攝大乘論釋

Explanation of Entering the Distinctive Supreme Characteristic of the Cultivation of Cause and Fruition, 5

Chapter 1: Counteraction

Explanation: This meaning comprises five chapters: 1. Counteraction, 2. Establishing the Names, 3. Attaining the Characteristics, 4. Characteristics of Cultivation, 5. Time of Cultivation.

The Treatise says: Thus, the supreme characteristic of entering cause and fruition has been explained.

What is the distinction in the cultivation of entering cause and fruition?

Explanation: Previously, the distinction between the cause and fruition of the Six Perfections was explained in general: in the stage of aspiration and practice they are the cause, and in the stage of purity they are the fruition. The distinctions in cultivation among the various bhumis have not yet been explained. They will now be explained in general as follows. Consciousness-only wisdom is called “entering.” The three non-natures are the supreme characteristic. The Six Perfections are themselves consciousness-only wisdom. In order to reveal the distinctions in the cultivation of the paramitas when entering the cause and fruition of the three non-natures, the question is asked: How can these be known?

The Treatise says: This is through the ten bhumis, namely, the ten stages of the bodhisattva’s cultivation and realization. What are the ten bhumis? 1. The Bhumi of Great Joy, 2. The Stainless Bhumi, 3. The Luminous Bhumi, 4. The Blazing Bhumi, 5. The Difficult-to-Conquer Bhumi, 6. The Manifest Bhumi, 7. The Far-Going Bhumi, 8. The Immovable Bhumi, 9. The Bhumi of Excellent Wisdom, and 10. The Dharma-Cloud Bhumi.

Explanation: If one wishes to know the distinctions in cultivation, one contemplates the distinctions among the ten bhumis and thereby knows the distinctions in the cultivation of cause and fruition.

The Treatise says: How is it known that the ten bhumis are established according to this meaning?

Explanation: What meaning does this question seek to reveal? When a bodhisattva enters the first bhumi and sees suchness, that vision should be complete. Why? Because suchness is free from discrimination. If the vision of suchness were incomplete, suchness would necessarily have divisions. If it had divisions, it would be the same as conditioned dharmas. If the vision is already complete, why is it still said that there are ten bhumis?

The Treatise says: It is in order to counteract the ten kinds of ignorance that obstruct the various bhumis.

Explanation: Suchness truly has no divisions of one or two. With regard to the essence of suchness, ten kinds of distinction cannot be established. Yet suchness possesses ten kinds of qualities capable of giving rise to ten kinds of right practice. Because they are obscured by ignorance, these qualities are not seen. Because these qualities are not seen, right practice is not accomplished. Since the qualities and right practices that are obstructed are of ten kinds, the ignorance that obstructs them is likewise distinguished into ten kinds.

The Treatise says: Within the ten characteristics that reveal the dharmadhatu,

Explanation: The ten characteristics are the ten kinds of qualities and the ten kinds of right practice. All these characteristics are capable of revealing the dharmadhatu.

The Treatise says: there remain ten kinds of ignorance that constitute obstructions.

Explanation: Although these ten characteristics truly exist, they cannot be revealed because they are obscured by ignorance. Therefore, one should know that when a bodhisattva first enters the contemplation of suchness that overcomes obstructions and reaches the path of seeing, ignorance is immediately extinguished. The other forms of ignorance, however, still remain and have not yet been extinguished.

Thus, ten forms of ignorance obscure ten virtues and obstruct ten right practices. What are these ten forms of ignorance? The first is the ignorance that constitutes the nature of an ordinary being.

The second is the ignorance whereby, relying on bodily karma and so forth, one engages in wrong conduct toward sentient beings. The third is the ignorance of the suffering of dullness, which causes one to forget learning, reflection, and cultivation. The fourth is the ignorance of subtle afflictions co-arising with the view of a self in the body and so forth.

These afflictions are at the lowest level; therefore, when they arise following thought, one is already far removed from them, though they conform to what was formerly done. Hence, they are called subtle afflictions. The fifth is ignorance concerning the parinirvana of the Lesser Vehicle.

The sixth is ignorance regarding the coarse characteristics of conditioned formations. The seventh is ignorance regarding the subtle characteristics of conditioned formations. The eighth is the ignorance of activating a mind of exertion within the signless.

The ninth is the ignorance of not acting effortlessly for the benefit of sentient beings. The tenth is the ignorance of not attaining mastery over all dharmas.

The ignorance that constitutes the nature of an ordinary being is the obstruction of the first bhumi. This ignorance is precisely the view of a self in the body. The view of a self in the body is of two kinds: the first is cause, and the second is result. Attachment to a self in dharmas is the cause; attachment to a personal self is the result. The cause is precisely the nature of an ordinary being. Because one is deluded regarding the selflessness of dharmas, it is called ignorance. Those of the Two Vehicles can eliminate only the result but cannot sever the cause. If this ignorance is not severed, one cannot enter the first bhumi. Therefore, this ignorance is the obstruction of the first bhumi.

The ignorance whereby, relying on bodily karma and so forth, one engages in wrong conduct toward sentient beings is the obstruction of the second bhumi. Before entering the second bhumi, a bodhisattva gives rise to the following conception: namely, that practitioners of the Two Vehicles have three distinct kinds of practice. Because one is deluded regarding the principle of the One Vehicle, it is called ignorance.

It is also explained that every wholesome deed performed by sentient beings is without exception an expedient means for the bodhisattva’s great purification. Why is this? Since purification is one, until the stage of great purification is reached, there is no principle of abiding there.

If all return alike to the bodhisattva’s Great Path, why should one cultivate expedient means rather than the true path? Before entering the second bhumi, one does not possess this wisdom. Because one is deluded regarding this meaning, it is called ignorance.

If this ignorance is not severed, one cannot enter the second bhumi. Therefore, this ignorance is the obstruction of the second bhumi.

The ignorance of a mind suffering from dullness is the ignorance that causes one to forget learning, reflection, and cultivation. This is the obstruction of the third bhumi. Not yet having reached the stage of sharp faculties is called dullness—that is, slowness. Not yet having attained the subtle and supreme samadhi of a bodhisattva is called suffering. Because it obstructs the faculties and cultivation, it is called an obstruction of ignorance. Because it prevents the accomplishment of the dharani of retaining what has been heard and causes one to forget learning, reflection, and cultivation, it is called ignorance. If this ignorance is not severed, one cannot enter the third bhumi; therefore, this ignorance is called the obstruction of the third bhumi.

The ignorance of subtle afflictions co-arising with the view of a self in the body and so forth is the obstruction of the fourth bhumi. The activities of the afflictions take as their essence the seeds of discriminative attachment to a self in dharmas. Because their arising, abiding, changing, and ceasing never come to rest, they are called conditioned formations.

These seeds are the cause of the view of a self in the body. The essence of these seeds is itself also the view of a self in the body, for this dharma discriminates among categories. The statement that these afflictions are at the lowest level explains the meaning of “subtle.” Because they are at the lowest level and cannot defile the bodhisattva’s mind, they are called subtle.

The statement that they arise following thought explains the meaning of “co-arising.” This means that although they cannot defile the bodhisattva’s mind, they arise following right thought and correspond with right thought; therefore, they cannot be said not to exist, for they can obstruct a bodhisattva’s knowledge of all things. The statement that one has already become far removed from them, though they conform to what was formerly done, explains the meaning of being separated yet still accompanied by them.

Formerly, while at the stage of an ordinary being and at the stages preceding the bhumis, one conformed to everything done under the influence of the afflictions. Now, through cultivation on the fourth bhumi, one has abandoned them and become far removed from them. Because one does not understand the emptiness of dharmas and their lack of self, it is called ignorance.

If this ignorance is not severed, one cannot enter the fourth bhumi. Therefore, this ignorance is called the obstruction of the fourth bhumi.

Ignorance concerning the nirvana of the Lesser Vehicle is the obstruction of the fifth bhumi. If a person relies upon contemplation of the Four Noble Truths to cultivate the fifth bhumi, that person sees samsara as afflicted by immeasurable faults, like a blazing fire, and sees the virtues of nirvana as perfect, exceedingly cool, peaceful, and still. Not wishing to abandon samsara is a difficult deed, and not wishing to grasp nirvana is also a difficult deed. If one cultivating the fifth bhumi has a mind that predominantly seeks parinirvana, this is called ignorance. If this ignorance is not severed, one cannot enter the fifth bhumi. Therefore, this ignorance is called the obstruction of the fifth bhumi.

Ignorance regarding the coarse characteristics of conditioned formations is the obstruction of the sixth bhumi. If one cultivates the sixth bhumi, one has realized, both in accordance with their extent and in accordance with principle, that all conditioned formations arise in an uninterrupted succession. Yet one’s mind predominantly abides in aversion toward the evils of conditioned formations and, for the greater part, has not yet come to abide in the signless mind. This is called ignorance. If this ignorance is not severed, one cannot enter the sixth bhumi. Therefore, this ignorance is called the obstruction of the sixth bhumi.

Ignorance regarding the subtle characteristics of conditioned formations is the obstruction of the seventh bhumi. If one cultivates the seventh bhumi, because throughout hundreds of thousands of great kalpas one’s mind has not yet been able to relinquish the uninterrupted succession of the characteristics of conditioned formations—arising and cessation—one cannot fully penetrate the characteristic of the dharmadhatu as neither defiled nor pure.

As a sutra states: “Dragon King! The twelve links of dependent origination either arise or do not arise. What does it mean that they arise?

It is according to conventional truth. What does it mean that they do not arise? It is according to ultimate truth.” If, with respect to the twelve links of dependent origination, one cannot yet relinquish the characteristic of arising and abide in the characteristic of non-arising, one cannot enter the seventh bhumi.

Therefore, this ignorance is the obstruction of the seventh bhumi.

The ignorance of activating a mind of exertion within the signless is the obstruction of the eighth bhumi. If one cultivates the eighth bhumi, the arising of a mind that exerts effort is ignorance. Although one has eliminated the subtle characteristics of conditioned formations and abides in the signless mind, one is not yet able naturally and continuously to abide forever in the signless mind. Therefore, this is called ignorance. If this ignorance is not severed, one cannot enter the eighth bhumi. Therefore, this ignorance is the obstruction of the eighth bhumi.

The ignorance of not acting effortlessly for the benefit of sentient beings is the obstruction of the ninth bhumi. If one cultivates the ninth bhumi, one’s mind naturally and continuously abides forever in the signless. Yet, among the four kinds of mastery relating to the benefit of sentient beings, one is not yet able naturally and continuously to perform deeds benefiting sentient beings. Therefore, this is called ignorance. If this ignorance is not severed, one cannot enter the ninth bhumi. Therefore, this ignorance is the obstruction of the ninth bhumi.

The ignorance of not attaining mastery over all dharmas is the obstruction of the tenth bhumi. If one cultivates the tenth bhumi, one has not yet attained mastery over accomplishing the activities of the three bodies or over the subtle and secret Dharma gates of dharani and samadhi. Therefore, this is called ignorance. If this ignorance is not severed, one cannot enter the tenth bhumi. Therefore, this ignorance is the obstruction of the tenth bhumi.

The Treatise states:

What is capable of revealing the ten characteristics of the dharmadhatu?

Explanation: This question is intended to make clear that suchness possesses ten characteristics of virtue. These ten virtues can give rise to ten right practices and ten distinctive results. To reveal the essence of the dharmadhatu, the ten virtues are presented as revealing the source of the dharmadhatu; therefore, the ten characteristics of virtue are asked about first.

The Treatise states: On the first bhumi, the dharmadhatu is known through the meaning that it universally pervades everything.

Explanation: The dharmadhatu of suchness universally pervades all dharmas, without omitting a single one. Why is this? Among all dharmas, there is not a single dharma in which it is absent. The discriminations arising from the two attachments to a personal self and a self in dharmas obscure the meaning that the dharmadhatu universally pervades everything. Because of this obstruction, a person at the stage of aspiration and practice cannot enter the first bhumi. If this obstruction is removed, one sees the meaning that suchness universally pervades everything, and the two attachments to a personal self and a self in dharmas are purified forever. By contemplating this meaning, one enters the first bhumi.

The Treatise says: On the second bhumi, through the meaning of supreme excellence.

Explanation: The twofold emptiness of person and phenomena encompasses all dharmas and is universally pervasive in meaning. Among all dharmas, this meaning is supremely pure and surpasses all others. Through contemplating this meaning, one enters the second bhumi.

The Treatise says: On the third bhumi, through the meaning of the supreme outflow.

Explanation: Among all dharmas, suchness is supreme. By taking suchness as its object, non-conceptual wisdom arises. Non-conceptual wisdom flows forth from suchness.

This wisdom is supreme among all forms of wisdom. From this wisdom flows forth the subsequent wisdom attained after non-conceptual wisdom, giving rise to great compassion. This great compassion is supreme among all meditative concentrations.

Because of this great compassion, the Tathagata, wishing to establish the true Dharma and deliver sentient beings, taught the twelve divisions of the Mahayana scriptures. This Dharma flows forth from great compassion. It is supreme among all the Dharmas taught by the Buddha.

To attain this Dharma, a bodhisattva can do all that is difficult to do and endure all that is difficult to endure. Through contemplating this Dharma, one enters the third bhumi.

The Treatise says: On the fourth bhumi, through the meaning of non-appropriation.

Explanation: Within supreme suchness and the Dharma flowing forth from suchness, the bodhisattva perceives the meaning of non-appropriation. That is, this Dharma is neither appropriated by oneself nor appropriated by others. Why is this? Because the three notions of self, other, and dharmas cannot be established. It is like the people of Northern Uttarakuru, who do not conceive of external objects as belonging either to themselves or to others. The bodhisattva relates to the dharmadhatu in the same way and therefore does not give rise to attachment to the Dharma. Through contemplating this meaning, one enters the fourth bhumi.

The Treatise says: On the fifth bhumi, through the meaning of continuity without difference.

Explanation: Although this Dharma is not appropriated, within it the Buddhas of the three times continue in succession without difference. This is unlike the faculties such as the eye, the objects such as forms, and sentient beings continuing in succession throughout the six realms, in which differences exist. Why is this? Because those dharmas are produced by conceptual discrimination, their continuities differ. Since the Buddhas of the three times are revealed through suchness, their continuity is without difference. By contemplating this meaning, one enters the fifth bhumi.

The Treatise says: On the sixth bhumi, through the meaning of neither defilement nor purity.

Explanation: Although the Buddhas of the three times continue in succession without difference within this Dharma, this Dharma is not defiled with respect to future Buddhas because its intrinsic nature is pure, and it is not purified with respect to past and present Buddhas because its intrinsic nature is undefiled. Through contemplating this meaning, one enters the sixth bhumi.

The Treatise says: On the seventh bhumi, through the meaning that all dharmas are without differentiation.

Explanation: The Dharma gates revealed in the twelve divisions of the scriptures differ because they establish many meanings; yet because they have a single flavor in cultivation, a single flavor in realization, and a single flavor in the attainment of realization, no difference is perceived among them. Through contemplating this meaning, one enters the seventh bhumi.

The Treatise says: On the eighth bhumi, through the meaning of neither increase nor decrease.

Explanation: The bodhisattva sees that all dharmas do not increase when the path is realized, nor do they decrease when they cease. This wisdom rests upon mastery over appearances and mastery over realms. Mastery over appearances means that whatever appearance one wishes to obtain, one can freely cause it to manifest immediately.

Mastery over realms means that if a bodhisattva gives rise to the discriminative vow that this realm be entirely transformed into crystal and so forth, then, through mastery, that vow is immediately fulfilled. The first mastery serves to bring the Buddha-Dharma to maturity; the latter mastery serves to bring sentient beings to maturity. These two masteries are accomplished through the wisdom of neither increase nor decrease; that is, they take this wisdom as their basis.

Through contemplating this meaning, one enters the eighth bhumi.

The Treatise says: On the ninth bhumi, through the meaning of the basis for mastery over meditative concentration, the basis for mastery over realms, and the basis for mastery over wisdom.

Explanation: The meanings of the first two bases have been explained above. Mastery over wisdom is called wisdom because it is revealed through the four unobstructed understandings. The essence of this wisdom is the subsequent wisdom attained after non-conceptual wisdom.

Why is this? Because it is free from error throughout all Dharma gates. Through this wisdom, one becomes a great Dharma teacher capable of leading sentient beings throughout a great trichiliocosm into the most profound meaning.

The ability to attain whatever one wishes is called mastery. This mastery takes non-conceptual wisdom as its basis. By attaining this mastery, one enters the ninth bhumi.

Another explanation is that realization of the dharmadhatu serves as the basis for mastery over wisdom, through which the four unobstructed understandings are attained. Through contemplating this meaning, one enters the ninth bhumi.

The Treatise says: On the tenth bhumi, through the meaning of the basis for mastery over karma and through the basis for mastery over the dharani gates and samadhi gates, one should know the dharmadhatu.

Explanation: One realizes the dharmadhatu in order to benefit sentient beings. If one attains the three karmas of the Buddhas and attains the Dharma gates of dharani and samadhi, one can realize all the secret Dharma treasuries of the Tathagata and enter the tenth bhumi. Another explanation is that realization of the dharmadhatu is the basis for mastery over karma.

Realization of the dharmadhatu is also the basis for mastery over the dharani gates and samadhi gates. Because this realization enables one to transform and deliver sentient beings throughout the ten directions and attain the three karmas and three bodies, it is called mastery over karma. Because, by attaining the dharani gates and samadhi gates, one can freely realize all the secret Dharma treasuries of the Tathagata as one wishes, it is called mastery.

These three masteries all take suchness as their basis. Through contemplating this meaning, one enters the tenth bhumi.

If one realizes the ten kinds of merit of the dharmadhatu of suchness, what fruits does one attain?

If one realizes the all-pervasive merit of the dharmadhatu, one realizes the meaning that all obstructions are empty and attains the fruit of the complete cessation of all obstructions. If one realizes the supremely excellent merit of the dharmadhatu, one attains the fruit of supreme and peerless bodhi among all sentient beings. If one realizes the merit of the supreme outflow of the words and phrases of the dharmadhatu, one attains the fruit of boundless Dharma sounds and can satisfy the aspirations of all sentient beings.

Why is this? Because these Dharma sounds are boundless and free from error. If one realizes the merit of non-appropriation of the dharmadhatu, one attains the fruit of performing beneficial deeds appropriate to all sentient beings.

If one realizes the merit of the uninterrupted and unchanging continuity of the dharmadhatu, one attains the fruit of a Dharma body without difference from those of the Buddhas of the three times. If one realizes the merit of the suchness of the twelve links of dependent arising as neither defiled nor pure, one attains the fruit of purifying one’s own continuity and becomes able to purify the defilements of all sentient beings.

If one realizes the merit of the non-differentiation of all dharmas, one attains the fruit of the cessation of all characteristics and eternally abides in signlessness. If one realizes the merit of neither increase nor decrease, one attains the fruit of majesty, wisdom, and activity equal to those of the Buddhas. If one realizes the merit of the four kinds of bases for mastery, one attains the fruit of the three bodies.

If one realizes the basis of non-conceptual wisdom, one attains the fruit of the Dharma body. If one realizes the bases for mastery over realms and wisdom, one attains the fruit of the enjoyment body. Through this enjoyment body, one attains the fruit of sharing the bliss of the Dharma with sentient beings in great Dharma assemblies.

If one realizes the basis of karma, one attains the fruit of the transformation body. By means of this transformation body, one can bring boundless benefit to immeasurable sentient beings.

The Treatise says: Here there are verses as follows:

The meanings of all-pervasiveness and supreme excellence,

The supreme outflow and non-appropriation,

No difference and neither defilement nor purity,

All dharmas without differentiation,

Neither increase nor decrease, and the four kinds

Of meanings serving as bases for mastery,

The basis for mastery over karma,

Dharani and samadhi.

One should know that these are two verses from the Madhyantavibhaga Treatise. Furthermore, one should know that this ignorance is not defiling for practitioners of the Two Vehicles, but it is defiling for bodhisattvas.

Explanation: The practitioners of the Two Vehicles do not practice in order to enter the ten bhumis. This ignorance does not obstruct the Two Vehicles and is not a dharma that the paths of the Two Vehicles must eliminate; therefore, it does not defile the Two Vehicles. Bodhisattvas practice in pursuit of entry into the ten bhumis. This ignorance obstructs the bodhisattvas’ ten bhumis and is a dharma that the bodhisattva path must eliminate; therefore, it defiles bodhisattvas.

If a bodhisattva on the first bhumi can completely comprehend all the bhumis, why are distinctions among the various bhumis still established?

Because different practices are cultivated in these abiding stages, the distinctions among the ten bhumis are established.

Chapter 2: Establishing the Names

The Treatise says: Why is the first bhumi called Joyous? Because, upon first attaining it, one acquires the capacity to benefit oneself and others.

Explanation: When a bodhisattva first ascends to this bhumi, the bodhisattva immediately possesses the complete capacity to benefit both self and others. What had never previously been attained is now attained for the first time; therefore, there is joy. When a sravaka first realizes suchness, the sravaka acquires only the capacity for self-benefit, not the capacity to benefit others.

Although joy also applies to the sravaka, it does not equal that of the bodhisattva. Therefore, only the bodhisattva’s first bhumi is given the name Joyous; this name is not established for the sravaka’s first fruition. Furthermore, what had never before been realized—the supramundane Dharma—is now realized for the first time through immeasurable causes and conditions, and great rejoicing continually arises.

Therefore, it is called Joyous.

The Treatise says: Why is the second bhumi called Stainless? Because on this bhumi one has completely transcended every defiling transgression of the bodhisattva precepts.

Explanation: On this bhumi, a bodhisattva possesses precepts that are pure by nature, unlike on the first bhumi, where they are attained through preparatory provisions. Therefore, it is called Stainless. Furthermore, on this bhumi one has transcended the defiling faults of all subtle transgressions of the precepts, and precepts pure by nature continually manifest. Therefore, it is called Stainless.

The Treatise says: Why is the third bhumi called Luminous? Because samadhi is irreversible, and, relying upon samapatti, one relies upon the brilliant light of the Great Dharma.

Explanation: A bodhisattva on this bhumi never relinquishes samadhi or samapatti. Because these concentrations do not regress, the teachings of the Mahayana rely upon them. “Great Dharma” means the teachings of the Mahayana.

Nonconceptual wisdom and the subsequent wisdom of nonconceptual realization are called light. The bodhisattva also never parts from this wisdom. The dharani of retaining what is heard relies upon this wisdom.

Concentration is the luminosity, and wisdom is the flame; therefore, it is called Luminous. Another explanation is that concentration is the root of wisdom and is therefore called its basis, while wisdom is the root of concentration and is likewise called its basis. Furthermore, this bhumi is the basis of immeasurable light of wisdom and of immeasurable samadhis and dharanis that retain what is heard; therefore, it is called Luminous.

The Treatise says: Why is the fourth bhumi called Blazing? Because the factors conducive to bodhi are capable of burning away all obstructions.

Explanation: A bodhisattva on this bhumi constantly abides in the factors conducive to the path and is therefore called blazing. By abiding in these dharmas, the bodhisattva can burn away and consume both major and minor delusions; hence it is called burning. For this reason, it is named Blazing. Furthermore, the fire of the path burns fiercely and can consume the delusions as fire consumes firewood; therefore, it is named Blazing.

The Treatise says: Why is the fifth bhumi called Difficult to Conquer? Because it brings into correspondence the two wisdoms of ultimate and conventional truth, which are ordinarily opposed and difficult to unite.

Explanation: Ultimate wisdom is nonconceptual. Conventional wisdom clearly discerns the various crafts and skills and is conceptual. Conceptualization and nonconceptualization oppose each other, and bringing them together into correspondence is difficult. A bodhisattva on this bhumi can bring them into correspondence; therefore, it is called Difficult to Conquer.

The Treatise says: Why is the sixth bhumi called Manifest? Because, relying upon wisdom concerning the twelve links of dependent arising, it is able to make the prajnaparamita manifest directly before one.

Explanation: A bodhisattva on this bhumi abides in contemplation of the twelve links of dependent arising. Through the power of wisdom concerning the twelve links of dependent arising, the bodhisattva attains nonconceptual abiding. Nonconceptual abiding is precisely the prajnaparamita. Because this prajnaparamita constantly abides in lucid manifestation, it is called Manifest.

The Treatise says: Why is the seventh bhumi called Far-Reaching? Because at this stage the bodhisattva has reached the ultimate limit of practice involving effort.

Explanation: Through effortful cultivation on this bhumi, the bodhisattva reaches the consummation of contemplation, in which all characteristics have been definitively resolved. This contemplation is accomplished through the power of effort. Because the mind’s effortful preparatory practice reaches its ultimate limit, it is called Far-Reaching. Furthermore, by continuously and without interruption contemplating the characteristics of all dharmas and cultivating them within the mind for a long time, one draws near to and approaches the bhumi of purity; therefore, it is called Far-Reaching.

The Treatise says: Why is the eighth bhumi called Immovable? Because the activity of all characteristics and acts of attention cannot cause it to move.

Explanation: Amid signlessness and all characteristics, neither mental activity nor delusion can cause movement. Thus, a bodhisattva on this bhumi has two objects: the first is the ultimate object, and the second is the conventional object. The ultimate object is signlessness. When the bodhisattva abides in this object, no characteristic or activity can cause movement. Furthermore, no characteristic, dharma, or activity can move the bodhisattva’s nonconceptual mind. Why is this? Because this nonconceptual mind proceeds naturally and continuously. Therefore, it is called Immovable.

The Treatise says: Why is the ninth bhumi called Excellent Wisdom? Because it relies upon supreme wisdom and unobstructed eloquence.

Explanation: On this bhumi, a bodhisattva attains four kinds of eloquence, which are called wisdom. Because this wisdom is complete, does not regress or become lost, and is undefiled, it is called excellent. Therefore, it is called Excellent Wisdom. Furthermore, on this bhumi the bodhisattva can expound all dharmas completely because vast wisdom is never lost. Because the bodhisattva possesses this capacity, it is called Excellent Wisdom.

The Treatise says: Why is the tenth bhumi called Dharma Cloud? Because, taking the universal object as its object, the knowledge of all dharmas and all gateways of dharani and samadhi pervades everything like clouds filling the sky, covers all obstructions, and can perfect the Dharma body.

Explanation: On this bhumi, a bodhisattva attains wisdom that can take all dharmas universally as a single object. This wisdom possesses supreme capacities. A cloud, by analogy, has three meanings: it can contain, it can cover, and it can benefit.

Just as pure water within a cloud is contained by the cloud, which is the meaning of containing, so too is this wisdom. The gateways of dharani and samadhi are like pure water within wisdom; because they are contained by wisdom, wisdom has the meaning of being able to contain. A cloud can also cover part of the sky.

This wisdom is likewise able to cover all coarse and great afflictive obstructions. Because it can counteract them, it causes them to cease on its own bhumi and prevents them from arising on the other bhumis. Furthermore, just as clouds can cover the entire sky, this wisdom can likewise transform the basis and perfect the bodhisattva’s Dharma body.

For these two reasons, it is said to be able to cover. Through possessing this wisdom, a bodhisattva is like a great cloud that, for all sentient beings and in accordance with their faculties and dispositions, constantly rains down showers of Dharma capable of dispelling the scorching heat of their afflictions, enabling them to escape the dust and defilement of the three obstructions, and causing the wholesome seeds of the Three Vehicles to grow within them.

Thus, it has the meaning of being able to benefit. “Dharma” refers to this wisdom, and “cloud” is used as an analogy; therefore, it is called Dharma Cloud. The word “bhumi” is a general designation and has four meanings: first, abiding; second, place; third, encompassing; and fourth, counteraction.

Because it is the abiding stage of the eleven uncontaminated supreme wisdoms, it bears the meaning of abiding. Because it is the place where one experiences the blissful abiding of the present life, matures the Buddha-Dharma, and brings sentient beings to maturity, it bears the meaning of place. Because it encompasses all merit and wisdom, it bears the meaning of encompassing.

Because it can counteract the afflictions, it bears the meaning of counteraction.

Chapter 3: The Characteristics of Attainment

The Treatise says: How are the characteristics of the grounds to be known?

Explanation: If a bodhisattva has attained the Ground of Joy, then the bodhisattva has attained the true characteristic. This characteristic can arouse the bodhisattva’s own mind of diligence, engender faith and joyful aspiration in sentient beings, and enable the bodhisattva to abandon the mind of overweening pride. Therefore, the characteristic attained on a ground is explained. Hence the question, “How is it to be known?”

The Treatise says: It is known by four kinds of characteristics:

Explanation: If any one of these four characteristics becomes manifest, it may thereby be ascertained that this person has entered a bodhisattva ground. Why is this? Apart from one who has ascended the grounds, these four characteristics are found nowhere else.

The Treatise says: First, by the characteristic of having attained faith and joyful aspiration. That is, with regard to each and every ground, one decidedly engenders faith and delight.

Explanation: Five kinds of faith and joyful aspiration are taught in the Treatise on the Bodhisattva Grounds: 1. not being heedless; 2. becoming a refuge and support for sentient beings who encounter suffering and adversity and have no one to rescue them and nowhere to rely upon; 3. arousing the utmost reverence and respect toward the Three Jewels and making every kind of offering to them; 4. knowing one’s faults, not concealing them, but disclosing and repenting of them; and 5. in all undertakings and in contemplative cultivation, first arousing the mind of bodhi.

If any one of these five becomes manifest, it may thereby be ascertained that one has entered a bodhisattva ground. It is like a stream-enterer who has attained the four kinds of unshakable faith. Why is this?

These five are practices constantly observed by bodhisattvas, and therefore they can reveal the characteristic of a bodhisattva who has entered a ground.

The Treatise says: Second, by the characteristic of having attained right practice. That is, one attains the ten practices of right conduct corresponding to the grounds.

Explanation: A bodhisattva’s cultivation of the ten grounds does not go beyond the ten kinds of right conduct. These ten constitute the basis of the ten grounds. As the Treatise on the Seventeen Grounds says concerning the ten kinds of right conduct: Within the Great Vehicle, bodhisattvas possess ten kinds of wholesome practices of right conduct for maturing sentient beings.

They correspond to the Great Vehicle and are contained in the Bodhisattva Piṭaka among the twelve divisions of the Vaipulya scriptures. What are the ten? 1. copying and preserving them in writing; 2. making offerings to them; 3. giving them to others; 4. when others expound the true Dharma, respectfully listening to and receiving it; 5. personally reading it; 6. teaching it to others; 7. single-mindedly learning and reciting what one has heard; 8. explaining it extensively to others in accordance with principle; 9. dwelling alone in a quiet place, contemplating and discerning it; and 10. through cultivation of its characteristics, realizing its meaning.

Of these ten practices of right conduct, how many belong to the path of great merit, how many to the path of preparatory practice, and how many to the path of purifying obstructions? All belong to the path of great merit; nine belong to the path of preparatory practice; and the tenth belongs to the path of purifying obstructions.

The Treatise says: Third, by the characteristic of having attained thorough comprehension. That is, when one first penetrates the true suchness of the Dharma realm on the first ground, one is thereby able to penetrate all the grounds.

Explanation: Through the four investigative contemplations and the four knowledges in accordance with reality, one understands that true suchness does not differ from one ground to another.

The Treatise says: Fourth, by the characteristic of having attained accomplishment. That is, one’s cultivation has reached the ultimate culmination of these ten grounds.

Explanation: There are four kinds of accomplished minds. The objects of cognition are likewise of four kinds. On the Ground of Aspiration and Joy, a bodhisattva skillfully nurtures wholesome roots and, relying upon the path to bodhi, becomes free from the two attachments.

The bodhisattva’s mind arises in relation to four kinds of objects. What are the four? First, it takes as its object the swift fulfillment in the future of the provisions for bodhi.

Second, it takes as its object the fulfillment of work benefiting sentient beings. Third, it takes as its object the fruit of unsurpassed bodhi. Fourth, it takes as its object the complete characteristics of the Tathagatas and the fulfillment of the works of a Buddha.

In relation to these four objects, four minds arise: first, the mind of diligence; second, the mind of great compassion; third, the mind of wholesome vows; and fourth, the mind of wholesome conduct.

Chapter 4: The Characteristics of Cultivation

The Treatise says: How should the characteristics of cultivating the grounds be understood?

Explanation: The attainment of the characteristics of the grounds has already been explained. It must now further be explained by what skillful means one cultivates so as to attain the grounds. Therefore the question is asked, “How should they be understood?”

The Treatise says: First, on each and every ground, the bodhisattvas cultivate shamatha and vipashyana. Each is successfully cultivated through five characteristics.

Explanation: The cultivation practiced by bodhisattvas of the three times is alike: first they attain what they have never attained before. This indicates that, at the time of cultivation, they abide in the stage of purified intention. Therefore, it is said that the ten paramitas cultivated on each ground each have two essences: first, non-distraction as their essence; and second, non-delusion as their essence. Non-distraction belongs to shamatha, while non-delusion belongs to vipashyana. On each of the grounds, the bodhisattva ground is accomplished through cultivation endowed with five characteristics. Without cultivating these five characteristics, one cannot enter a bodhisattva ground.

The Treatise says: What are the five? First, the comprehensive cultivation of all teachings.

Explanation: Relying upon the Buddha’s authentic teachings of the Great Vehicle—its various phrases, meanings, principles, and Dharma gateways—one examines the names and meanings of the Dharma gateways through the four investigative contemplations and the four knowledges in accordance with reality. Neither their intrinsic nature nor their distinctions can be apprehended. This non-apprehensibility cannot be expressed. Because it is free from the three natures, it cannot be said to be nonexistent. Because it is the purified fruit of the holy life, everything taught by the Tathagata has but a single flavor. Therefore it is called the comprehensive cultivation of all teachings. This cultivation relies upon wisdom.

The Treatise says: Second, the cultivation of signlessness.

Explanation: As previously explained, there are five kinds of purity, such as non-attachment; therefore it is called signlessness. Furthermore, because one is not attached to personal reward or requital of kindness, it is called signlessness. This cultivation relies upon the practice of great compassion.

The Treatise says: Third, effortless cultivation.

Explanation: A bodhisattva does not need to exert deliberate effort, but naturally abides in the practices leading to bodhi. Other activities, however, require deliberate effort. This cultivation relies upon mastery and right view.

The Treatise says: Fourth, cultivation with complete intensity.

Explanation: A bodhisattva does not cultivate with a lax or negligent mind. Abandoning inferior and middling states of mind, the bodhisattva applies the highest state of mind. Because, in the course of cultivation, the bodhisattva does not begrudge body, life, or possessions, this is called intensity. This cultivation relies upon the practice of diligence.

The Treatise says: Fifth, cultivation without feeling satisfied.

Explanation: As previously explained, throughout the long period of cultivating the practice of generosity, one does not become weary; therefore it is said that one does not feel that what has been done is sufficient. This cultivation relies upon the practice of faith. As a scripture says: If a person possesses faith, that person never grows weary of wholesome deeds.

The Treatise says: It should be understood that all the grounds possess these five methods of cultivation.

Explanation: The statement that these five methods of cultivation must be practiced on all the grounds has two meanings: first, they enable one to attain what has not yet been attained; and second, they prevent what has already been attained from being lost through regression.

The Treatise says: These five methods of cultivation produce five fruits.

Explanation: The five cultivated practices are the causes, and the five dharmas are the fruits. There are two kinds of fruit: first, the true fruit; and second, the nominal fruit. The five dharmas are the true fruit, while the ground is the nominal fruit. Because a ground is accomplished through the five dharmas, the ground is the nominal fruit.

The Treatise says: What are the five? First, in every instant, they can destroy all the bases of the dharmas of coarseness and heaviness.

Explanation: The afflictive obstructions are coarse, while the cognitive obstructions are heavy. All the seeds perfumed by impure factors within the fundamental consciousness are the bases of these two obstructions. The first instant is the uninterrupted path, and the second instant is the path of liberation.

The first instant destroys the presently active afflictions and causes them to cease. The second instant prevents future afflictions from arising. Furthermore, through the wisdom of shamatha and vipashyana, one takes all dharmas comprehensively as the object.

In every instant, this wisdom can destroy the aggregates of afflictions. It causes that which is to be counteracted to cease and that which is not to be counteracted to increase. These afflictions cease and do not produce their fruits; this is attained through the comprehensive cultivation of all teachings.

The Treatise says: Second, one attains the bliss of Dharma and is able to escape from the various kinds of discursive thought.

Explanation: One is able to escape from conceptions that posit characteristics and presently experience the bliss of the Dharma. Why is this? The Tathagata, in accordance with the faculties, dispositions, practices, and afflictions of sentient beings, established many kinds of Dharma characteristics.

If one clings to the words when examining their meaning, these teachings will appear contradictory from beginning to end. If one clings to these characteristics, one cannot escape doubt and confusion, and in the true Dharma in the present life one does not abide in the meaning of peace and bliss. If one relies on the cultivation of non-characteristics, then within the true Dharma one escapes conceptions of all characteristics and observes that these true teachings are of the single taste of suchness.

The mind is free from doubt, weariness, and discouragement, and one is freely at ease and fulfilled as one wishes within the true Dharma; therefore, in the present life one comes to abide in peace and bliss. This fruit of maturation into Buddhahood is attained through cultivating non-characteristics.

The Treatise says: Third, one is able to see everywhere the immeasurable, non-discriminating characteristics of wholesome dharmas with clarity.

Explanation: From the standpoint of the Dharma of the Three Vehicles, “everywhere” is spoken of; again, from the standpoint of internal and external dharmas, “everywhere” is spoken of; and again, from the standpoint of ultimate and conventional truth, “everywhere” is spoken of. Thus, everywhere the bodhisattva is able to see immeasurable characteristics. The bodhisattva can clearly understand both the characteristics of dharmas taught by the Buddha and the characteristics of worldly dharmas conventionally established; this is wisdom that knows things in their full extent.

Through wisdom that knows reality as it is, the bodhisattva correctly understands, in accordance with their full extent, the characteristics of non-discrimination. Because these two wisdoms can clearly illuminate the two objects of ultimate and conventional truth, this is called clarity concerning wholesome dharmas. The fruit of these two wisdoms is attained through effortless cultivation.

The Treatise says: Fourth, if the discriminated characteristics of dharmas are transformed into the purified aspect and arise constantly and continuously, then the perfect Dharma-body is accomplished.

Explanation: With regard to what was formerly heard, when reflection, investigation, shamatha, and vipashyana are not yet complete, have not yet become great, have not yet been cultivated in accordance with conditions, and the cultivation is not yet vigorous: if this cultivation is completed and the various obstructions are abandoned, it can be transformed into the purified aspect. Through arising continuously, it becomes complete; through completeness, one reaches the Dharma-body and, upon arriving at the ultimate stage, accomplishes it. These are the time of arising, the time of completion, and the time of accomplishment. This fruit of emancipation is attained through vigorous cultivation.

The Treatise says: Fifth, within the superior grade, its progressive increase serves as the cause and condition for gathering the supremely superior grade.

Explanation: The bodhisattva who has entered the grounds has attained the highest grade. Because he never feels satisfied with wholesome dharmas, he cultivates and advances, progressing from the first ground to the second ground, and so forth, from the tenth ground to the fruit of Buddhahood, thereby attaining the supreme grade beyond the highest. Previously cultivated merit and wisdom serve as provisions; nonconceptual wisdom serves as the cause; and the dharmas conducive to awakening serve as conditions.

When all are fulfilled at one time, this is called the convergence of causes and conditions. This consummate fruit is attained through cultivation that never feels satisfied. As for the other meanings of the grounds, they should be understood as explained in the Treatise on the Seventeen Grounds.

That is, such matters as capability and incapability, and how many dharmas there are within the ten grounds. Because what has not been extinguished is to be extinguished, and what has not been attained is to be attained, the bodhisattva cultivates the ten grounds.

Previously, while on the ground of aspirational practice, the bodhisattva cultivates aspirational acceptance among the ten dharmas until it is accomplished. Through accomplishing aspirational acceptance, he passes beyond the ground of aspirational practice and enters the bodhisattva’s rightly determined state. There are ten great aspirations:

1. The aspiration to make offerings: aspiring to make offerings to supreme conditions, fields of merit, teachers, and masters of the Dharma.
2. The aspiration to receive and uphold: aspiring to receive and uphold the supreme and wondrous true Dharma.
3. The aspiration to turn the Dharma wheel: aspiring to turn the unprecedented Dharma wheel in great Dharma assemblies.
4. The aspiration to cultivate: aspiring to cultivate all the bodhisattva’s right practices as taught by the Buddha.
5. The aspiration to mature beings: aspiring to mature sentient beings within the receptacle-world so that they attain the wholesome roots of the Three Vehicles.
6. The aspiration to attend upon: aspiring to be reborn in the various Buddha-realms, always behold the Buddhas, constantly honor and serve them, and hear and receive the true Dharma.
7. The aspiration for a pure land: aspiring to purify this realm and establish the true Dharma and sentient beings capable of practicing it.
8. The aspiration never to be separated: aspiring, wherever one is born, never to be separated from the Buddhas and bodhisattvas and to attain harmonious practice with them.
9. The aspiration to benefit: aspiring at all times constantly to perform deeds that benefit sentient beings, never allowing any opportunity to pass by.
10. The aspiration for perfect awakening: aspiring, together with all sentient beings, to attain unsurpassed bodhi and constantly perform the deeds of a Buddha.

These ten aspirations are not established until one ascends to the first ground. Why is this? These aspirations take suchness as their essence, because on the first ground one is able to see suchness. Acceptance is nonconceptual wisdom. Because aspirational acceptance has been accomplished, there are two kinds of supreme capacity: the capacity to extinguish and the capacity to attain.

What are they? There are twenty-two kinds of ignorance, eleven coarse and heavy karmic-retribution obstructions, and eleven grounds. Each ground is able to extinguish three obstructions and attain excellent qualities.

On the first ground, the three obstructions that can be extinguished are: first, the ignorance that discriminates a self in dharmas; and second, ignorance concerning unwholesome courses of karma. These two kinds of ignorance bring about expedient samsaric existence and are therefore called coarse and heavy karmic retribution. To extinguish these three obstructions, one must cultivate right effort. Through cultivating right effort and extinguishing the three obstructions, one enters the first ground and attains tenfold perfection:

1. Entering the bodhisattva’s rightly determined state, thereby entering the bodhisattva’s first uncontaminated ground.
2. Being born into the Buddha’s family, just as bodhisattvas are born into the family of the Dharma King, fully endowed with nobility and excellence.
3. Possessing a lineage that cannot be disparaged, because it far surpasses the lineages of the Two Vehicles and the worldly.
4. Having transformed all worldly conduct and certainly never engaging in wrong practices such as killing.
5. Having reached supramundane practice, because all attained grounds are uncontaminated.
6. Having attained the bodhisattva’s Dharma-suchness through realizing the equality of self and others.
7. Having become well established in the bodhisattva’s state through realizing the bodhisattva’s true Dharma.
8. Having attained equality throughout the three times through awakening to the suchness of the selflessness of all dharmas.
9. Having become definitively established in the Tathagata nature and being destined to attain Buddhahood in a future life.
10. Having abandoned the task of breaking through the enclosing shell, because the Buddha-path shatters ignorance and reveals nirvana.

On the first ground, through seeing the meaning of the Dharma-realm as universally pervasive, the bodhisattva attains these ten aspects. Just as a sravaka at the first fruit possesses ten aspects of merit, through these aspects the first ground is perfected.

The bodhisattva on the first ground does not yet possess the supreme capacity to understand clearly the subtle transgressions of the bodhisattva precepts. He has not yet attained this because of three obstructions: first, ignorance concerning subtle transgressions; and second, ignorance concerning the various characteristics of karma. These two kinds of ignorance bring about expedient samsaric existence and are therefore called coarse and heavy karmic retribution. To extinguish these three obstructions, one must cultivate right effort. Through cultivating right effort and extinguishing the three obstructions, one enters the second ground and attains eight kinds of purity:

On each successively higher ground, apart from the Tathagata ground, these eight qualities become increasingly elevated and excellent. Through these aspects, the second ground is perfected.

The bodhisattva on the second ground does not yet possess the supreme capacity to attain the four worldly dhyanas, the four formless attainments, samapattis, and the Dharani of Retentive Hearing, nor has he fully attained the power of mindfulness. He has not yet attained them because of three obstructions: first, ignorance of sensual craving; and second, ignorance that obstructs complete attainment of the Dharani of Retentive Hearing.

These two kinds of ignorance bring about expedient samsaric existence and are therefore called coarse and heavy karmic retribution. To extinguish these three obstructions, one must cultivate right effort. Having cultivated right effort and extinguished the three obstructions, one enters the third ground, attains the eight increasingly excellent purities and the four dhyanas and so forth, and reaches the comprehension of the Dharma-realm as the supreme flow.

Through these aspects, the third ground is perfected.

The bodhisattva on the third ground does not yet possess the supreme capacity to abide at will for a long time in the already attained dharmas belonging to the factors conducive to awakening, nor can he abandon attachment to the Dharma of samapatti and abide in purity. He has not yet attained these because of three obstructions: first, ignorance consisting of attachment to samapatti; and second, ignorance consisting of attachment to the practiced Dharma.

These two kinds of ignorance bring about expedient samsaric existence and constitute coarse and heavy karmic retribution. To eliminate these three obstructions, one must cultivate right effort. Through cultivating right effort and extinguishing the three obstructions, one enters the fourth ground, attains the eight increasingly excellent purities, and acquires the ability to abide at will for a long time in the already attained dharmas belonging to the factors conducive to awakening, reaching the comprehension of the Dharma-realm as being beyond appropriation.

Through these aspects, the fourth ground is perfected.

The bodhisattva on the fourth ground does not yet possess the supreme capacity. While rightly cultivating contemplation of the Four Noble Truths, he is not yet able to abandon the mind that exclusively rejects samsara and grasps nirvana, nor has he attained the four kinds of skillful means that encompass the factors of the bodhisattva path. He has not yet attained these because of three obstructions: first, ignorance consisting of the thought that exclusively rejects samsara and grasps nirvana; and second, ignorance concerning cultivation of the path-factors encompassed by skillful means.

Because these two kinds of ignorance bring about the causes and conditions of samsaric existence, they are called coarse and heavy karmic retribution. To extinguish these three obstructions, one must cultivate right effort. Through cultivating right effort and extinguishing the three obstructions, one enters the fifth ground, attains the eight increasingly excellent purities, relinquishes the mind that rejects and grasps, and so forth, reaching the comprehension of the Dharma-realm as an uninterrupted continuum free from difference.

Through these aspects, the fifth ground is perfected.

The bodhisattva on the fifth ground does not yet possess the supreme capacity. Because he realizes in accordance with reality the continuous arising of conditioned dharmas, he frequently cultivates revulsion toward the characteristics of conditioned dharmas, yet he is not able to abide at will for a long time in the contemplation of signlessness. He has not yet attained this because of three obstructions: first, ignorance concerning the realization of the continuous arising of conditioned dharmas; and second, ignorance through which conceptions of characteristics repeatedly arise.

These two kinds of ignorance bring about the causes and conditions of samsaric existence and are called coarse and heavy karmic retribution. To extinguish these three obstructions, one must cultivate right effort. Through cultivating right effort and extinguishing the three obstructions, one enters the sixth ground, attains the eight increasingly excellent purities, no longer apprehends the continuous arising of conditioned activities, and so forth, reaching the comprehension of the Dharma-realm as being neither defiled nor purified.

Through these aspects, the sixth ground is perfected.

The bodhisattva on the sixth ground does not yet possess superior capability. He is not yet able to abandon the arising of the subtle characteristics of conditioned dharmas, nor is he able, at will, to abide for a long time in uninterrupted, outflow-free, signless contemplation. He has not yet attained this because of three obstacles: first, the ignorance that causes the subtle characteristics of activities to arise; second, the ignorance concerning the means of single-minded signless contemplation.

These two kinds of ignorance bring about the causes and conditions of samsara, called the heavy retributive burden. To eliminate these three characteristics, he should cultivate right effort. Through cultivating right effort, he eliminates the three obstacles and enters the seventh ground, attaining eight kinds of increasingly excellent purity.

He abandons the arising of the subtle characteristics of conditioned dharmas, and so forth, up to penetrating the meaning of the non-differentiation of all dharmas within the dharmadhatu. Through this aspect, the seventh ground is perfected. The bodhisattva on the seventh ground does not yet possess superior capability.

He is not yet able to abandon the mind of applied effort and abide in signless cultivation, nor has his mind attained mastery with regard to the characteristics of benefiting himself and benefiting others. He has not yet attained this because of three obstacles: first, the ignorance of exerting applied effort in signless contemplation; second, the ignorance regarding mastery over the characteristics of activities. These two kinds of ignorance bring about samsaric existence, called the heavy retributive burden.

To eliminate these three characteristics, he should cultivate right effort. Through cultivating right effort, he eliminates the three obstacles and enters the eighth ground, attaining eight kinds of increasingly excellent purity. He abandons the mind of applied effort and abides in signless cultivation, and so forth, up to penetrating the meaning of neither increase nor decrease in the dharmadhatu.

Through this aspect, the eighth ground is perfected. The bodhisattva on the eighth ground does not yet possess superior capability. He has not yet attained mastery over the various categories of names and expressions required for complete exposition in the true teaching, nor has he attained the eloquent skill of teaching dharanis.

He has not yet attained this because of three obstacles: first, with regard to immeasurable true teachings of the Dharma and immeasurable words and phrases, there remains the ignorance of being unable to answer difficult questions, and with regard to dharanis, there remains the ignorance of lacking skill and mastery; second, with regard to the four unobstructed understandings, there remains the ignorance of unresolved doubts.

These two kinds of ignorance bring about the samsara of successive existences, called the heavy retributive burden. To eliminate these three characteristics, he should cultivate right effort. Through cultivating right effort, he eliminates the three obstacles and enters the ninth ground, attaining eight kinds of increasingly excellent purity.

In the true teaching, he attains mastery over the characteristics in their completeness, and so forth, up to penetrating the meaning of the dharmadhatu as the basis of mastery in wisdom. Through this aspect, the ninth ground is perfected. The bodhisattva on the ninth ground does not yet possess superior capability.

He is not yet able to expound correctly and completely the Dharma-body, nor has he attained the perfect, unattached, unobstructed wisdom of the six superknowledges. He has not yet attained this because of three obstacles: first, ignorance concerning the wisdom of the six superknowledges; second, ignorance concerning entry into the subtle and secret Buddha-Dharma. These two kinds of ignorance bring about the samsara of successive existences, called the heavy retributive burden.

To eliminate these three characteristics, he should cultivate right effort. Through cultivating right effort, he eliminates the three obstacles and enters the tenth ground, attaining eight kinds of increasingly excellent purity. He attains the complete Dharma-body of correct exposition, and so forth, up to penetrating the meaning of the dharmadhatu as the basis of mastery over karma.

Through this aspect, the tenth ground is perfected. The bodhisattva on the tenth ground does not yet possess superior capability. He has not yet attained the perfectly pure Dharma-body, nor is he yet able to possess unattached and unobstructed wisdom and vision concerning all objects of knowledge.

He has not yet attained this because of three obstacles: first, subtle attachment born of ignorance concerning all objects of knowledge; second, subtle obstruction born of ignorance concerning all objects of knowledge. These two kinds of ignorance bring about samsara in which there is no further existence, called the heavy retributive burden. To eliminate these three characteristics, he should cultivate right effort.

Through cultivating right effort, he eliminates the three obstacles and enters the ground of the Tathagata, attaining seven kinds of supreme purity, purity free from birth, and the perfectly pure Dharma-body, together with unattached and unobstructed vision and wisdom, and so forth. Through this aspect, the ground of the Tathagata is perfected. The merits of the Ten Grounds all have something above them.

The merits of the ground of the Tathagata are unsurpassed. The paramitas are the bodhisattva’s fields of training. Why are they sometimes said to be six and sometimes said to be ten?

The teaching of six has two meanings: first, the first three provide worldly benefit to others; second, the last three counteract the afflictions of others. By practicing generosity, the bodhisattva provides the necessities of life for sentient beings, freeing them from the suffering of poverty and deprivation. By practicing morality, the bodhisattva refrains from oppressing, harming, and afflicting sentient beings, causing them to be free from fear.

By practicing patience, the bodhisattva does not retaliate against the evil done by sentient beings who oppress, harm, and afflict him, thereby enabling them to feel secure and free from apprehension. These three bring worldly benefit to others. Through the bodhisattva’s practice of diligence, those who have not yet subdued the afflictions or have not yet eliminated them can be established in wholesome qualities and the auxiliaries to wholesomeness.

Because of this diligence, the afflictions cannot cause them to retreat from wholesome qualities or the auxiliaries to wholesomeness. By practicing meditative concentration, the bodhisattva can subdue and extinguish the afflictions of others. By practicing prajna, the bodhisattva can eliminate the afflictions of others.

Therefore, the last three counteract the afflictions of others.

Alternatively, ten are taught. That is, four additional paramitas are established to assist in perfecting the preceding six. The latter four are established because the benefits of the first three paramitas are revealed through the Four Means of Embracing.

The Paramita of Skillful Means can establish others in wholesome states. Therefore, the Paramita of Skillful Means is the companion and aid of the first three paramitas. If, in the present life, a bodhisattva either has many afflictions, has vowed to be born in a lower realm, or possesses a mind whose strength is uneven, he lacks the capacity for constant cultivation and for inwardly abiding with the mind.

Although meditative concentration arises by taking the words and phrases of the Bodhisattva-pitaka as its object, it lacks the capacity to lead to supramundane prajna. The bodhisattva practices a small measure of merit and wholesome roots and vows that, in a future life, his afflictions will diminish. This is the power of the bodhisattva’s Paramita of Vows, which causes the afflictions to diminish and enables the Paramita of Diligence to arise.

He practices in this way himself and also causes others to practice in this way. Therefore, the Paramita of Vows is the companion and aid of the Paramita of Diligence. Having attained this diligence, the bodhisattva serves spiritual friends and hears the true Dharma.

By correctly contemplating what he has heard, he can overcome the uneven strength of his mind and attain a mind of surpassing strength with regard to sublime objects. This is the bodhisattva’s Paramita of Power. By cultivating this power, the bodhisattva can direct the mind and cause it to abide upon an inner object.

Therefore, the Paramita of Power is the companion and aid of the Paramita of Meditative Concentration. Having attained this power, the bodhisattva takes the contents of the words and phrases in the Bodhisattva-pitaka as objects, thereby giving rise to wisdom born of hearing, reflection, and cultivation, as well as knowledge that takes the five sciences as its object. This knowledge can discern ultimate and conventional objects in accordance with principle.

It may occur either before non-discriminating wisdom or after non-discriminating wisdom. This is the bodhisattva’s Paramita of Knowledge. Because this knowledge can give rise to meditative concentration and bring forth prajna, the Paramita of Knowledge is therefore the companion and aid of the Paramita of Prajna.

Furthermore, what is the sequence of the bodhisattva’s ten fields of training?

The preceding paramitas can be gathered into the subsequent paramitas and serve as their support. If a bodhisattva does not begrudge the six sense objects or personal pleasures, he can undertake the precepts. Because the bodhisattva guards the precepts, he patiently endures the insults and humiliations inflicted by others.

Because he is able to endure them, he advances diligently without indolence. Through this diligence, he puts an end to evil, gives rise to good, and attains samadhi. If concentration is accomplished, it can lead to supramundane prajna.

Because prajna dedicates the merit of the preceding Six Paramitas toward the attainment of great bodhi, giving and the others never come to an end. Prajna can lead to the cause of skillful means. These skillful means give rise to wholesome vows and can embrace and accord with every place of birth, so that in every place where one is born, one always encounters a Tathagata appearing in the world.

Therefore, one constantly practices giving. Skillful means can lead to vows. On account of these vows, one obtains two kinds of power: the power of discerning reflection and the power of cultivation.

These counteract whatever undermines giving and the other practices, enabling one decisively and constantly to practice giving and the others. Therefore, vows can lead to powers. On account of these powers, one upholds the meaning in accordance with the words, and ignorance is extinguished.

One receives the predominant condition of giving and the other practices, namely, the joy of correctly teaching the Dharma. Through this joy in the Dharma, one can mature the wholesome roots of sentient beings; therefore, powers can lead to knowledge.

On the first bhumi, the bodhisattva comprehensively penetrates all meanings and attains the supramundane wisdom of the bodhisattva’s path of seeing, which encompasses the dharmadhatu—that is, the twofold emptiness. He can therefore clearly understand the equality of self and others. Having attained equality, he neither cherishes himself nor hates others, but acts impartially for the benefit of both himself and others. Therefore, the practice of giving is perfected on the first bhumi.

On the second bhumi, because of superior penetration of meaning—namely, equality in intrinsic nature—the bodhisattva directs his mind in this way. As the sutra says: “Since we have equally attained this purity, we shall attain liberation. Therefore, we must cultivate the true path.” This passage of scripture reveals two meanings: first, it reveals that the intrinsic nature of the dharmadhatu is the supreme purity, with nothing other than it; second, it reveals that the true path returns to the dharmadhatu.

Since the bodhisattva does not perceive the dharmadhatu as having superior, intermediate, or inferior grades, he does not seek the fruits of the Two Vehicles, but seeks only unsurpassed bodhi. This path of purity is precisely the bodhisattva precepts. Therefore, the practice of morality is perfected on the second bhumi.

On the third bhumi, because of penetrating the meaning of the supreme outflow, the bodhisattva practices patience. Why is this? The twelve divisions of scripture taught by the Tathagata are all the supreme outflow of the dharmadhatu, for they arise from penetration of the dharmadhatu. If a person practices in accordance with the text and in accord with principle, that person attains this rare Dharma. The bodhisattva reflects in this way. As the sutra says, in order to obtain this teaching, there is no hardship that cannot be patiently endured. Even if the trichiliocosm were filled with fiercely blazing fire, the bodhisattva, seeking this Dharma, could cast himself into the flames. Therefore, the practice of patience is perfected on the third bhumi.

On the fourth bhumi, because of penetrating the meaning of non-appropriation, the bodhisattva contemplates that nothing in the dharmadhatu is subject to attachment, since it is the object of non-conceptual wisdom. As the sutra says, through penetrating dharana, samadhi, samapatti, and wholesome dharmas, craving is extinguished and does not arise again. On this bhumi, all concentrations and the thirty-seven factors of the path have been brought to the highest fulfillment, and the attachment of delight in them is difficult to relinquish.

Why is this? Because its faults are difficult to perceive, this attachment cannot be extinguished without exceptionally right effort. If this attachment is extinguished, one knows that right effort has been accomplished.

Therefore, the practice of diligence is perfected on the fourth bhumi.

On the fifth bhumi, because of penetrating the meaning of uninterrupted non-difference—that is, that the intrinsic nature of the Dharma bodies of all Buddhas is without difference—the bodhisattva attains ten kinds of pure impartial intention. This impartial intention is precisely the bodhisattva’s concentration. Why is this?

The bodhisattva’s concentration is the realm of equality. Because it takes suchness and sentient beings as its objects, the practice of equality comprehensively embraces the Six Paramitas. Through the equality of skillful means, one abandons thoughts of superiority and inferiority.

Through equality, one abandons the two extremes of existence and nonexistence. Thus, the ten kinds of impartial intention constitute the essence of concentration. Therefore, the practice of concentration is perfected on the fifth bhumi.

On the sixth bhumi, because of penetrating the meaning of neither defilement nor purity, the bodhisattva contemplates the twelve links of dependent origination. In this contemplation, he does not perceive any dharma as either pure or defiled. Why is this?

Because the intrinsic nature of the dharmadhatu is pure. Ignorance and the other members of the twelvefold chain have mere conceptual discrimination as their nature. Since discrimination is by nature without characteristics, no dharma is seen as defiled.

Since defilement is not established, no dharma is seen as pure. As the sutra says: “Dragon King! The twelve links of dependent origination either arise or do not arise.

From the standpoint of conventional truth, they are said to arise; from the standpoint of ultimate truth, they are said not to arise.” Furthermore, among the twelve links of dependent origination, no dharma is defiled and no dharma is pure, because the Dharma-nature is without differentiation. Therefore, the practice of prajna is perfected on the sixth bhumi.

On the seventh bhumi, because of penetrating the meaning that the dharmas are without difference, the bodhisattva understands that the immeasurable Dharma gates taught by the Tathagata within the Three Vehicles all share the single flavor of suchness. Regarding what is taught in the twelve divisions of scripture, he never gives rise to conceptions of characteristics. Because he knows the meaning of the non-difference of the dharmas, he dedicates all practices, both ultimate and conventional, toward unsurpassed bodhi.

The skillful means of dedicating merit and supreme wisdom constitute the essence of skillful means; enabling others to obtain benefit is the function of skillful means; and the wholesome roots of giving and the other practices neither diminishing nor being exhausted are the activity of skillful means. These skillful means are solely for benefiting others, not for personal benefit. Because they are inexhaustible, the work of benefiting others is boundless.

Therefore, the practice of skillful means is perfected on the seventh bhumi.

On the eighth bhumi, because of penetrating the meaning of neither increase nor decrease, the bodhisattva contemplates that when the afflictions are extinguished, there is no decrease, and when the path arises, there is no increase. The dharmadhatu has two states: the defiled state and the undefiled state. The bodhisattva does not see the dharmadhatu in its defiled state as increasing, nor does he see the dharmadhatu in its undefiled state as decreasing.

He also does not see the arising of the path in the undefiled state as an increase, nor the non-arising of the path in the defiled state as a decrease. Because he does not see any dharma as increasing or decreasing, supreme vows are accomplished in reliance upon this dharmadhatu. On the eighth bhumi, the bodhisattva takes ultimate and conventional objects as his objects.

Since the two kinds of wisdom are opposed to each other, neither can accomplish its purpose apart from the power of vows. Why is this? When taking the ultimate as its object, non-conceptual wisdom has mastery because it functions without effort.

When taking the conventional as its object, mastery of the Pure Land is attained because purification requires effort. These two kinds of mastery are accomplished in reliance upon the power of vows. What dharma constitutes the essence of these vows?

Seeking to attain what has not yet been attained is the essence of vows. The spontaneous accomplishment of what was previously sought is the function of vows. In every place of birth, always encountering the Buddhas and constantly practicing giving and the other practices, so that wholesome roots are established without interruption, is the activity of vows.

These vows are solely for benefiting others, not for personal benefit. Because they are uninterrupted, the work of benefiting others in every place of birth is boundless. Therefore, the practice of vows is perfected on the eighth bhumi.

On the ninth bhumi, because of penetrating the meaning of the support of mastery in knowledge, the bodhisattva attains two powers: the power of discernment and the power of cultivation. Through these powers, he can subdue everything opposed to right conduct and decisively establish wholesome conduct. What constitutes the essence of these powers? Boundless capable knowledge is their essence. The ability to subdue opposing factors and prevent them from arising is their function. Causing wholesome practices to become definite, pure, unmixed, and unobstructed is their activity. These powers are solely for benefiting others, not for personal benefit. Because they are decisive, the work of benefiting others is boundless. Therefore, the practice of powers is perfected on the ninth bhumi.

On the tenth bhumi, because of penetrating the meaning of the support of mastery in karma, the bodhisattva contemplates all-pervading suchness. Because it is the support of the response body and transformation body, he accords with suchness and manifests these two bodies throughout the worlds of the ten directions to accomplish the benefit of self and others. This activity is manifested through the response body and transformation body. What constitutes the essence of this knowledge? Prajna and concentration constitute the essence of knowledge.

Not abiding in either samsara or nirvana is the function of wisdom. Benefiting ordinary beings and noble ones is the activity of wisdom. This wisdom exists solely for the benefit of others, not for one’s own benefit. Because the two bodies manifest, the benefit of others is inexhaustible. Therefore, the practice of wisdom is perfected on the tenth bhumi.

The Treatise says: Throughout the ten bhumis, bodhisattvas cultivate the ten paramitas in sequence. On the first six bhumis, there are the six paramitas in the order already explained.

Explanation: On the first six bhumis, bodhisattvas penetrate the six kinds of qualities of the dharmadhatu, and therefore practice one paramita on each bhumi. This meaning has already been explained above.

The Treatise says: On the last four bhumis, there are four paramitas.

Explanation: If six paramitas are taught, the four paramitas, such as skillful means and supreme wisdom, should be understood as included within those six. The meaning of inclusion is that they are encompassed therein, as previously explained. If ten paramitas are taught, the first six paramitas belong to nonconceptual wisdom, while the last four belong to the wisdom subsequently attained after nonconceptual wisdom. On the last four bhumis, bodhisattvas rely upon subsequently attained nonconceptual wisdom to cultivate the four paramitas. How is it known that the supreme wisdom of skillful means belongs to subsequently attained nonconceptual wisdom? What dharma constitutes the essence of this paramita? To answer these questions:

The Treatise says: The first is the Upayakaushala Paramita. The virtuous roots of merit produced and nurtured by the six paramitas are all bestowed equally upon sentient beings and dedicated, for the sake of all sentient beings, to unsurpassed bodhi.

Explanation: Those who seek to attain unsurpassed bodhi first reflect: “Whatever benefits sentient beings, I must accomplish it all.” For this reason, they seek unsurpassed bodhi. The minds of all who practice the bodhisattva path are like this. Therefore, wishing to benefit sentient beings, they dedicate all meritorious roots of virtue to unsurpassed bodhi.

Because cause and effect are alike, this is called equality. This equality is the function of the supreme wisdom of skillful means. Great prajna and great compassion constitute its essence.

Why is this so? These six paramitas arise and develop in reliance upon prajna, and in reliance upon great compassion they are dedicated, for the sake of sentient beings, to unsurpassed bodhi, so that all may equally attain it. Because of prajna, they are not dedicated to the fruits of the wealth and bliss of Brahma or Shakra.

Because of great compassion, they are not dedicated to the fruits of the Two Vehicles. Thus, bodhisattvas do not abandon samsara, yet within samsara they are not defiled. This is called the Paramita of Supreme Wisdom in Skillful Means.

If discrimination were absent, this activity could not be accomplished; therefore, it is included within subsequently attained nonconceptual wisdom. Furthermore, how is it known that the Paramita of Vows is included within subsequently attained nonconceptual wisdom? Moreover, what dharma constitutes the essence of this paramita?

To answer these two questions:

The Treatise says: The second is the Pranidhana Paramita. This paramita can give rise to all vows and bring about, in future lives, the conditions for practicing the Six Perfections.

Explanation: In the present life, this vow relies upon wholesome practices and can give rise to wholesome aspirations. In future lives, this vow can bring about the favorable conditions for practicing the Six Perfections, such as good implements and provisions, spiritual friends, hearing the true Dharma, and so forth. These are the causal and resultant functions of wholesome vows.

Purified aspiration constitutes its essence: through reliance upon prajna, it becomes pure; through reliance upon great compassion, aspiration arises. If discrimination were absent, this activity could not be accomplished; therefore, it is included within subsequently attained nonconceptual wisdom. How is it known that the Paramita of Power is included within subsequently attained nonconceptual wisdom?

What constitutes the essence of this paramita? To answer these two questions:

The Treatise says: The third is the Bala Paramita. Through the power of reflective discernment and the power of cultivation, it enables the paramitas to possess the power of counteraction and to develop continuously, without deficiency or interruption.

Explanation: The sutras teach that power is of two kinds: first, the power of reflective discernment; second, the power of cultivation. The power of reflective discernment is the correct contemplation of the faults and qualities of dharmas. When this power of reflection and discernment increases and becomes supreme, the afflictions not only of one’s own bhumi but also of other bhumis can no longer disturb one.

Because it is firm and strong, it is called power. The power of cultivation is the strength of practice. The mind takes this dharma as its object and performs contemplative practice, causing the mind and the dharma to blend into one, like water and milk or like fragrance permeating a garment.

This is called cultivation. When this cultivation increases and reaches successively higher grades, it can eliminate the afflictions of the lower bhumis. Because it is likewise firm and strong, it is called power.

Here, only the power of reflective discernment is employed to subdue and eliminate the afflictions opposed to the paramitas. It enables the practice of the six paramitas to continue without interruption or deficiency. This is the activity of the Bala Paramita.

Since it employs only the power of reflective discernment, discerning wisdom constitutes its essence. Because it subdues evil and practices good for the benefit of others, it belongs to great compassion. If discrimination were abandoned, this activity could not be accomplished.

Therefore, it is included within subsequently attained nonconceptual wisdom.

How is it known that the Paramita of Knowledge is included within subsequently attained nonconceptual wisdom? And what constitutes the essence of this paramita? To answer these two questions:

The Treatise says: The fourth is the Jnana Paramita. This paramita is capable of establishing the knowledge of the preceding six paramitas, enabling bodhisattvas to experience the joy of Dharma in great Dharma assemblies and to bring sentient beings to maturity.

Explanation: This paramita is called the Paramita of Knowledge. Knowledge is of two kinds: first, conceptual; second, nonconceptual. What is discussed here is conceptual knowledge.

Why is this so? Because it can establish the preceding six paramitas. “Capable of establishing” means that, relying upon the six paramitas, the Tathagata teaches all true Dharma.

Bodhisattvas can reflect upon and discern it, thereby attaining penetration themselves and enabling others to attain penetration. Because it can establish the Six Perfections, bodhisattvas experience the joy of Dharma in great Dharma assemblies and enable both themselves and others to attain penetration. They thereby bring sentient beings to maturity.

This is the activity of the Jnana Paramita, and discerning wisdom also constitutes its essence. Since this knowledge exists for the benefit of beings, it belongs to great compassion. If discrimination were abandoned, this activity could not be accomplished; therefore, it is included within subsequently attained nonconceptual wisdom.

The Treatise says: It should be understood that these last four paramitas constitute the subsequently attained portion of nonconceptual wisdom, encompass all paramitas, and are not cultivated simultaneously on all the bhumis.

Explanation: Since one paramita is cultivated on each respective bhumi, they are not simultaneous.

The Treatise says: It should be understood that the meanings of this Dharma gateway are extensively revealed in the Sutra of the Paramita Treasury.

Explanation: All Mahayana teachings are called the Paramita Treasury. For the benefit of others, the Buddha taught the Mahayana, which encompasses the paramitas. The Shravaka Vehicle does not bear the name “treasury,” because it was not taught for the benefit of others.

If the whole Mahayana is called the Paramita Treasury, from where does this Dharma gateway arise? This Dharma gateway is included within the Treasury of the Paramitas of the Ten Bhumis. Because words gather and contain meanings, it is called a treasury.

A collection in which groups, categories, meanings, and kinds mutually encompass one another is also called a treasury; therefore, the name “treasury” is applied more than once. Furthermore, because the Buddha did not teach it for the Two Vehicles, its meaning is concealed and hidden from those vehicles, and it is therefore called a treasury. This sutra teaches that on each bhumi all the paramitas are cultivated, thereby accomplishing that bhumi.

In all lands, the Buddhas constantly teach this to persons of supreme capacity. This specifically expresses the meaning of the bhumis. The Tathagata teaches within the Dharma that which is unequaled; because no meaning and no practice equal it, this supreme meaning is attained.

These bhumis can serve as the basis for all meanings. Why is this so? Because the Tathagata discerned what is preeminent and taught it.

It is called supreme because of external objects and the abiding place of sentient beings.