience defiled states and so forth. Furthermore:

Treatise: the subsequently attained wisdom following non-conceptual wisdom, the wisdom of shamatha and vipashyana, by relying upon uninterrupted cultivation throughout immeasurable, innumerable hundreds of thousands of koti of great kalpas, because the transformation of the basis is attained both formerly and now, and in order to attain the three kinds of Buddha-bodies, further preparatory practice is cultivated.

Explanation: Is this wisdom mundane wisdom or supramundane wisdom? It cannot be said to be mundane wisdom, because it is not cultivated in a mundane manner. It cannot be said to be supramundane wisdom, because it arises within a mundane mind; therefore, this mind differs from the mind of non-conceptual wisdom. This mind may also be described as both mundane and supramundane, and as neither mundane nor supramundane. Through cultivating these two minds over a long period, the transformation of the basis is attained. Because of this transformation of the basis, the bodhisattva thinks: “I shall now certainly attain the three kinds of Buddha-bodies.” For this reason, further preparatory practice is cultivated.

The Treatise says: How do the path of seeing of the shravakas and the path of seeing of the bodhisattvas differ from each other?

Explanation: The path of seeing of the shravakas is a path derived from others. The path of seeing of the bodhisattvas is their own path. These two paths of seeing differ in both path and fruit. What are the characteristics of these differences?

The Treatise says: It should be known that the paths of seeing of the shravakas and bodhisattvas differ in eleven ways.

Explanation: The first five explain the differences in the path. The latter six explain the differences in the fruit. The first five differences in the path are as follows.

The Treatise says: What are the eleven? First, they differ in their objects. That is, bodhisattvas take the Dharma of the Mahayana as their object.

Explanation: The Tathagata taught the twelve divisions of the Mahayana scriptures, setting forth the Dharma of cultivation. By taking these teachings as their object, bodhisattvas arouse the mind of the path. This is not found in the path of the Lesser Vehicle.

The Treatise says: Second, they differ in their basis. That is, bodhisattvas rely upon the provisions of vast merit and wisdom as their basis.

Explanation: This path differs from the paths of the Two Vehicles and the worldly path. Worldly beings cultivate merit but not wisdom. Those of the Two Vehicles cultivate only wisdom and not merit. Bodhisattvas fully cultivate both merit and wisdom; therefore, the aids to the path are brought to fulfillment. The aids to the path are precisely the basis. This basis lies within the path of preparatory means, namely, the two kinds of wisdom born of reflection and cultivation.

The Treatise says: Third, they differ in realization. That is, bodhisattvas fully realize the twofold selflessness of persons and dharmas.

Explanation: Having previously attained the wisdom born of reflection and cultivation during the preparatory stage, they then enter true contemplation and are able to realize the principle of the twofold selflessness of persons and dharmas. They give rise to neither craving nor attachment toward persons or dharmas. Ordinary beings cling to persons. Those of the Two Vehicles cling to dharmas. Bodhisattvas cling to neither; therefore, they are said to be free from desire for persons and dharmas. This means that the bodhisattvas’ true wisdom born of cultivation constitutes the essence of the principal path and differs from that of the Lesser Vehicle.

The Treatise says: Fourth, they differ in nirvana. That is, bodhisattvas take non-abiding nirvana as their abiding place.

Explanation: This nirvana is not the fruit of the path but the abiding place of the path. Why is this so? Because bodhisattvas practice prajna, contemplate the faults of samsara, and cultivate the path without abiding in samsara. Because bodhisattvas practice great compassion, contemplate the suffering of sentient beings, and arouse the resolve to rescue them, although they do not abide in samsara, they do not abandon samsara, nor do they abide in nirvana. Because the path abides here without clinging to the arising of the two characteristics of the ultimate and the conventional, it is called the path without characteristics. This is not found in the path of the Lesser Vehicle.

The Treatise says: Fifth, they differ in their stages. That is, bodhisattvas take the ten bhumis as the course of liberation.

Explanation: The path has three levels: lower, middle, and higher. The higher level is the ten bhumis. The common function of these ten bhumis is liberation from ten kinds of samsara. By relying upon the bodhisattva path of these ten bhumis, one can attain liberation; thus it differs from the Lesser Vehicle. The latter six explain the differences in the fruit.

The Treatise says: Sixth and seventh, they differ in purity. That is, bodhisattvas attain purity by extinguishing the habitual tendencies of the afflictions and by cultivating the antidotes that bring about a Pure Land.

Explanation: The preceding five matters clarified the differences in the path. The following six matters further explain how the fruits attained through the bodhisattvas’ cultivation of the path differ from those of the Two Vehicles. The sixth concerns inner purity, and the seventh concerns outer purity. Inner purity is so called because, through cultivating the path within their own continuum, bodhisattvas eliminate the habitual tendencies of the afflictions. Outer purity is so called because, through cultivating the practices of a Pure Land, the land in which they dwell is free from the five kinds of defilement and is like a world made of crystal. Inner purity is the purification of oneself; outer purity is the purification of others. This is not found in the Lesser Vehicle.

The Treatise says: Eighth, they differ in their impartial mind toward all sentient beings. That is, in order to bring sentient beings to maturity, bodhisattvas do not abandon the applied practices of merit and roots of virtue.

Explanation: Bodhisattvas themselves must attain parinirvana, and they also wish all sentient beings to attain parinirvana. Because of this impartial mind, they do not abandon the applied practices of merit and roots of virtue. Of the perfections, the others are merit, while prajna is a root of virtue. Again, the five perfections are merit, while vigor is a root of virtue. Again, prajna and vigor are roots of virtue, while the other perfections are merit. This is not found in the Lesser Vehicle.

The Treatise says: Ninth, they differ in their place of birth. That is, the birth of bodhisattvas into the family of the Tathagata is called birth.

Explanation: By seeing the principle of suchness and realizing the Buddha’s Dharma-body, they can ensure that the lineage of the Tathagata is never severed; therefore, this is called birth into the family of the Tathagata. Because, having been born into the family of the Tathagata, they will attain Buddhahood in the future, it is called birth. This is not found in the Lesser Vehicle.

The Treatise says: Tenth, they differ in their manifestation. That is, within the great assemblies of the Buddha’s children, bodhisattvas constantly manifest the acceptance and preservation of the true Dharma.

Explanation: All bodhisattvas are collectively called the Buddha’s children. A Dharma assembly in which a great multitude of bodhisattvas gathers is called a great assembly. The Dharma taught by the Tathagata is called a wheel because it has three meanings: 1. it accords with those above and below; 2. it enables those who have not yet attained to attain, and enables those who have attained to preserve their attainment; 3. it can convey one from here to there.

Within the great assemblies, bodhisattvas constantly manifest that they do not cause schism in the Sangha, and constantly manifest their protection and preservation of the true Dharma. Enabling those who have attained it not to lose it is called preservation. Enabling those who have not yet attained it to attain it is called acceptance.

This is not found in the Lesser Vehicle.

The Treatise says: Eleventh, they differ in their fruit. That is, bodhisattvas take as their fruit the Tathagata’s qualities, such as the ten powers, the four fearlessnesses, the eighteen distinctive qualities, and immeasurable merits.

Explanation: Bodhisattvas cultivate the path in order to attain these fruits of the Tathagata. This is not found in the Lesser Vehicle.

The Treatise says: Here there are two verses as follows:

Explanation: The word “Here” means within the path of seeing. Two verses explain the entry from the preparatory path of seeing into the contemplation of suchness.

The Treatise says:

Name and meaning are guests of each other;

The bodhisattva should investigate them.

One should contemplate the two as mere measure,

And those two as provisional designations.

From this, true wisdom arises,

Free from the external objects of the three discriminations.

If one sees that they do not exist,

One thereby enters the three non-natures.

The Treatise says: “Name and meaning are guests of each other; the bodhisattva should investigate them.”

Explanation: Within meaning, name is a guest; within name, meaning is a guest, because they are not of the same intrinsic nature. When bodhisattvas enter the state of serenity, they contemplate this principle. This is the first preparatory investigation.

The Treatise says: “One should contemplate the two as mere measure, and those two as provisional designations.”

Explanation: Bodhisattvas should contemplate the two dharmas of name and meaning. Mere nonexistence is their measure. Why is this so?

Meaning is of two kinds: 1. intrinsic nature and 2. differentiation. Both are nonexistent and are merely provisional designations. These provisional designations resemble meaning.

Meaning is nonexistent, and the provisional designations are also nonexistent. If they do not resemble meaning, they are naturally nonexistent. Provisional designation is precisely name.

Because name is nonexistent, it is a guest within meaning. Because meaning is nonexistent, it is a guest within name. Nonexistence is the intrinsic nature of name and meaning; therefore, intrinsic nature is taken as their mere measure.

If discrimination establishes name and meaning, then because the intrinsic nature of discrimination is without characteristics, absence of characteristics is taken as the mere measure of name and meaning. This is the second preparation for wisdom that accords with reality.

The Treatise says: “From this, true wisdom arises, free from the external objects of the three discriminations.”

Explanation: From the four kinds of investigation arise the four kinds of wisdom that accord with reality. Who can attain these four kinds of wisdom? Whoever can see that the three kinds are merely discrimination and that external objects do not truly exist will attain a portion of the wisdom that accords with reality. What are the three kinds of discrimination? The first is discrimination of names, the second is discrimination of intrinsic nature, and the third is discrimination of differences.

The Treatise says: “If one sees that they do not exist, one thereby enters the three non-natures.”

Explanation: The preceding two lines discuss understanding the three kinds of discrimination and thereby entering the contemplation of the absence of external objects. Relying on the dependent nature, one dispels the discriminated nature. This line shows that, relying on suchness, one dispels the dependent nature.

How can it be dispelled? Because names and meanings have no existence, that which discriminates is likewise unobtainable. Why is this?

If the names and meanings that are discriminated existed, then the discrimination that takes those names and meanings as its objects could be said to exist. Since names and meanings have no existence, the causes and conditions of what is discriminated are already nonexistent, and therefore the essence of that which discriminates also has no existence. If a bodhisattva sees that names and meanings have no existence and that, consequently, that which discriminates also has no existence, what contemplation does this bodhisattva enter?

The Treatise says: “One enters the three non-natures.”

Explanation: When a bodhisattva sees that names and meanings are mutually adventitious, the bodhisattva enters the discriminated nature in which names and meanings are distinct. If a bodhisattva sees that the designation of intrinsic nature and the designation of distinctions have discrimination alone as their essence, the bodhisattva enters the signless nature of discrimination. If a bodhisattva sees only deluded consciousness and sees none of the six kinds of characteristics, then the essence of deluded consciousness cannot be established and therefore cannot be expressed.

Since its causes and conditions are not established, it cannot be held to have arisen. Here, since discrimination does not exist and verbal expression is likewise unobtainable, one enters the non-arising nature of the dependent. If a bodhisattva sees that both of these meanings—existence and nonexistence—have no existence, the bodhisattva enters the three non-natures as the truth not established through conceptual formulation.

The Treatise says: Furthermore, there are two verses of the correct teaching, stated in the Treatise on the Contemplation of Discrimination as follows:

Explanation: The present treatise shows that entry into the object and wisdom of the path of seeing has not yet been fully explained; therefore, it cites two verses from the Treatise on the Contemplation of Discrimination to reveal this meaning in its entirety. What person, and at what stage, can see that this mind is merely an image and not the true meaning of dharmas?

The Treatise says:

The bodhisattva, abiding in samadhi,

Contemplates that mind is merely an image.

Relinquishing the signs of external objects,

In samadhi, one contemplates only one’s own cognition.

The bodhisattva abides within the mind

And enters the nonexistence of the apprehended.

Then one contemplates the apprehender as empty;

Thereafter, through contact, neither is attained.

The Treatise says: “The bodhisattva, abiding in samadhi, contemplates that mind is merely an image.”

Explanation: Only a bodhisattva abiding in the state of tranquility can contemplate this Dharma. The true meaning has no existence, while the mind appears in the likeness of the meanings of dharmas; therefore, it is said to be merely an image.

The Treatise says: “Relinquishing the signs of external objects, in samadhi, one contemplates only one’s own cognition.”

Explanation: If one abides in the state of tranquility and has understood that mind is merely an image, one can eliminate the signs of external objects. These are signs arising from one’s own mind that resemble dharmas and meanings. One contemplates in this way.

The Treatise says: “The bodhisattva abides within.”

Explanation: If the bodhisattva’s mind can abide in this way, then in truth there are no external objects. The mind arises taking the inner mind as its object and does not arise taking external objects as its objects; therefore, it abides within. If it abides within, what is contemplated by this concentrated mind?

The Treatise says: “And enters the nonexistence of the apprehended.”

Explanation: The meaning apprehended in this way truly has no existence. The bodhisattva can see that the apprehended object is empty.

The Treatise says: “Then one contemplates the apprehender as empty.”

Explanation: Since the meaning of the apprehended does not exist, what the world calls the mind that apprehends likewise cannot be established according to this principle. Therefore, the practitioner of contemplation also does not see any apprehending mind. Previously, the apprehended was not seen; subsequently, the apprehender is also not seen. What, then, does the practitioner of contemplation attain at that time?

The Treatise says: “Thereafter, through contact, neither is attained.”

Explanation: Suchness is neither apprehended nor apprehender. Because its essence is non-attainment, suchness is said to be the non-attainment of both: neither is attained. This person first enters the signless nature, then enters the non-arising nature, and thereafter enters the non-nature of suchness.

“Contact” means entry and attainment; because one enters and attains suchness, it is called contact. How do the first two verses differ from the latter two verses? The first two verses discuss names, meanings, and designations, showing that the four investigations and the four kinds of wisdom in accordance with reality are the means for entering true contemplation.

The latter two verses discuss the essence of the three natures and the three non-natures. Furthermore, the first two verses reveal the correct teaching and explain entry into the three natures and the three non-natures. The latter two verses reveal the three natures and the three non-natures that are entered.

The Treatise says: Furthermore, the Treatise on the Ornament of the Great Vehicle Sutras contains five verses that clarify this principle as follows:

Explanation: The meaning of the sutras is profound, hidden, and difficult to understand. Because it clearly reveals the true and accurate meaning of the sutras, it is called the Ornament of the Sutras. The treatise that explains these sutras is therefore also called the Ornament. The Treatise on the Ornament of the Sutras contains many meanings. Here, only five verses are briefly selected. What do these verses seek to reveal? They reveal the meanings that are difficult to understand on the path of cultivation.

The Treatise says:

The bodhisattva develops merit and wisdom,

The two provisions being without limit.

Regarding dharmas, the mind reflects and becomes resolute,

Clearly understanding that discrimination is the cause of classes of meanings.

The Treatise says: “The bodhisattva develops merit and wisdom.”

Explanation: As explained previously, the bodhisattva is born at the stage of seeing and matures at the stage of cultivation. Furthermore, the first instant is called birth, and the subsequent instant is called growth. Again, the simple is called birth, while the compound is called growth.

What the bodhisattva cultivates is only compound, not simple. Birth and growth are accomplished simultaneously. What dharmas are born and developed?

Merit and wisdom. Giving and the other two perfections constitute merit. Prajnaparamita constitutes wisdom.

Diligence and concentration belong to merit when directed toward producing merit, and belong to wisdom when directed toward producing wisdom. This is because, if diligence produces generosity, moral discipline, and patience, it belongs to merit; if it produces the wisdom arising from hearing, reflection, and cultivation, it belongs to wisdom. If concentration arises based on the four immeasurables and takes sentient beings as its objects, it belongs to merit; if it is directed toward producing the knowledge of exhaustion, the knowledge of non-arising, non-discriminating wisdom, and so forth, it belongs to wisdom.

Who can develop these? The bodhisattva.

The Treatise says: “The two provisions being without limit.”

Explanation: This merit and wisdom have two functions. First, they can assist the path. Second, they can constitute the essence of the path. Because they have these two functions, the path is accomplished; therefore, these two are called the two provisions of the path. How great is the power of these two functions? However much time is required to accomplish the path, their power is immeasurable and the duration is boundless. The word “without” indicates the absence of a limit and reveals an extremely long duration, as when one speaks of the immeasurable ocean or a great kalpa without end. Because the duration is exceedingly long, the provisions are likewise so. The cultivation of each perfection extends over three asamkhyeya kalpas and therefore proceeds for a limitless period of time.

The Treatise says: “Regarding dharmas, the mind reflects and becomes resolute.”

Explanation: Because the mind contemplates all dharmas after emerging from samadhi, it becomes resolute regarding dharmas. Furthermore, the bodhisattva fully cultivates the five sciences, becomes personally complete in the means of analysis, and gains resoluteness in reflection.

The Treatise says: “Clearly understanding that discrimination is the cause of classes of meanings.”

Explanation: The bodhisattva is capable of comparison and proof and is therefore said to understand clearly. The two truths, ultimate and conventional, are called classes of meanings. Knowing that these classes of meanings take discrimination alone as their cause, the bodhisattva can understand them clearly.

The Treatise says:

Having known that classes of meanings are discrimination,

One abides in consciousness-only, which appears as meanings.

Thus the practitioner of contemplation realizes the dharma-dhatu,

And is freed from the two signs and the two forms of emptiness.

The Treatise says: “Having known that classes of meanings are discrimination.”

Explanation: Because the bodhisattva’s mind has become resolute regarding classes of meanings and discrimination,

The Treatise says: “One abides in consciousness-only, which appears as meanings.”

Explanation: Because the bodhisattva reflects in this way and knows only appearances resembling external objects, the bodhisattva’s mind abides in consciousness-only and does not arise taking external objects as its objects.

The Treatise says: “Therefore, the practitioner of contemplation realizes the Dharma-realm.”

Explanation: Because the practitioner of contemplation becomes free from external objects, abides by taking consciousness alone as the object, and knows that objects are without any characteristics, this is called realizing the Dharma-realm.

The Treatise says: “One becomes free from the two characteristics and the two kinds of emptiness.”

Explanation: What are the characteristics of the Dharma-realm that is realized? It is free from the two characteristics of apprehender and apprehended, and from the two discriminations concerning the emptiness of persons and the emptiness of dharmas. The bodhisattva has thus realized the Dharma-realm.

The Treatise says:

If one knows that apart from mind there is nothing else,

Through this one immediately sees that mind does not exist.

The wise, seeing that these two do not exist,

Come to abide in the true, nondual Dharma-realm.

The Treatise says: “If one knows that apart from mind there is nothing else,”

Explanation: Through this skillful means one can realize the Dharma-realm. This skillful means is now revealed: one knows that apart from consciousness-only, there is no other dharma whatsoever.

The Treatise says: “Through this one immediately sees that mind does not exist.”

Explanation: Because one sees that the object apprehended does not exist, one knows that the apprehending mind likewise does not exist.

The Treatise says: “The wise, seeing that these two do not exist,”

Explanation: “The wise” refers to the bodhisattvas. They see that both the object and the mind do not exist.

The Treatise says: “Come to abide in the true, nondual Dharma-realm.”

Explanation: If bodhisattvas see that both do not exist, they come to abide in the true Dharma-realm. The true Dharma-realm is devoid of both objects and consciousness and is therefore called nondual. Because it is free from the two falsehoods of inversion and alteration, it is called true. Because it is the foremost nature of all dharmas, it is called the Dharma-realm.

The Treatise says:

Through the nondiscriminating wisdom of the wise,

They constantly practice equality, pervading all things.

The dense accumulation upon which defilement depends

Is destroyed, as medicine removes poison.

The Treatise says: “Through the nondiscriminating wisdom of the wise, they constantly practice equality, pervading all things.”

Explanation: Bodhisattvas who have seen this suchness are called persons of wisdom—that is, persons endowed with wisdom who, on the path of seeing, have attained nondiscriminating wisdom. What are the characteristics of this wisdom? First, it is characterized by nonretrogression.

Because it does not regress, it is called constant. Second, it is characterized by the practice of equality. This wisdom sees the principle of equality in all dharmas, like empty space.

Among the teachings of the three vehicles taught by the Tathagata in the twelve divisions of the sutras, it sees only a single flavor, without distinction. Internal and external dharmas are called “all things.” Because all internal and external dharmas share the single nature of suchness, it is called all-pervading. The practice of equality reveals the essence of wisdom.

Pervading all things reveals the sphere of wisdom. What do bodhisattvas seek to accomplish through such nondiscriminating wisdom?

The Treatise says: “They are liberated from dense defilement.”

Explanation: The three classes of impure dharmas are called defilement. This defilement rests upon the nature of excessive accumulation. Because it arises from the nature of excessive accumulation, that nature is called dense. Because it is difficult to resolve and difficult to break through, it remains apart from the Tathagata’s true teaching. Other teachings cannot enable one to resolve it, and therefore it is said to be difficult to resolve. Apart from nondiscriminating wisdom, no other wisdom can break through it, and therefore it is called difficult to break through. The perfuming of all defiled dharmas constitutes the essence of the nature of excessive accumulation.

The Treatise says: “It is destroyed, as medicine removes poison.”

Explanation: This nature is the cause of the three classes of impure dharmas. The perfumed seeds constitute the nature of the afflictions that are difficult to resolve and difficult to break through. Through nondiscriminating wisdom, persons of insight can dispel and destroy this nature of excessive accumulation, just as agada medicine can remove all poisons. “Dispel” refers to the present; “destroy” refers to the future—that is, the bodhisattva’s wisdom through which new defilements do not arise.

The Treatise says:

The Buddha skillfully established and taught the true Dharma;

The rooted mind abides in the Dharma-realm.

Having known recollection to be discrimination,

The wise reach the shore of the ocean of merit.

The Treatise says: “The Buddha skillfully established and taught the true Dharma,”

Explanation: All Buddhas of the three times teach this Dharma. The principles they expound are all identical and do not contradict one another; therefore, it is called the true Dharma. Furthermore, to reveal that the speaker is supreme, it is said that the Buddha teaches it. Because the principles expounded are excellent and the fruit attained is excellent, it is called the true Dharma. The Tathagata establishes the true Dharma in three ways: first, he establishes the Lesser Vehicle; second, he establishes the Great Vehicle; and third, he establishes the One Vehicle. Of these three vehicles, the third is the most excellent; therefore, it is said to be skillfully established.

The Treatise says: “The rooted mind abides in the Dharma-realm.”

Explanation: Having previously acquired the two kinds of wisdom born of hearing and reflection, bodhisattvas establish their minds in the Tathagata’s true Dharma. Afterward, they contemplate all the Tathagata’s true teachings together as their sphere; this is nondiscriminating wisdom. This wisdom is called rooted.

Once this wisdom has been attained, all other modes of cognition cease. This wisdom alone cannot be moved or destroyed; therefore, it is called rooted. Furthermore, among the three undefiled faculties, this wisdom is the first—namely, the faculty of one who intends to know what is not yet known—and therefore it is called rooted.

Furthermore, liberation has three functions: first, that which can produce liberation; second, that which can sustain liberation, causing it to abide without being lost; and third, that which can employ liberation, benefiting oneself and others. These three functions of liberation correspond to the three undefiled faculties. This nondiscriminating wisdom operates in all three domains and thus bears this name.

Its own essence is a faculty. Moreover, because it can serve as a faculty for others, it is called rooted. This rooted mind abides in the Dharma-realm.

The Treatise says: “Having known recollection to be discrimination,”

Explanation: Bodhisattvas have already abided in the rooted mind. After emerging from contemplation, they dwell in the mind of subsequently attained nondiscriminating wisdom. When they are able to recollect all the matters that occurred before entering contemplation, they know that these recollections do not truly exist but are merely discriminations. Through nondiscriminating wisdom and subsequently attained nondiscriminating wisdom, to what stage can bodhisattvas advance?

The Treatise says: “The wise reach the shore of the ocean of merit.”

Explanation: Among the causal merits of the Tathagata are the ten bhumis, the ten paramitas, and so forth. Within the fruit are the virtue of wisdom, the virtue of abandonment, and the virtue of beneficence. These virtues belong to the Buddha alone and cannot be possessed by others; therefore, they are called an ocean.

The culmination of cause and fruit is called the shore. “The wise” refers to bodhisattvas. Through the two preceding kinds of wisdom, bodhisattvas of the Vehicle can reach the shore of the ocean of merit that they have never reached before.

Here, the five verses elucidate all these meanings. The first verse reveals the path of accumulation. The second verse reveals the path of preparatory practice.

The third verse reveals the path of seeing. The fourth verse reveals the path of cultivation. The fifth verse reveals the ultimate path.