攝大乘論釋

Explanation of Entering the Distinctive and Supreme Characteristics of the Causes and Fruits of Cultivation, 5-2

Chapter 5: The Duration of Cultivation

The Treatise states: Over how long a period must right practice and cultivation be undertaken for the ten bhumis to be perfected?

Explanation: These ten bhumis are momentous stages of the bodhisattva, and the period of cultivation cannot be the same as that of the Two Vehicles. Why is this? Because bodhisattvas do not cultivate merely to liberate themselves; they cultivate numerous skillful means, and the goal they must reach is exceedingly lofty and distant. It is like the journey of a king, which is unlike that of an impoverished person. The periods of cultivation in the Great and Lesser Vehicles differ in length. To explain this meaning, the duration of cultivation is therefore asked about.

The Treatise states: There are five classes of practitioners who attain perfection through cultivation over three asamkhyeya kalpas. Alternatively, there may be seven asamkhyeya kalpas, or thirty-three asamkhyeya kalpas.

Who are the five classes of practitioners?

The practitioner of aspiration completes one asamkhyeya kalpa. The practitioner of pure intention, the practitioner of cultivation with characteristics, and the practitioner of cultivation without characteristics—from the sixth bhumi through the seventh bhumi—complete the second asamkhyeya kalpa. Thereafter, the practitioner of effortless cultivation, up to the tenth bhumi, completes the third asamkhyeya kalpa.

Explanation: Who are the five classes? First, there is one person: the practitioner of aspiration and joyful devotion. Second, there are three persons: the practitioner of pure intention, the practitioner of cultivation with characteristics, and the practitioner of cultivation without characteristics.

Third, there is one person: the practitioner of effortless cultivation. These are the five persons. The practitioner of aspiration and joyful devotion is himself of four kinds: the Ten Faiths, the Ten Understandings, the Ten Practices, and the Ten Dedications of Merit.

These are the four kinds of skillful preparation for the bodhisattva’s Noble Path; hence, there are four persons. Likewise, prior to the path of stream-entry, there are four kinds of preparatory practices. These four persons are all said to abide on the stage of aspiration and joyful devotion.

Their cultivation is perfected during the first asamkhyeya kalpa. Even after this stage has been perfected, the practitioner of contemplation has not yet attained pure intention. His practice has not yet realized suchness, because he has not attained non-conceptual wisdom.

Non-conceptual wisdom is precisely the practice of pure intention. Furthermore, because his mind is still similar to that of the Two Vehicles, his is not the practice of pure intention. Moreover, because he has not yet reached the bodhisattva stage of non-retrogression, his is not the practice of pure intention.

Just as one at the stage of the highest mundane dharma has not yet attained the uncontaminated mind and is therefore described as impure, so the uncontaminated mind takes the characteristics of dharmas as its objects without losing mindfulness; upon attaining the uncontaminated mind, one is said to have entered the stage of right concentration. The contaminated mind is subject to loss of mindfulness and therefore cannot be called right concentration.

The same applies to a bodhisattva: before entering the first bhumi, one cannot be said to have entered right concentration. If this practitioner whose intention is not yet pure sees suchness, he enters the stage of the practice of pure intention. From the first through the tenth bhumi, all are given this name.

The practitioner of pure intention is himself of four kinds. The first person is named in a general sense the practitioner of pure intention. The following three are named according to their particular qualities: the practitioner of cultivation with characteristics, the practitioner of cultivation without characteristics, and the practitioner of effortless cultivation.

From the first through the sixth bhumi, this practitioner of pure intention is called a practitioner of cultivation with characteristics. The practitioner of cultivation with characteristics has four kinds of objective characteristics: 1. the characteristic involving discrimination, 2. the characteristic free from discrimination, 3. the characteristic of the ultimate categories, and 4. the characteristic of accomplishment.

The characteristic involving discrimination is the object taken by concentration and so forth, analyzed through vipasyana. That which is free from discrimination is the object of samatha. The equanimity that arises through taking this object is the characteristic of concentration.

When non-conceptual concentration taking suchness as its object arises, this is called the characteristic free from discrimination. The characteristic of the ultimate categories is the cultivation of the two—the principle as it is and the full extent of phenomena. The characteristic of accomplishment is the transformation of the basis within the bodhisattva bhumis.

The seventh bhumi is cultivation without characteristics that still requires effort. The Tathagata taught the characteristics of the twelve divisions of the Dharma, extending through the characteristics of the twelve links of dependent origination. Because reflection and examination have become thoroughly matured, the practitioner no longer takes the characteristics of the Dharma teachings as objects, but penetrates directly to the state of suchness.

Yet this penetration cannot be accomplished apart from effort; therefore, this bhumi is said to be cultivation without characteristics that still requires effort. The cultivation of the three persons—the practitioner of pure intention, the practitioner of cultivation with characteristics, and the practitioner of cultivation without characteristics—is perfected during the second asamkhyeya kalpa. When a person enters the eighth bhumi, cultivation without characteristics and without effort has not yet been accomplished.

Once the eighth bhumi is perfected, cultivation without characteristics and without effort has been accomplished within that bhumi. In the ninth and tenth bhumis, cultivation without characteristics and without effort has not yet reached complete perfection. Only in the third asamkhyeya kalpa is this cultivation without characteristics and without effort brought to completion.

It is like establishing five persons from the three stages of stream-enterer, once-returner, and non-returner. If there are only three stages, how are five persons established? Through distinctions in their stages, they become five persons.

From the initial preparatory practices up to stream-entry is the first person. The one who will be reborn from family to family is the second person. The once-returner is the third person.

The one-seed practitioner is the fourth person. The non-returner is the fifth person. The stages of the bodhisattva are likewise.

The first bhumi is the first stage. From the second through the seventh bhumi is the second stage. From the eighth through the tenth bhumi is the third stage.

Yet these may also be established as five persons. From the preparatory practices to the first bhumi is the first person. From the second through the fourth bhumi is the second person.

From the fifth through the sixth bhumi is the third person. The seventh bhumi is the fourth person. From the eighth through the tenth bhumi is the fifth person.

Furthermore, by comparison with the stages of the sravaka, one should understand that the sequence of the twelve bodhisattva stages is also the same. As with the sravaka stage of the spiritual lineage, so it is with the bodhisattva’s first stage. As with the sravaka’s preparatory practices for the stage of right concentration—namely, patience with respect to the Dharma of suffering and so forth—so it is with the bodhisattva’s second stage.

As with the sravaka who has entered the stage of right concentration, so it is with the bodhisattva’s third stage. As with the sravaka who has attained unshakable faith and abides in the stage of discipline cherished by the Noble Ones in order to eliminate the afflictions of the higher realms, so it is with the bodhisattva’s fourth stage. As with the sravaka who, relying upon the training in discipline, draws forth and embraces the training in mind, so it is with the bodhisattva’s fifth stage.

As with the sravaka who has attained the stage of training in wisdom, so it is with the bodhisattva’s sixth, seventh, and eighth stages. As with the sravaka who no longer returns to the sphere of conceptual examination, namely, the preparatory practice of the samadhi without characteristics, so it is with the bodhisattva’s ninth stage. As with the sravaka who has accomplished the stage of concentration without characteristics, so it is with the bodhisattva’s tenth stage.

As with the sravaka who has emerged from the samadhi without characteristics and entered the stage of liberation, so it is with the bodhisattva’s eleventh stage. As with the sravaka stage endowed with all the characteristics of an arhat, so it is with the bodhisattva’s twelfth stage. These twelve persons are encompassed within the five stages of the bodhisattva.

The first stage encompasses the first, second, and third persons—three persons. The second stage encompasses the fourth, fifth, and sixth persons—three persons. The third stage encompasses the seventh and eighth persons—two persons.

The fourth stage contains the ninth person—one person. The fifth stage encompasses the tenth, eleventh, and twelfth persons—three persons. According to the five stages of the sravaka, twelve persons may likewise be encompassed, without differing in number from the bodhisattvas.

The Treatise states: Furthermore, what are the seven asamkhyeya kalpas?

Explanation: In order to explain clearly the tenet held by other schools, the words “Furthermore...” are stated. Is the duration of seven asamkhyeya kalpas equal to the three asamkhyeya kalpas mentioned above, or is it longer or shorter? According to this tenet, it is equal to three asamkhyeya kalpas; only because of distinctions in meaning is it divided into seven. During the first great asamkhyeya kalpa, one crosses beyond the stage of the practice of aspiration and becomes capable of practicing the Joyous Bhumi. During the second great asamkhyeya kalpa, beginning from the Joyous Bhumi, one crosses beyond the stage of the training in discipline and the stage of the training in mind, and becomes capable of practicing the Blazing Bhumi. During the third great asamkhyeya kalpa, from

From the Blazing Ground, one passes through the Ground of the Training in Wisdom and reaches the Far-Going Ground. Furthermore, one great asamkhyeya kalpa is called the signless indeterminate practice, by which one passes through the Ground of Signlessness with Effort. Furthermore, one great asamkhyeya kalpa is called the signless determinate practice, by which one passes through the Ground of Signlessness without Effort.

Furthermore, one great asamkhyeya kalpa is called the supreme signless practice, by which one passes through the Ground of Unobstructed Eloquence. Again, one great asamkhyeya kalpa is called the supreme abiding, by which one passes through the Ground of Consecration. Asamkhyeya is of two kinds.

The first is an asamkhyeya kalpa. Why is this? Because the days and nights, fortnights, months, seasons, years, pairs of years, and so forth within this kalpa cannot be counted, it is called an asamkhyeya kalpa.

The second is a kalpa-asamkhyeya. Why is this? In this kalpa, as bodhisattvas cultivate the practices, if their duration is reckoned in kalpas, those kalpas likewise cannot be counted; therefore, it is called a kalpa-asamkhyeya.

In the former kalpa-asamkhyeya, the length of time cannot be counted. In the latter asamkhyeya kalpa, it likewise cannot be counted. After how many great asamkhyeya kalpas is unsurpassed bodhi attained?

It is now definitively established that unsurpassed bodhi is attained after three great asamkhyeya kalpas—neither more nor fewer. If bodhisattvas cultivate the highest grade of right effort, they may transcend innumerable minor kalpas or innumerable great kalpas, but they cannot transcend the great asamkhyeya kalpas. Three asamkhyeya kalpas are established because three afflictions must be eliminated: the affliction of the skin, the affliction of the flesh, and the affliction of the heart.

During the first asamkhyeya kalpa, the bodhisattva’s mind is not yet lucid and keen, skillful means have not yet been perfected, and right effort remains weak. Therefore, the bodhisattva must actually pass through one great asamkhyeya kalpa before transcending the Ground of Aspiration and Practice. At this stage, practice and duration correspond to one another.

During the second great asamkhyeya kalpa, if the duration were estimated according to the practice accomplished, nine asamkhyeya kalpas would have to be traversed. Because the functioning of the bodhisattva’s mind is lucid and keen, skillful means have been perfected, and right effort is exceptionally strong, although little time is traversed, much practice is accomplished. The practice surpasses that of eight great asamkhyeya kalpas, and only the second great asamkhyeya kalpa is traversed.

During the third great asamkhyeya kalpa, if the duration were estimated according to the practice accomplished, twenty-one great asamkhyeya kalpas would have to be traversed. Because the bodhisattva’s wisdom, skillful means, and right effort are supremely excellent, although little time is traversed, still more practice is accomplished. The practice surpasses that of twenty great asamkhyeya kalpas, and only the third great asamkhyeya kalpa is traversed.

The Treatise says: Before the grounds, there are three stages; in the middle, there are four grounds. The first three are: first, the Indeterminate Asamkhyeya; second, the Determinate Asamkhyeya; and third, the Asamkhyeya of Receiving a Prediction.

Explanation: Another school holds that the seven asamkhyeya kalpas are established because practices vary in shallowness and depth, while their objects comprise conventional truth, ultimate truth, and the truth of the supreme meaning. Therefore, before the grounds, three asamkhyeya kalpas are traversed. In relation to these three objects, there are three kinds of practice: First, based on the first object, wholesome and unwholesome dharmas are intermixed; this is called a partial paramita.

Second, based on the second object, dharmas that are neither unwholesome nor wholesome are intermixed with wholesome dharmas; this is called paramita. Third, based on the third object, dharmas that are neither unwholesome nor wholesome are unmixed; this is called true paramita. Thus, with reference to these three, three asamkhyeyas are established: First, the Indeterminate Asamkhyeya, because unwholesome and wholesome dharmas are intermixed, making one no different from ordinary beings.

Second, the Determinate Asamkhyeya, wherein uncontaminated dharmas have already been attained but remain intermixed with contaminated dharmas. Because the uncontaminated has been attained, it is determinate; because it remains intermixed, one cannot yet receive a prediction. Third, the Asamkhyeya of Receiving a Prediction, wherein there are only uncontaminated dharmas, unmixed with other dharmas.

Because there are only uncontaminated dharmas, it is determinate; because they are unmixed with other dharmas, one can receive a prediction. Therefore, three asamkhyeya kalpas are traversed before the grounds.

The Treatise says: The four in the middle are: first, the Asamkhyeya Based on the Truth of Reality; second, the Asamkhyeya Based on Renunciation; third, the Asamkhyeya Based on Quiescence; and fourth, the Asamkhyeya Based on Wisdom.

Explanation: The first ground through the third ground are called the grounds that rely upon truth. On the first ground, vows are made. On the second ground, the ten wholesome actions are cultivated.

On the third ground, the various concentrations and the realms upon which they depend are cultivated; therefore, these are called the grounds that rely upon truth. The fourth ground through the sixth ground are called the grounds that rely upon relinquishment. On the fourth ground, the factors of the Path are cultivated.

On the fifth ground, the Four Truths are contemplated. On the sixth ground, the twelve links of dependent origination are contemplated. Because one relies upon the Path to relinquish the afflictions, these are called the grounds that rely upon relinquishment.

The seventh and eighth grounds are called the grounds that rely upon quiescence, because the seventh ground is signlessness with exertion, while the eighth ground is signlessness without exertion; therefore, they are called the grounds that rely upon quiescence. The ninth and tenth grounds are called the grounds that rely upon wisdom, because on the ninth ground one attains liberation oneself, while on the tenth ground one enables others to attain liberation; therefore, they are called the grounds that rely upon wisdom.

There are three kinds of truth: first, the truth of the vow; second, the truth of practice; and third, the truth of wisdom. The truth of the vow is the pledge made for the benefit of others when the aspiration is first aroused. The truth of practice is the cultivation that accords with the vow that was made.

The truth of wisdom is the wisdom of skillful means that accords with the practice of the vow, in order to accomplish this practice and establish the preceding vow. Wisdom is supreme. These three are all genuine, undistorted, and free from contradiction; therefore, they are called truths.

Because the bodhisattva now performs deeds benefiting sentient beings in accordance with the vow formerly made, the bodhisattva abides in reliance upon truth. Because the bodhisattva can relinquish the obstacles to the six perfections, the bodhisattva abides in reliance upon relinquishment. Because the bodhisattva’s six perfections correspond to merit, the bodhisattva abides in reliance upon quiescence.

Because, through personally practicing the six perfections, the bodhisattva clearly understands the skillful means for benefiting others, the bodhisattva abides in reliance upon wisdom. The bodhisattva makes a vow not to oppose the minds of those who seek and gives everything to them. Because the bodhisattva does not violate this vow once it has been made, the bodhisattva can truly give, and rejoices in whatever is given; therefore, the bodhisattva practices giving in reliance upon truth.

Because the bodhisattva can relinquish possessions and relinquish their fruits, the bodhisattva practices giving in reliance upon relinquishment. When the bodhisattva practices giving, even when the recipient exhausts all the bodhisattva’s possessions, the bodhisattva does not give rise to greed, anger, ignorance, or fear; therefore, the bodhisattva practices giving in reliance upon quiescence. The bodhisattva gives appropriately, at the proper time, and in accordance with reality.

Among the preceding three, the function of wisdom is supreme; therefore, the bodhisattva practices giving in reliance upon wisdom, in accordance with the vow formerly made. The bodhisattva does not violate the precepts previously received, relinquishes immoral conduct, and brings all evil actions to quiescence. Within these, wisdom is supreme; therefore, the bodhisattva practices morality in reliance upon truth.

In accordance with the vow formerly made, the bodhisattva is able to endure and able to relinquish; by discerning the faults of others, the angry mind becomes quiescent. Within these, wisdom is supreme; therefore, the bodhisattva practices patience in reliance upon truth. In accordance with the vow formerly made, the bodhisattva is able to work for the benefit of others, relinquish the fainthearted mind, and bring unwholesome dharmas to quiescence.

Within these, wisdom is supreme; therefore, the bodhisattva practices diligence in reliance upon truth. In accordance with the vow formerly made, the bodhisattva is able to contemplate and cultivate deeds benefiting others, relinquishes the five hindrances and so forth, and keeps the mind constantly quiescent. Within these, wisdom is supreme; therefore, the bodhisattva practices concentration in reliance upon truth.

In accordance with the vow formerly made, the bodhisattva clearly understands the skillful means for benefiting others, abandons biased and erroneous means, brings the fever of ignorance to quiescence, and is able to realize omniscience; therefore, the bodhisattva practices prajna in reliance upon truth and so forth. According to the objects that must be known and the former vow, this should be understood as the meaning of reliance upon truth and so forth.

Abandoning the kinds of desire and the afflictions of desire should be understood as the meaning of reliance upon relinquishment. Perpetually ending wrong actions should be understood as the meaning of reliance upon quiescence. According to awakening and penetrative understanding, this should be understood as the meaning of reliance upon wisdom.

Embracing the three truths can counteract three faults; this is called reliance upon truth. Embracing the three kinds of abandonment can counteract three faults; this is called reliance upon relinquishment. Embracing the three kinds of quiescence can counteract three faults; this is called reliance upon quiescence.

Embracing the three kinds of wisdom can counteract three faults; this is called reliance upon wisdom. Reliance upon truth embraces reliance upon relinquishment, quiescence, and wisdom, because it accords with the former vow and is therefore free from contradiction. Reliance upon relinquishment embraces reliance upon truth, quiescence, and wisdom, because it can relinquish that which is to be counteracted and is therefore the fruit of relinquishing everything.

Reliance upon quiescence embraces reliance upon truth, relinquishment, and wisdom, because the fever of the afflictions and karma has become quiescent. Reliance upon wisdom embraces reliance upon truth, relinquishment, and quiescence, because wisdom comes first and the others follow wisdom. Therefore, the six paramitas arise in reliance upon truth, are embraced in reliance upon relinquishment, grow in reliance upon quiescence, and are purified in reliance upon wisdom.

Why is this? Reliance upon truth is the cause of arising; reliance upon relinquishment is the embracing cause; reliance upon quiescence is the cause of growth; and reliance upon wisdom is the cause of purification. At the beginning, truth is taken as the reliance.

Because the vow is genuine, relinquishment is taken as the reliance. Because the vow was previously made, one can relinquish self-attachment for the benefit of others; therefore, quiescence is subsequently taken as the reliance, because complete quiescence comes afterward. At the beginning, middle, and end, wisdom is taken as the reliance.

If this exists, that exists. If this does not exist, that does not exist.

How do the four reliances and the ten grounds mutually embrace one another? From the first ground through the third ground, reliance upon truth is supreme. Why is this?

Here, the bodhisattva only cultivates and purifies the objective sphere of the contemplation of truth; the practices of the factors of the Path and so forth have not yet been accomplished. Therefore, reliance upon truth embraces these three grounds. From the fourth ground through the sixth ground, reliance upon relinquishment is supreme.

Why is this? Here, the bodhisattva has completed the cultivation and purification of the objective sphere of the contemplation of truth and has attained a mind without exertion with respect to the realm of truth. Solely for the sake of counteracting the afflictions, the bodhisattva accomplishes the factors of the Path and so forth.

By cultivating and purifying the contemplative practice of the factors of the Path, the contemplative practice of the Four Truths, and the contemplative practice of the twelve links of dependent origination, the bodhisattva can relinquish all afflictions. Therefore, reliance upon relinquishment also embraces the other two grounds. On the seventh and eighth grounds, reliance upon quiescence is supreme.

Why is this? Because the bodhisattva’s Path has been accomplished, most of the afflictions have been subdued and extinguished and can no longer disturb the mind. On these two grounds, the contemplative practices of signlessness and effortlessness have been accomplished.

The mental ground becomes subtle and abides in quiescence; therefore, reliance upon quiescence also embraces these two grounds. On the ninth and tenth grounds, reliance upon wisdom is supreme. First, it is supreme in liberating oneself.

Second, it is supreme in enabling others to attain liberation. Both can benefit oneself and others. One personally transcends the state of quiescence and performs many deeds benefiting others.

Apart from the practice of wisdom, there is no other skillful means for benefiting others. Because these two grounds chiefly practice wisdom, reliance upon wisdom also embraces these two grounds. On account of this meaning, another school maintains that there are seven asamkhyeyas.

The Treatise says: Furthermore, what are the thirty-three asamkhyeyas?

Explanation: Certain Mahayana masters, wishing to show that practice has three levels—lower, middle, and higher; wishing to reveal the means for attaining what has not yet been attained; wishing to show that the means already attained are not lost; wishing to show that the means already attained are not lost but continue to increase; and wishing to show the three masteries of entering, abiding, and emerging, divide the asamkhyeyas into thirty-three.

The Treatise says: That is, within the Ground of Skillful Means there are three asamkhyeyas: 1. The asamkhyeya of the practice of faith, 2. The asamkhyeya of the practice of diligence, and 3. The asamkhyeya of the practice of advancing toward the goal.

Explanation: There are two kinds of ground: the Ground of Skillful Means and the Proper Grounds. Before entering the Proper Grounds, there are three asamkhyeyas within the Ground of Skillful Means. Therein, the bodhisattva serves the Buddhas, makes aspirations in the mind, utters vows with the mouth, believes in the true teachings spoken by the Tathagata, and holds the cultivation of the faculty of faith in the Tathagata to be supreme.

Why is this? Because the bodhisattva has not yet realized the illumination of the Dharma, one asamkhyeya is established with respect to cultivating the faculty of faith, called the practice of faith. If the bodhisattva has already realized the illumination of the Dharma, the faculty of faith becomes firm, and the bodhisattva knows with certainty that the corresponding fruit will be attained.

Therein, the bodhisattva holds diligence to be supreme. Why is this? Having attained skillful means, the mind already understands clearly.

Without craving pleasure or detesting suffering, the bodhisattva cultivates diligence. Therefore, another asamkhyeya is established with respect to diligence, called the practice of diligence. If the bodhisattva has perfected diligence, the mind becomes purified and the afflictive obstacles are removed.

Therein, the bodhisattva holds advancement toward the goal to be supreme. Why is this? With respect to the contemplation of true suchness, the mind seeking attainment arises continuously, neither abandoning nor opposing it.

Therefore, another asamkhyeya is established with respect to advancement toward the goal, called the practice of advancing toward the goal.

The Treatise says: Within the ten bhumis, each and every bhumi has three asamkhyeyas: Entry, Abiding, and Emergence.

Explanation: To eliminate the outer layer of the afflictive obstruction, one enters the first bhumi. To eliminate the flesh of the afflictive obstruction, one abides in the first bhumi. To eliminate the core of the afflictive obstruction, one emerges from the first bhumi.

Why is this? On each bhumi, a bodhisattva has three grades of afflictions. The upper grade is called the outer layer, meaning the skin, which is manifest externally.

The middle grade is called the flesh, which is concealed within. The lower grade is called the core, being subtle and deeply hidden, so that it cannot be seen. The upper grade is eliminated by the lower-grade path, the middle grade by the middle-grade path, and the lower grade by the upper-grade path.

This meaning likewise applies through the tenth bhumi. In accordance with these three grades, three asamkhyeyas are established for each. Therefore, another school maintains that there are thirty-three asamkhyeyas.

These thirty-three asamkhyeyas are the same as the preceding three asamkhyeyas; there is no implication that they are shorter or longer, as previously explained. The three kinds of asamkhyeya kalpas have now been explained. Passing through such kalpas, a bodhisattva cultivates and attains unsurpassed bodhi.

Since beginningless time in samsara, the bodhisattva has constantly practiced generosity and continually attended upon the Buddhas who appeared in the world. From what point, then, does the cultivation begin? Is it said to comprise three asamkhyeyas, seven asamkhyeyas, or thirty-three asamkhyeyas?

In order to clarify this meaning:

The Treatise says: Having cultivated the ten bhumis throughout the asamkhyeyas in this manner, the correct practice is brought to fulfillment.

Possessing roots of virtue and the power of vows,

Explanation: A bodhisattva possesses two powers: the power of roots of virtue and the power of virtuous vows. The power of roots of virtue means that no form of distraction can lead one astray. The power of virtuous vows means that at all times one continually encounters Buddhas and bodhisattvas as good spiritual friends.

The Treatise says:

With steadfast mind, vigor, and increasing ascendancy.

Explanation: By attending upon good spiritual friends, one does not abandon the mind of bodhi; life after life and throughout the present life, one’s roots of virtue continually increase and are never diminished or lost.

The Treatise says:

The three kinds of asamkhyeyas

Bring the correct practice to accomplishment.

Explanation: When the four qualities—the power of roots of virtue, the power of virtuous vows, steadfastness of mind, and increasing ascendancy of mind—are complete, that point is taken as the beginning of the asamkhyeya. Because the masters differ in their explanations, three kinds are taught. By passing through such a period of asamkhyeya, the cultivation of the correct practice is accomplished.

Explanation of the Distinctive Excellence of the Training in Morality, Chapter Six

The Treatise says: Thus, the distinctions in the cultivation of the cause and result of entry have been explained.

What are the distinctions in the training in morality?

Explanation: Previously, in the section explaining the distinctions in the cultivation of the cause and result of entry, distinctions in cultivation were clarified in terms of the bhumis, but the ways in which the bodhisattva’s training in morality differs from that of the Two Vehicles were not explained. Therefore, the question “What are they?” is asked—that is, how may they be known?

The Treatise says: They should be understood as explained in the section on the proper reception of the bodhisattva precepts in the Bodhisattva Bhumi.

Explanation: Here, the word “Bhumi” refers to two texts: first, the Ten Bhumis Sutra; and second, the Treatise on the Stages. In the Ten Bhumis Sutra, the chapter on the second bhumi extensively explains the Dharma of properly receiving the bodhisattva precepts. In the Treatise on the Stages, the chapter on the Perfection of Morality extensively explains the Dharma of properly receiving the bodhisattva precepts. This should be understood.

The Treatise says: In brief, it should be understood that there are four kinds of distinction in the bodhisattva precepts.

Explanation: If explained extensively, morality has eleven aspects: 1. name, 2. meaning of the name, 3. characteristic, 4. cause, 5. result, 6. antidote, 7. purity, 8. impurity, 9. attainment of skillful means, 10. presenting difficulties, and 11. resolving difficulties. To explain otherwise than according to these is to explain in brief. Furthermore, to describe distinctions in nine categories is an extensive explanation, while to describe distinctions in four categories is a brief explanation.

The Treatise says: What are the four? 1. Distinctions of category,

Explanation: When all the bodhisattva precepts are classified by category, they do not extend beyond three kinds.

The Treatise says: 2. Distinctions between common and uncommon training rules,

Explanation: The precepts that are moral by nature are called common training rules, while prescribed precepts are called uncommon training rules. With respect to these two, there are differences between bodhisattvas and those of the Two Vehicles.

The Treatise says: 3. Distinctions in vastness,

Explanation: These precepts are entirely unlike those of the Two Vehicles.

The Treatise says: 4. Distinctions in profundity.

Explanation: The Tathagata did not teach them for those of the Two Vehicles, nor are they practiced by those of the Two Vehicles.

The Treatise says: Distinctions of category are of three kinds: 1. The morality of embracing proper restraint,

Explanation: These are the precepts practiced by bhikshus, bhikshunis, shikshamanas, shramaneras, shramanerikas, upasakas, and upasikas—the seven assemblies of the two groups, householders and renunciants.

The Treatise says: 2. The morality of embracing wholesome dharmas,

Explanation: From the time of receiving the precepts of proper restraint until attaining great bodhi, the bodhisattva develops all wholesome dharmas. These are wisdom born of hearing, reflection, and cultivation; all wholesome deeds of body, speech, and mind; and the ten paramitas.

The Treatise says: 3. The morality of embracing the welfare of sentient beings.

Explanation: In brief, there are four kinds. This means establishing sentient beings, in accordance with their faculties and dispositions, in the wholesome paths and the Three Vehicles. There are also four kinds: first, rescuing those in the four evil destinies; second, rescuing those who lack faith or harbor doubt; third, rescuing those who hate and oppose the true teaching; and fourth, rescuing those who aspire to and delight in the lower vehicles.

How does this third category differ from that of the Two Vehicles? Those of the Two Vehicles uphold only the morality of proper restraint and do not possess the other two kinds of morality. Why is this? Those of the Two Vehicles seek only to extinguish the obstruction to liberation and do not seek to extinguish the obstruction to omniscience. They seek only to liberate themselves and do not seek to liberate others. They cannot bring the Buddha-Dharma to maturity or bring sentient beings to maturity. Therefore, they do not possess the morality of embracing wholesome dharmas or the morality of embracing the welfare of sentient beings.

The Treatise says: Here, it should be understood that the morality of embracing proper restraint is the basis of the other two kinds of morality:

Explanation: It is impossible for one who has not abandoned evil to generate wholesome qualities and benefit sentient beings. Therefore, the morality of proper restraint is the basis of the morality of embracing wholesome dharmas and the morality of benefiting sentient beings.

The Treatise says: The morality of embracing wholesome dharmas arises on the basis of the Buddha-Dharma, while the morality of embracing the welfare of sentient beings is based upon bringing sentient beings to maturity.

Explanation: The discipline of gathering wholesome dharmas first encompasses the three kinds of wisdom arising from hearing, reflection, and cultivation. All Buddha-dharmas arise from these. Why is this?

Because no Buddha-dharma is separate from wisdom. The discipline of gathering sentient beings is called the four means of gathering. First, one gathers them together as members of one’s own retinue, so that they turn away from evil and advance toward the path of goodness.

Second, one gathers those who have not yet aroused the aspiration and causes them to arouse it. Third, one gathers those who have already aroused the aspiration and brings them to maturity. Fourth, one causes those who have matured to attain liberation.

What are the causes of these three kinds of discipline? Three faculties are their distinct causes, and two faculties are their common causes. To say that three faculties are distinct causes means that the faculty of diligence is the cause of the first discipline, the faculty of wisdom is the cause of the second discipline, and the faculty of concentration is the cause of the third discipline.

The two faculties that are common to them are the faculties of faith and mindfulness, which are common causes of all three disciplines. Furthermore, six dharmas are causes: 1. reliance upon a spiritual friend, 2. reliance upon correct hearing, 3. reliance upon correct reflection, 4. reliance upon the faculty of faith, 5. reliance upon revulsion toward samsara, and 6. reliance upon loving-kindness. Furthermore, there are four kinds of causes: 1. obtaining it by correctly receiving it from another, 2. obtaining it from a purified intention, 3. obtaining it through the counteraction of aversion and fear, and 4. obtaining it by giving rise to mindfulness and reverence for nontransgression of the discipline.

Furthermore, there are four kinds of causes that can purify the bodhisattva discipline: 1. the cause of having few transgressions of the discipline, 2. reliance upon antidotes to breaking the discipline, namely the foundations of mindfulness and so forth, 3. reliance upon quiescence, namely not relying upon states of fortunate rebirth and dedicating the merit so that all sentient beings may attain nirvana, and 4. through fully possessing the fundamental ten wholesome actions, not impairing examination and investigation in accordance with skillful means, and recollecting and dedicating the merit toward Buddhahood.

What dharmas constitute the essence of these three kinds of discipline? Their essence is not giving rise to thoughts of harming or afflicting others and engendering wholesome actions of body, speech, and mind; their defining character is freedom from grasping.

What dharmas constitute the function of these three kinds of discipline? The discipline of correctly guarding the precepts enables the mind to abide securely; the discipline of gathering wholesome dharmas brings the Buddha-dharmas to maturity; and the discipline of gathering sentient beings brings sentient beings to maturity. The bodhisattva’s principal work does not extend beyond these three functions. Because the mind abides securely, without weariness or remorse, one can accomplish the Buddha-dharmas. By bringing the Buddha-dharmas to maturity, one can bring sentient beings to maturity.

The Treatise says: The discipline concerning the shared training rules is that bodhisattvas must avoid naturally wrongful acts.

Explanation: Killing and so forth are naturally wrongful acts. Such acts necessarily arise from afflictions within a defiled mind, after which one commits acts such as killing. Moreover, some of these acts are prohibited by formal precepts, while others are not; yet if one commits any such act, it invariably constitutes an offense.

Therefore, they are called naturally wrongful acts. Furthermore, before the Tathagata appeared in the world, and after his appearance but before he established the precepts, anyone who committed such an offense was punished in the world according to royal law. Non-Buddhist practitioners and others also abstained from these offenses when establishing their rules of renunciation.

Therefore, they are called naturally wrongful acts. Both bodhisattvas and practitioners of the Two Vehicles abstain from naturally wrongful acts; hence these are called shared training rules.

The Treatise says: The discipline concerning the nonshared training rules is that bodhisattvas must avoid the prescribed offenses that have been established.

Explanation: This refers to prescriptions concerning such acts as digging the earth and uprooting grass. Bodhisattvas avoid these in a manner that differs from practitioners of the Two Vehicles. Why is this?

The Treatise says: Within this discipline, there are cases in which an act is an offense for a sravaka but not for a bodhisattva. There are also cases in which an act is an offense for a bodhisattva but not for a sravaka.

Explanation: The Tathagata established the precepts with two intentions. First, he established precepts for sravakas so that they might liberate themselves. Second, he established precepts for bodhisattvas so that they might liberate both themselves and others. The intentions with which sravakas and bodhisattvas receive the precepts are likewise different. Therefore, what constitutes observance or transgression differs for these two classes of persons. For example, if a sravaka travels during the rains retreat, he transgresses the discipline; if he does not travel, he does not transgress it. If a bodhisattva sees that traveling would benefit sentient beings, then failing to travel is a transgression, while traveling is not.

The Treatise says: The bodhisattva’s discipline consists of three classes of antidotes concerning body, speech, and mind. The sravaka’s discipline consists only of antidotes concerning body and speech.

Explanation: The kinds of discipline are not the same. The essence of the bodhisattva discipline is the wholesome conduct of all three karmic activities. The essence of the sravaka discipline is wholesome conduct of body and speech.

The Treatise says: Therefore, bodhisattvas can commit offenses within the mind. For sravakas, there is no such matter.

Explanation: If the seven kinds of examination and investigation and so forth arise in a bodhisattva, these constitute offenses on the mental ground of a bodhisattva and transgressions of the bodhisattva discipline. It is not so for sravakas.

What is the general characteristic of the bodhisattva discipline?

The Treatise says: In brief, any actions of body, speech, or mind that can benefit sentient beings and are free from fault are actions that bodhisattvas must study and cultivate.

Explanation: If an action is beneficial but entails a fault, it should not be performed. For example, a woman might say to a bodhisattva: “You must take me as your wife. You cannot refuse me.

I will die; and if I do not die, I shall kill you.” If the bodhisattva complies with the woman’s words, she will not die and will not commit an evil deed; thus there is benefit. However, taking that woman as his wife entails a fault and therefore should not be done. If an action brings no benefit and entails no fault, it likewise should not be done.

For example, practitioners of the Two Vehicles are unable to benefit others, yet incur no fault. What is beneficial and free from fault is the bodhisattva discipline. One must engender the wisdom arising from hearing in order to receive it, engender the wisdom arising from reflection in order to study it, and engender the wisdom arising from cultivation in order to practice it.

The Treatise says: Thus one should understand the distinction between the shared and nonshared disciplines.

Explanation: Thus, even regarding the discipline governing naturally wrongful acts, bodhisattvas and practitioners of the Two Vehicles differ: bodhisattvas must guard the mind, whereas practitioners of the Two Vehicles need not do so. They also differ regarding the prescribed discipline, namely in whether or not there is benefit to others. The discipline of bodhisattvas differs from that of practitioners of the Two Vehicles. Moreover, the bodhisattva discipline differs from that of the Two Vehicles in that its scope is vast.

What does this vastness mean, and how many kinds are there?

The Treatise says: One should know that the distinction of vastness is fourfold, for there are four kinds of vastness:

Explanation: Vastness has four meanings. First, it means supreme excellence. One is devoted solely to benefiting others, seeking neither repayment of kindness nor the fruits of samsara. Moreover, the benefit is inexhaustible. Because of these two meanings, it is called supreme. Second, it means great duration, because it is cultivated throughout three great asamkhyeya kalpas. Third, it means completeness. By relying upon the three objects—the ultimate, the conventional, and the work of benefiting others—one brings the accumulations of merit and wisdom to fulfillment. Fourth, it means mastery. By relying upon the four kinds of samadhi, such as the Light of the Mahayana, one can employ various skillful means to benefit others.

The Treatise says: 1. It is vast because its training rules are numerous in kind and immeasurable.

Explanation: The bodhisattva’s training rules have two meanings: first, they are numerous in kind; second, they are immeasurable. “Numerous in kind” reveals the meaning of multiplicity, while “immeasurable” reveals the meaning of greatness. There is no evil whatsoever that is not abandoned, no good whatsoever that is not cultivated, and no sentient being whatsoever who is not delivered; this is called being numerous in kind. There is no limit to the time during which these three disciplines are observed, and their function is inexhaustible; therefore, they are called immeasurable.

The Treatise says: 2. It is vast because it can encompass immeasurable merit.

Explanation: The causes and fruits of each of the Six Perfections and the Four Means of Gathering are divided into nine grades; therefore, they are called immeasurable merit. As the Treatise on the Bodhisattva Stages says: All such accumulations of immeasurable merit are encompassed within the bodhisattva discipline.

The Treatise says: 3. It is vast because it encompasses every intention to benefit sentient beings and every intention to bring them happiness.

Explanation: Skillfully teaching and transforming sentient beings, causing them to leave evil states and become established in wholesome states, is called the intention to benefit. The merit from this will bring rewards in the future; wishing that all sentient beings may enjoy them as they desire is called the intention to bring happiness. Furthermore, great compassion that rescues beings from suffering is the intention to benefit, while great compassion that bestows happiness is the intention to bring happiness.

Furthermore, causing them to attain all supramundane accomplishments is the intention to benefit, while causing them to attain supreme worldly accomplishments is the intention to bring happiness. Furthermore, this vast undertaking has the four means of gathering beings as its essence. The first two means of gathering are the intention to bring happiness, and the latter two are the intention to benefit.

The Treatise says: 4. It is vast because it is the foundation for proceeding toward unsurpassed bodhi.

Explanation: The bodhisattva precepts have three classes and nine grades. The precepts can encompass the three kinds of supreme virtue and the nine kinds of supreme virtue of the Tathagata. Therefore, the precepts of proper restraint are the cause of the Tathagata’s virtue of abandonment; the precepts of gathering wholesome dharmas are the cause of the Tathagata’s virtue of wisdom; and the precepts of gathering sentient beings are the cause of the Tathagata’s virtue of benevolence.

The nine grades of precepts are the causes of the Tathagata’s nine virtues, as explained above. Because the fruit is vast, the cause is vast. The vastness of the fruit has three meanings: First, it is born from a vast cause—that is, the 33 great asamkhyeya kalpas of cultivating the ten perfections and the ten bhumis as its cause.

Second, the fruit attained is vast—that is, it encompasses omniscience, knowledge of all modes, and the Tathagata’s merits as numerous as the sands of the Ganges. Third, its benefit is vast—that is, it benefits ordinary beings and those of the three vehicles until the very end of samsara. These four kinds of vast precepts are all foundations for unsurpassed bodhi.

Only bodhisattvas can cultivate them, whereas those of the Two Vehicles cannot; therefore, this is called a distinction.

The Treatise says: The distinction in profound nature is that, through practicing wisdom in supreme skillful means, a bodhisattva may perform the ten acts, such as killing, yet remain undefiled by the impurity of transgression, generate immeasurable merit, and swiftly attain the fruit of unsurpassed bodhi.

Explanation: In saying that a bodhisattva may practice the skillful means of supreme wisdom, two meanings are now revealed. If a bodhisattva encounters such a situation, there may be someone who is about to create an uninterrupted evil karma. The bodhisattva clearly understands that person’s mind and sees that no other means can cause that person to abandon the evil conduct; only taking the person’s life as a skillful means can prevent that person from committing this evil.

The bodhisattva further knows that if this person relinquishes life, that person will certainly be born in a wholesome realm, whereas if that person does not relinquish life, that person will surely create this karma, fall into a place of extreme suffering and hardship, and endure suffering for a long time. Knowing this, the bodhisattva gives rise to the thought: “If I perform this act of killing, I shall certainly fall into hell.

I vow to undergo this painful retribution on that person’s behalf, causing that person to endure a little suffering in the present but thereafter always to enjoy great happiness in future lives.” This is like a skilled physician treating a sick person: first causing a little pain, then eliminating a grave illness. The bodhisattva’s practice of the path is likewise. Nothing within the bodhisattva path is devoid of merit; hence the bodhisattva remains free from the impurity of transgression, generates and increases immeasurable merit, and swiftly realizes unsurpassed bodhi.

Such skillful means are extremely profound, and the beneficial deeds performed are likewise extremely profound.

The Treatise says: Furthermore, there are transformations manifested through bodily and verbal karma. These should be known as the bodhisattva’s profound precepts.

Explanation: The preceding passage spoke of actual deeds, not manifestations of supernormal wisdom. The following speaks of manifestations of supernormal wisdom, not actual deeds. The bodhisattva precepts have three classes, namely bodily, verbal, and mental karma.

Mental karma is excluded because it does not undergo transformation. Bodily and verbal karma may at times be manifested through transformation, and these too constitute the bodhisattva precepts. These bodily and verbal precepts may manifest the performance of good or evil, or may engender fear or joy, but in every case they cause sentient beings to leave evil states and become established in wholesome states.

These precepts are difficult to conceive or measure and are therefore called extremely profound. Since such acts are not performed by the bodhisattva’s own body and speech, how can they constitute precepts? Because they can accomplish the function of the precepts by causing sentient beings to abandon evil and give rise to goodness.

Therefore, these transformations arise from the bodhisattva’s mental karma. For this reason, the bodhisattva takes mental karma as the precepts.

The Treatise says: Through these precepts, a bodhisattva may sometimes occupy the position of a king and manifest various forms of coercion and affliction in order to establish sentient beings within the moral discipline.

Explanation: Sentient beings are of two kinds. Some are suited to being taught and transformed through joy, just as the kumuda flower blooms beneath the clear moon. Others are suited to being taught and transformed through affliction, just as the lotus blooms beneath the blazing sun. The bodhisattva is likewise: like King Nala and the youth Sudhana, the bodhisattva may manifest either a lovable appearance or a fearsome appearance in order to establish sentient beings in wholesome states.

The Treatise says: Or the bodhisattva may manifest various accounts of former lives, appearing to oppress and afflict others or to suffer affliction from hostile adversaries, in order to cause them to love one another, settle their minds, and perform beneficial deeds.

Explanation: In order to teach and transform sentient beings who hold wrong views and do not believe in cause and effect, causing them to acquire right faith, abandon evil, and cultivate goodness, the bodhisattva manifests various accounts of former lives. For example, King Visvantara gave his children to a brahmin; this appears to be the affliction of others. Yet these children were manifested through transformation. Why? Because the bodhisattva did not afflict those persons but brought them happiness. Another example is the bodhisattva Bhaisajyagarbha, who caused King Mihila and King Videha to afflict one another. This too was a transformation manifested in this manner, after which he caused them to love and benefit one another and to dwell at peace with each other.

What benefit is gained from the bodhisattva’s performance of such deeds?

The Treatise says: First, the bodhisattva causes them to give rise to faith; afterward, the bodhisattva causes their wholesome roots to mature within the noble paths of the three vehicles.

Explanation: First, the bodhisattva causes them to give rise to faith in the bodhisattva; afterward, they practice according to the bodhisattva’s teachings. Thus, their wholesome roots in all three vehicles are brought to maturity.

The Treatise says: This is called the extremely profound distinction of the bodhisattva precepts.

Explanation: These actual practices and the actual practices of a transformation body cannot be practiced by those on the lower bhumis, nor can those of the Two Vehicles comprehend them. Therefore, this is called an extremely profound distinction.

The Treatise says: From these four kinds of distinction, one should know that the distinctions in the bodhisattva’s reception and observance of the precepts have been explained in brief.

Explanation: Receiving them from another is called reception; maintaining them through the purification of one’s own intention is called observance. Furthermore, first acquiring them is called reception, while maintaining them after their acquisition until the attainment of Buddhahood is called observance. Furthermore, practicing the precepts is called reception, while remembering their words and phrases is called observance.

The Treatise says: Furthermore, from these four kinds of distinction arise innumerable further distinctions among the bodhisattva precepts, as explained in the Vinaya, Gusa, and Vaipulya sutras.

Explanation: From these four kinds of distinction arise innumerable further distinctions. Why? Within the distinction of categories alone, if one takes the precepts of proper restraint and differentiates them according to the teachings of the Two Vehicles, they become forty-two thousand. If one takes these precepts together with the other two classes and differentiates them according to the bodhisattva teachings, they become innumerable. The Vinaya, Gusa, and Vaipulya sutras extensively explain as many as one hundred thousand distinctions among the bodhisattva precepts.

Explanation of the Superior Characteristics of the Training in Mind, Chapter 7

The Treatise says: Thus, the distinctions in the training in precepts have been explained.

What are the distinctions in the training in mind?

Explanation: Since distinctions exist between the bodhisattva precepts and the precepts of the Two Vehicles, and since the precepts are the foundation of samadhi while samadhi is accomplished in reliance upon the precepts, there must likewise be distinctions between the bodhisattva’s samadhi and the samadhi of the Two Vehicles. How may this be known?

The Treatise says: In brief, there are six kinds of distinction.

Explanation: If explained extensively, the Mahayana canon establishes five hundred distinct kinds of samapatti. The Visuddhimagga of the Lesser Vehicle establishes sixty-seven distinct kinds of samapatti. Here, only six kinds of distinction are explained in brief. This meaning should be understood.

The Treatise says: What are the six? 1. Distinction in objects, 2. Distinction in classes, 3. Distinction in antidotes, 4. Distinction in application, 5. Distinction in guidance, 6. Distinction in activities.

Distinction in objects means arising with the Dharma of the Mahayana as the object of cognition.

Explanation: There are three kinds of objects of cognition: 1. All objects of suchness, 2. All objects consisting of written words and verbal teachings, 3.

All objects consisting of activities that benefit sentient beings. These three kinds of objects are called the Dharma of the Mahayana. They are objects of cognition only for the concentrations of bodhisattvas and are not objects of concentration for those of the Two Vehicles; hence this is called a distinction.

Furthermore, there are twelve kinds of objects, as stated in the Madhyantavibhaga Treatise: 1. The object to be established. This refers to the ten paramitas, which are established through the ten qualities of suchness. 2.

The object capable of establishing. This refers to the ten qualities of the dharmadhatu, which can establish the ten paramitas. 3. The object of retention.

This means the object of the wisdom born of hearing as it engages a Dharma gateway. Since the wisdom born of hearing can apprehend the substance of the Agama, it is said to be retention. 4. The object of decisive retention.

This means the object of the wisdom born of reflection as it accords with principle and measure. The wisdom born of reflection can discern and select the Agama and its reasoning. Because this is mature wisdom, it is called decisive retention. 5.

The object of realized retention. This means the object engaged by the wisdom born of cultivation. Since the wisdom born of cultivation is of one essence with the principle, it is called realization; since it can encompass both the words and their meaning, it is called retention. 6.

The object of penetration. This refers to suchness as seen on the first bhumi. 7. The object of continuity.

This refers to suchness as the object of cognition from the second bhumi onward. Since the already penetrated suchness continues to flow onward, it is called continuity. That which is engaged as the object of this continuity is called the object of continuity. 8.

The object of supreme practice. This refers to the object engaged by the signless and effortless mind, namely the object of the eighth bhumi. 9. The object that gives rise to wisdom.

This refers to the object engaged on the ninth bhumi. It is the wisdom of mastery founded upon suchness; one attains the four unobstructed understandings and can give rise to wisdom in others. Furthermore, by engaging the treasury of the Tathagata's Dharma, one can oneself give rise to mundane and supramundane wisdom. 10.

The supreme object. This refers to the object engaged by the highest of the highest grades. No wisdom surpasses this wisdom; it is the object of the tenth bhumi.

This wisdom has the ten powers as its essence. Boundless wisdom may be called power. In relation to ten objects, this wisdom is designated as the ten powers.

These ten powers can bring to fulfillment the ten bhumis of the bodhisattva and the nine kinds of right activity of the Tathagata, extending even to boundless transformation bodies. 11 and 12. These refer to the objects engaged by omniscience and the wisdom of all modes, namely objects according to principle and according to measure. These twelve objects are the common objects engaged by shamatha and vipashyana.

All objects engaged by concentration and wisdom are included within these twelve.

The Treatise says: Distinction in classes means:

Explanation: There are four samadhis. Since there are five hundred classes of concentration, this is called classes. In the Lesser Vehicle, even the names of these are unheard of, much less could they be cultivated; hence this is called a distinction. These four samadhis can destroy the four obstacles to the virtues, namely the four kinds of samsara, and can attain the four fruits of virtue, namely purity, self, bliss, and permanence. Therefore, these four concentrations are established as the paths to the four virtues.

The Treatise says: The Mahayana Light Samadhi,

Explanation: Mahayana has three meanings: first, nature; second, accordance; third, attainment. Nature refers to the three non-natures. Accordance refers to encompassing the practices of merit and wisdom.

The ten bhumis and the ten paramitas accord with non-nature. Attainment refers to the fruits of the four virtues that are attained. Because this concentration takes these three as its objects, it is called Mahayana.

Relying upon this concentration, one attains nonconceptual wisdom. Since nonconceptual wisdom illuminates suchness and is no different from the Buddha, it is called light, meaning illumination. Because this concentration engages true suchness and is easy to attain, and because it possesses immeasurable virtues, it can destroy the habitual tendencies of the icchantika, namely the obstacle of expedient samsara.

With respect to great purity, because this obstacle is destroyed, the fruit of great purity is attained.

The Treatise says: The King Who Accumulates Merit Samadhi,

Explanation: All wholesome dharmas, apart from prajna, are called merit. This merit has four grades: those of ordinary beings, the Two Vehicles, and bodhisattvas. Through this concentration, a bodhisattva can cause the four kinds of merit not yet arisen to arise, those not yet increased to increase, and those not yet perfected to become perfect; hence it is called accumulation.

Because one possesses mastery over these three aspects—arising, growth, and perfection—it is called king. Through such mastery, one can practice generosity and the other ten paramitas. By perfecting the merit that constitutes the provisions for bodhi, one can destroy the habitual tendencies of the self-view held by non-Buddhist practitioners, namely the obstacle of causal samsara with respect to the great self.

Because this obstacle is destroyed, the fruit of the great self is attained. Furthermore, all wholesome dharmas rely upon suchness, and suchness can gather together all wholesome dharmas; therefore, suchness is called the accumulation of merit. Since this concentration possesses mastery within suchness, it is called king.

The Treatise says: The Bhadrapala Samadhi,

Explanation: Bhadra has two meanings: first, one can presently abide in bliss; second, one can attract and encompass all virtues. To presently abide in bliss means that this concentration can enable a bodhisattva's body not to abandon the nature of space and, by relinquishing the three times, to attain abiding in bliss. To attract and encompass all virtues means that it can attract and encompass immeasurable concentrations unknown and unheard of by those of the Two Vehicles.

On the basis of each concentration, immeasurable superknowledges and wisdoms arise. Because of these two meanings, the bodhisattva can abandon the habitual tendency of fear belonging to shravakas, namely the obstacle of samsaric existence with respect to great bliss. Because this obstacle is destroyed, the fruit of great bliss is attained.

This concentration engages suchness, which is the essence of the bodhisattva; hence it is not separate from wisdom. Since it can induce all concentrations, superknowledges, and wisdoms, concentration is taken as its essence.

The Treatise says: The Shurangama Samadhi, and so forth.

Explanation: This concentration is practiced by bodhisattvas of the tenth bhumi and by Buddhas, and therefore it receives this name. Why is this so? Bodhisattvas of the tenth bhumi and Buddhas possess four supreme virtues and are therefore called Shurangama: First, they are fearless because they have attained omniscience.

Second, they are free from doubt because, among purified sentient beings, they see none whose person is their equal. Third, their virtues are firm and genuine, and they constantly remain in contemplation without mental distraction. Fourth, they possess supreme power and can destroy the difficult-to-destroy obstacle of the fundamental ground of ignorance.

Those endowed with these four virtues can practice and realize this concentration; therefore it is called Shurangama. This concentration is practiced primarily for the benefit of others and can eliminate the habitual tendency of self-cherishing belonging to pratyekabuddhas, namely the obstacle of samsara devoid of conditioned existence with respect to great permanence. Because this obstacle is destroyed, the fruit of great permanence is attained.

The words “and so forth” refer collectively to all the concentrations.

The Treatise says: encompassing the various classes of samadhi.

Explanation: The various names of the five hundred concentrations are all classes of the four concentrations, and all are encompassed within these four concentrations.

The Treatise says: Distinction in antidotes means taking all dharmas as the single common object of wisdom.

Explanation: Nonconceptual wisdom engages the suchness of all conditioned and unconditioned dharmas. “Common” means a single object. In this wisdom, there is no longer any distinction between wisdom and its object.

The Treatise says: It is like using one wedge as an expedient means to remove another wedge.

Explanation: When people in the world wish to split wood, they first use a small wedge and afterward use a large wedge. A practitioner of contemplation destroys afflictions in the same way: first using an inferior path, next using an intermediate path, and finally using a supreme path.

The Treatise says: It extracts all the obstacles of coarse heaviness from the fundamental consciousness.

Explanation: Within the continuous stream of the fundamental consciousness are three grades of defiled seeds—karma, karmic retribution, and afflictions—called habitual tendencies, which can obstruct the four virtues. Through this concentration, those not yet extinguished are caused to be extinguished, and those already extinguished are prevented from arising again. The antidote, that which is counteracted, and the result of counteraction are entirely different from those of the Two Vehicles; hence this is called a distinction.

The Treatise says: The distinction in application is that, having long abided happily in samadhi in the present life, one can take birth at will in superior places.

Explanation: Bodhisattvas employ many skillful means to discipline and mature the mind, just as a metalworker refines metal to obtain pure metal. Once the mind has been disciplined and matured, this is called application at will. Why is this?

By virtue of this concentration, if a bodhisattva wishes to bring the Buddha-Dharma to maturity, he can abide upon a single object at will for a long time; what has not yet been attained he causes to be attained, what has been attained he causes to be perfected, and what has been perfected he causes not to regress or be lost. Having acquired such power in the present life, in the next life, wherever he takes birth, he can greatly benefit sentient beings, encounter a Buddha appearing in the world, and hear the true Dharma; this is called a superior place of birth.

By virtue of this concentration, in a superior place of birth the bodhisattva attains the three capacities of taking up, abiding, and relinquishing, and can employ them at will without exhaustion, regression, or loss. This concentration does not exist in the shravaka vehicle; therefore it is called a distinction.

The Treatise says: The distinction in what is induced is the ability to induce, without obstruction, all kinds of supernormal powers throughout all worlds.

Explanation: Bodhisattvas possess the concentration of great deeds. This means that they are unobstructed with regard to all matters and in all places. “Inducing” has two meanings.

The first is that which induces, namely, the power of concentration. According to the person, the object, and the practice, one of keen faculties who takes the unconditioned as the object attains mastery in the three phases of entering, abiding, and emerging. The second is that which is induced, namely, the deeds accomplished through concentration.

In such acts as shaking the earth and emitting light, superior supernormal wisdom cannot be overcome, and everything manifested occurs at will. Since it cannot be obstructed and karma cannot impede it, it is called unobstructed induction. Capacity alone may be present without application; application refers to the distinctions among deeds.

Only bodhisattvas possess this concentration; those of the Two Vehicles cannot cultivate it. Therefore it is called a distinction.

The Treatise says: The distinction according to deeds is as follows:

Explanation: By these deeds, one should know that the concentration of bodhisattvas differs from the concentration of those of the Two Vehicles. What are these deeds?

The Treatise says: causing to shake,

Explanation: At will, they can cause the worlds of the ten directions to tremble.

The Treatise says: emitting light,

Explanation: At will, they can illuminate the worlds of the ten directions.

The Treatise says: pervading everywhere,

Explanation: Light, the sound of the Dharma, and emanated bodies can at will pervade the worlds of the ten directions.

The Treatise says: manifesting,

Explanation: Relying upon the bodhisattva’s supernormal wisdom, sentient beings can behold immeasurable worlds and all Buddhas and bodhisattvas; whatever they wish to see, they can behold at will.

The Treatise says: transforming,

Explanation: They cause the natures of the four great elements and so forth to transform into one another.

The Treatise says: going and returning,

Explanation: In a single instant, they can travel back and forth through immeasurable worlds. This supernormal wisdom itself has three kinds: 1. The swift supernormal wisdom of the mind: as soon as the mind takes an object, one appears there in response to the thought. 2. The supernormal wisdom of bodily form: like a bird in flight. 3. The supernormal wisdom of transformation: that is, contracting what is long and making it short.

The Treatise says: making what is distant near,

Explanation: They cause what is distant to become near, with nothing intervening. This applies to three activities: seeing, hearing, and acting.

The Treatise says: transforming the coarse into the subtle,

Explanation: They cause countless worlds to become smaller than a mote of dust and enter into a mote of dust, while the mote of dust remains as it was.

The Treatise says: transforming the subtle into the coarse,

Explanation: They cause a single mote of dust to contain countless worlds, while the worlds remain as they were.

The Treatise says: causing all forms to enter the body,

Explanation: All manner of rare and wondrous phenomena appear within the body.

The Treatise says: assuming a similar form and entering among a multitude,

Explanation: For example, when bodhisattvas go to the Heaven of the Thirty-Three, they adopt the bodily form, manner of dress, adornments, and speech of those who dwell there, enter among the multitude, and transform and guide them.

The Treatise says: either appearing or disappearing,

Explanation: They can cause one or many forms to appear where there were none; this is manifestation. They can cause one or many existing forms to become nonexistent; this is concealment.

The Treatise says: possessing the eight kinds of mastery,

Explanation: The number eight is as explained previously. Furthermore, acts such as the Buddha, the Blessed One, causing Mara, after practicing the Buddha path, eventually to attain Buddhahood are also called mastery.

The Treatise says: counteracting the supernormal powers of others,

Explanation: Through the bodhisattva’s power of concentration, the supernormal wisdom of others is rendered ineffective.

The Treatise says: or causing others to possess eloquence,

Explanation: If someone suddenly wishes to pose a challenge, the bodhisattva can cause that person to possess the ability to debate eloquently.

The Treatise says: and recollection,

Explanation: If people hold wrong views, the bodhisattva causes them to recollect their former lives and personally verify cause and effect.

The Treatise says: joy and bliss,

Explanation: Whether a bodhisattva enters the hells, is born during a famine, or goes to a place afflicted by disease, if the bodhisattva experiences joy and bliss, he causes the sentient beings there equally to attain that same joy and bliss. Or he may simply bestow happiness upon them; or first cause them to attain concentration; or, while they are listening to the Dharma, cause them through this joy and bliss to experience sixty minor kalpas as though they were but a single instant.

The Treatise says: or emitting light,

Explanation: This is done to summon bodhisattvas from other regions to assemble together.

The Treatise says: being able to induce all the characteristics of great supernormal wisdom,

Explanation: The noble supernormal wisdom of shravakas can produce one hundred and one transformations, whereas the manifestations of a bodhisattva’s supernormal wisdom are incalculable. Furthermore, in order to indicate what has not yet been stated, this general statement is first set forth.

The Treatise says: being able to induce all difficult right practices,

Explanation: This accomplishes the benefit of others as explained above. What follows further clarifies the bodhisattva’s own practice. This concentration can induce the bodhisattva’s right practices. This is something those of the Two Vehicles cannot accomplish.

The Treatise says: being able to encompass the ten kinds of right practice that are difficult to cultivate.

Explanation: These ten kinds of right practice are categories of concentration; therefore concentration can encompass these right practices.

The Treatise says: What are these ten kinds of right practice that are difficult to cultivate? The first is voluntarily undertaking what is difficult to cultivate, because one personally undertakes the wholesome vows directed toward bodhi.

Explanation: If one relies upon another to make the ten vows, this is not difficult, because they have not been established by oneself. A bodhisattva personally possesses three powers: first, wisdom capable of clearly understanding skillful means; second, loving-kindness and compassion capable of embracing sentient beings; and third, right effort capable of fulfilling the ten vows. These three things are difficult to attain, yet the bodhisattva can attain them. Because he possesses these three attainments, without relying upon another he can personally make the vows. Furthermore, if one undertakes wholesome vows for one’s own sake, this is not difficult. It is difficult only when, without any self-interested cause or condition, one undertakes them solely for the sake of others.

The Treatise says: The second is that which is difficult to cultivate because it cannot be escaped, for the sufferings of samsara do not cause one to regress.

Explanation: Neither the eight sufferings of beginningless samsara nor the prolonged endurance of the eight sufferings after generating bodhicitta causes the bodhisattva to turn away from compassionate conduct or to regress from bodhi practice. This is extensively explained in the Treatise on the Stages. Therefore it is said to be difficult to cultivate.

The Treatise says: The third is not acting contrary to what is difficult to cultivate, because one counteracts sentient beings who are devoted to wrongdoing.

Explanation: Sentient beings in samsara constantly give rise to evil conduct. The bodhisattva does not contemplate their faults, but, in order to liberate them, continually approaches them and performs wholesome deeds for their sake. Therefore this is called difficult to cultivate.

The Treatise says: The fourth is what is difficult to cultivate when directly confronted with it: even toward hateful enemies, one must still perform every deed that benefits them.

Explanation: If sentient beings commit extremely evil deeds against a bodhisattva, the bodhisattva repays them with great beneficence; therefore, this is said to be difficult to cultivate.

Treatise: Fifth is the difficult cultivation of non-defilement, meaning that although a bodhisattva is born in the world, the bodhisattva is not defiled by worldly dharmas.

Explanation: Out of love for sentient beings, the bodhisattva enters samsara. Having entered samsara, the bodhisattva is not defiled by the eight worldly dharmas. Loving without being defiled is therefore said to be difficult to cultivate.

Treatise: Sixth is the difficult cultivation of faith and aspiration, meaning that, in practicing the profound Mahayana, one can believe in and delight in its vast and profound principles.

Explanation: “Profound” in the original means “bottomless.” It has three meanings: first, its teaching and principles are difficult to contemplate; second, its path is difficult to practice; third, its fruit is difficult to realize. Because its majestic virtue is perfect, it is vast; because its principles are subtle, it is extremely profound. Majestic virtue is of three kinds: first, mastery according to one’s wishes; second, purity; third, immutability. The principle is the principle of the three non-natures. None of these is within the sphere of the lower stages; therefore, this is said to be difficult to cultivate.

Treatise: Seventh is the difficult cultivation of penetration, because it is difficult to penetrate the twofold selflessness of persons and dharmas.

Explanation: Previously, at the stage of the Ten Understandings, one penetrated the selflessness of persons. Now, at the first bhumi, one further penetrates the selflessness of dharmas. These two forms of emptiness transcend the natures of existence and nonexistence. If one penetrates them, one becomes identical with this Dharma; therefore, this is said to be difficult to cultivate.

Treatise: Eighth is the difficult cultivation of discernment, meaning that one can judge in accordance with principle the extremely profound scriptures of the Buddhas, the Tathagatas, whose meaning is not definitive.

Explanation: The true Dharma taught by the Tathagata does not fall outside the two categories of definitive meaning and non-definitive meaning. If sentient beings possess only the faculty of faith and do not yet possess the faculty of wisdom, the Tathagata teaches them Dharma of non-definitive meaning in order to perfect their faculty of faith, as in the teachings of the Two Vehicles. Furthermore, in order to subdue arrogant sentient beings, he teaches Dharma of non-definitive meaning.

This is explained extensively in the Treatise on the Seventeen Stages. To give rise to the wisdom of hearing, reflection, and cultivation, he teaches scriptures of definitive meaning. Because the words of scriptures of non-definitive meaning are esoteric, it is difficult to judge them correctly in accordance with principle; therefore, this is said to be difficult to cultivate.

Treatise: Ninth is difficult to cultivate because one neither abandons nor is defiled; that is, one does not abandon samsara yet is not defiled by samsara.

Explanation: Because of compassion, one does not abandon samsara. Because of prajna, one is not defiled by it. One neither clings to nor abides in samsara or nirvana; therefore, this is said to be difficult to cultivate.

Treatise: Tenth is the difficult cultivation of preparatory practice. Just as the Buddhas, the Tathagatas, are liberated from all obstructions and abide where no effort is required, yet can perform deeds benefiting all sentient beings, one applies oneself to cultivation until the end of samsara.

Explanation: To fully reveal the three bodies, the text speaks of the Buddhas, the Tathagatas. “All obstructions” means the three obstructions, the four obstructions, the thirty obstructions, and so forth. Because the Dharma-body has attained stainless purity, it abides in liberation from all obstructions. The Dharma-body perpetually abides in liberation. After samsara has come to an end, relying on the Dharma-body, the response-body arises; all its proper activities naturally and perpetually unfold without deliberate effort. Relying on the response-body, the transformation-body arises and performs all deeds that benefit sentient beings, enabling them, in accordance with their faculties and dispositions, to plant wholesome seeds until they attain liberation.

Treatise: One delights in cultivating this preparatory practice.

Explanation: “Delights,” which in the original is lạc, is explained as wishing to attain. Giving rise to right diligence is cultivation. Constant cultivation and reverent cultivation are preparatory practice; therefore, this is said to be difficult to cultivate.

Treatise: Within the difficult cultivation of discernment, it is said that the Buddhas, the Tathagatas, teach scriptures of non-definitive meaning. What is the intent of this?

It means that a bodhisattva must contemplate and understand them in accordance with principle.

Explanation: Of the ten difficult cultivations, nine meanings are easy to explain and therefore are not explained again. The eighth is difficult to explain. A bodhisattva must discern it through careful observation; therefore, its characteristics must be revealed again.

Treatise: As a scripture says: How does a bodhisattva expend not a single thing and give to not a single person?

It is when a bodhisattva skillfully practices immeasurable and innumerable acts of giving, and the practice of giving continuously arises throughout the worlds of the ten directions.

Explanation: The bodhisattva relinquishes self-cherishing and embraces all sentient beings as the bodhisattva’s own being. All practices of the path and all possessions belong to sentient beings; thus, the possessions are not one’s own, and those who use them are not others. What relation do those possessions and those who use them have to me?

If one can employ one’s mind in this way, one can skillfully practice giving. Furthermore, when a bodhisattva relinquishes self-cherishing and embraces all sentient beings as the bodhisattva’s own being, the giving practiced by all sentient beings is itself the bodhisattva’s practice of giving. The bodhisattva therefore gives rise to a mind of sympathetic joy and gains immeasurable merit from giving.

In this way, too, not a single thing is expended and nothing is given to a single person. This is called skillfully practicing giving.

Treatise: How does a bodhisattva delight in practicing giving?

It is when a bodhisattva does not delight in practicing every kind of giving.

Explanation: If a bodhisattva does not delight in practicing the eight meanings of giving, such as “according to intention,” but delights only in practicing the giving of a bodhisattva’s purified mind. Furthermore, if a bodhisattva does not delight in worldly giving that clings to the three spheres, but delights in practicing giving without attachment to the three spheres. Furthermore, attachment is called delight. If a bodhisattva clings to the cause of giving or clings to the fruit of giving, this is called delighting in the practice of giving, termed in the original “delighting in practicing giving.” If a bodhisattva does not cling to the practice of giving, this is called not delighting in the practice of giving, termed in the original “not delighting in practicing giving.”

Treatise: How does a bodhisattva practice giving with a mind of faith?

It is when a bodhisattva does not practice through faith in the minds of the Buddhas, the Tathagatas.

Explanation: Because the bodhisattva personally realizes giving, the bodhisattva practices giving. The bodhisattva does not practice giving because of faith in another. The former faith is established as faith because the faculty of faith is present; the latter faith is not established as faith because the faculty of faith is absent.

Treatise: How does a bodhisattva initiate the practice of giving?

It is when a bodhisattva does not deliberate about giving on the bodhisattva’s own behalf.

Explanation: If a bodhisattva is by nature capable of practicing giving and lacks such obstructions as stinginess, jealousy, and so forth, the bodhisattva practices giving without first deliberating about it personally.

Treatise: How does a bodhisattva always remain joyful and masterful in giving?

It is when a bodhisattva has no fixed time that is the time for giving.

Explanation: In giving, the bodhisattva does not designate any particular time as the time for giving and does not give according to only one manner.

Treatise: How can a bodhisattva perform great giving?

It is when a bodhisattva, in regard to giving, is free from the conception of Sa-la.

Explanation: Sa-la has two meanings: first, truthful and genuine; second, scattered and confused. “Truthful and genuine” is direct speech. “Scattered and confused” is esoteric language.

If one takes the direct expression, then being free from truthfulness and genuineness is contrary to great giving. If one takes the esoteric expression, then being free from scattered confusion accords with great giving. Giving practiced after becoming free from desire in the three realms is called great giving.

Why is this? The giving practiced by a bodhisattva who is free from desire cannot be matched even by the giving practiced a hundred thousand myriad times over by ordinary beings fully bound by fetters. If giving and meditative concentration obstruct one another, it is not called great giving.

Because they do not obstruct one another, it is called great.

Treatise: How is a bodhisattva pure in regard to giving?

It is when a bodhisattva is stingy regarding Uất-ba-đề.

Explanation: Uất-ba-đề has two meanings: first, arising; second, uprooting and casting off the body. “Arising” is direct speech. “Uprooting and casting off the body” is esoteric language. If one takes the direct expression, the arising of stinginess is contrary to pure giving. If one takes the esoteric expression, uprooting and casting off stinginess accords with pure giving. Uprooting means eliminating the view of a self in the body. The view of a self in the body is the root of stinginess. Casting off the body means eliminating the substance of stinginess. Because the bodhisattva can sever the view of a self in the body and extinguish stinginess, the bodhisattva is pure in regard to giving.

The Treatise says: How can a bodhisattva abide in generosity?

It is when a bodhisattva does not abide in the final culmination.

Explanation: “Final culmination” has two meanings. First, generosity has a beginning, a middle, and an end, and the last is taken as the final culmination. According to this meaning, if one does not abide in the final part of generosity, how could it be said that one abides in generosity?

This would be contradictory. Second, if nirvana with remainder is called the culmination, then nirvana without remainder is called the final culmination. If a sravaka abides in nirvana without remainder, does not again give rise to the aspiration, and does not perform deeds benefiting sentient beings, then he cannot abide in generosity.

Relying upon great compassion, a bodhisattva does not abide in nirvana without remainder as a sravaka does; therefore, the bodhisattva perpetually practices the Six Paramitas without end. According to this meaning, it accords with the meaning of abiding in generosity.

The Treatise says: How is a bodhisattva sovereign with respect to generosity?

It is when a bodhisattva does not attain sovereignty with respect to generosity.

Explanation: If a bodhisattva does not allow the obstacles to generosity to attain sovereignty, then the bodhisattva attains sovereignty with respect to generosity. Formerly, at the stage of an ordinary being, there was no path of antidotal practice to counteract the two kinds of delusion eliminated by the paths of seeing and cultivation. Whenever the bodhisattva wished to give rise to them, they arose, and thus they attained sovereignty. Now that the bodhisattva has entered the noble stage, because of the path of antidotal practice, the bodhisattva does not allow the delusions to attain sovereignty and thus attains sovereignty with respect to generosity.

The Treatise says: How is a bodhisattva inexhaustible with respect to generosity?

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

Explanation: Nirvana without remainder is called the inexhaustible. Unlike a sravaka, the bodhisattva does not enter the inexhaustible and cease to benefit others. Therefore, the bodhisattva is inexhaustible with respect to generosity.

The Treatise says: As stated in the Sutra on Generosity, so too should morality through prajna be understood according to principle.

Explanation: Just as the Sutra on Generosity contains statements concerning generosity that are not of definitive meaning, statements concerning the other paramitas also contain language that is not of definitive meaning. All must be discerned and judged according to principle in order to be understood.

The Treatise says: Another sutra states: How does a bodhisattva commit the taking of life?

It is when a bodhisattva brings to an end the continuity of beings who possess bodies and lives.

Explanation: Where there is life, one knows that there is karma. Where there is karma, one knows that there are delusions. Because of these three, continuity throughout the six destinies and four modes of birth is never severed. If, in accordance with the capacities of sentient beings, a bodhisattva teaches the noble paths of the Three Vehicles, causing them to practice and sever these three dharmas and attain the fruition of nirvana without remainder, so that there is no further continuity, this is the severing of life and is therefore called taking life.

The Treatise says: How does a bodhisattva take what has not been given?

It is when a bodhisattva personally takes sentient beings, without their being given by others.

Explanation: Through great compassion, the bodhisattva gathers and transforms all sentient beings, making them members of his spiritual family and enabling them to leave behind the perils of samsara, without their being given to him by their parents or masters. Therefore, it is said that he takes them rather than their being given by others.

The Treatise says: How does a bodhisattva engage in sexual misconduct?

It is when a bodhisattva gives rise to an improper intention toward objects of desire and so forth.

Explanation: The bodhisattva’s three kinds of karma run counter to sexual desire. In mind, the bodhisattva knows it to be false and unreal and the source of all evils. The mouth speaks of it, but the body does not perform it, which also runs counter to it. Thus, the bodhisattva gives rise to an intention contrary to objects of desire and so forth, and this is called engaging in sexual misconduct.

The Treatise says: How can a bodhisattva speak falsely?

It is when a bodhisattva can speak of what is false as false.

Explanation: All dharmas are false and illusory. The bodhisattva speaks of them exactly as false and illusory; therefore, it is said that the bodhisattva can speak falsely.

The Treatise says: How does a bodhisattva engage in divisive speech?

It is when a bodhisattva constantly abides in ultimate emptiness and quiescence.

Explanation: Divisive speech means uttering slanderous words that cause discord between this person and that person. The bodhisattva contemplates emptiness and teaches emptiness, causing self and others not to perceive any “this” or “that,” much less any union between them. Therefore, this is called divisive speech.

The Treatise says: How can a bodhisattva abide in Ba-luu-su?

It is when a bodhisattva abides on the further shore of the knowable.

Explanation: According to the literal expression, Ba-luu-su belongs to the category of harsh speech. One who abides in harsh speech does not draw close to others. The bodhisattva abides on the further shore of the knowable, namely, the principle of the three non-natures, which likewise cannot be approached by sentient beings. This principle is not one practiced by ordinary beings or followers of the Two Vehicles; therefore, it is said that the bodhisattva can abide in harsh speech. According to the esoteric expression, Ba-luu-su belongs to the category of abiding on the further shore. Thus, the esoteric expression reveals the literal expression.

The Treatise says: How can a bodhisattva speak words that are incongruous?

It is when a bodhisattva can analyze and break down all dharmas, explaining them according to their categories.

Explanation: The bodhisattva can analyze and break down all dharmas, showing that faculties, objects, and consciousnesses are all devoid of anything that can be possessed. This absence of anything possessed cannot definitively be said to be nonexistent, nor can it definitively be said to exist. Neither existence nor nonexistence can be apprehended; therefore, the bodhisattva can speak words that are incongruous.

The Treatise says: How does a bodhisattva practice A-ti-tri-ha-lau?

It is when a bodhisattva repeatedly causes himself to attain the unsurpassed concentrations.

Explanation: According to the literal expression, A-ti-tri-ha-lau belongs to the category of craving. One who practices craving necessarily delights in external objects. The bodhisattva constantly desires to cause himself to attain the highest concentrations; therefore, this is called practicing craving. Furthermore, according to the esoteric expression, A-ti-tri-ha-lau belongs to the category of constantly attaining concentration. Thus, the esoteric expression reveals the literal expression.

The Treatise says: How does a bodhisattva give rise to a jealous and harmful mind?

It is when a bodhisattva can destroy the delusions in the mind-ground of himself and others.

Explanation: Anger has jealousy and harming others as its characteristic. The bodhisattva gives rise to the intention to sever and extinguish all the afflictions of himself and others; therefore, he gives rise to a mind of abhorrence and harm.

The Treatise says: How does a bodhisattva give rise to wrong view?

It is when a bodhisattva, in accordance with principle, universally examines the wrong nature operating everywhere.

Explanation: The Mahayana regards discriminative construction as wrong nature. The discriminated nature pervades the other-dependent nature; this is wrong nature. Freedom from discrimination is called the true nature—the emptiness of persons and dharmas. The Lesser Vehicle regards the view of a self in the body as wrong nature. Because this view of a self in the body gives rise to the delusions, when one is free from it, all wrong attachments can no longer arise, and one realizes the true nature, the emptiness of persons. The bodhisattva is able, in accordance with principle, to examine this wrong nature and perceive it as wrong; therefore, this is called giving rise to wrong view.

The Treatise says: Another sutra states: The Buddha-Dharma is exceedingly profound.

Explanation: Previously, the Six Paramitas were elucidated, and afterward the Ten Evils were revealed. What follows discusses the path and its fruits; therefore, it is said to be exceedingly profound.

The Treatise says: In what way is it exceedingly profound?

This Treatise itself distinguishes and explains this extensively:

-All Buddha-Dharmas have permanence as their nature because the Dharma-body permanently abides.

Explanation: The Dharma-bodies of all Buddhas permanently abide. All Buddha-Dharmas rely upon the Dharma-body and take the Dharma-body as supreme; therefore, the permanent abiding of the Dharma-body is the nature of all Buddha-Dharmas.

The Treatise says: -All Buddha-Dharmas have severance as their nature because all obstructions are completely severed.

Explanation: Each and every Buddha-Dharma is free from the obstruction of delusion and the obstruction to knowledge; therefore, the complete severance of obstructions is the nature of all Buddha-Dharmas. The cessation of present afflictions is severance; the non-arising of future afflictions is exhaustion, their complete ending. This is the knowledge of exhaustion and the knowledge of non-arising.

The Treatise says: -All Buddha-Dharmas have arising as their nature because transformation bodies perpetually arise.

Explanation: Through the original vow of great compassion, transformation bodies arise. Because their continuity is inexhaustible, transformation bodies continually arise. This is the nature of all Buddha-Dharmas.

The Treatise says: -All Buddha-Dharmas have attainment as their nature because attainment operates together with the antidotes to the eighty-four thousand afflictions of sentient beings.

Explanation: All Buddha-Dharmas take non-attainment as their nature. This is the correct teaching. Because of the three non-natures, they cannot be definitively said to exist or not to exist. Therefore, although they take non-attainment as their nature, there is also the meaning of that which is capable of attainment. Apart from the Buddha-Dharma, one cannot understand the afflictions that must be counteracted, nor can one establish the path capable of counteracting them.

The Treatise says: All Buddha-Dharmas have desire as their nature, because, out of loving-kindness for sentient beings, there is the aspiration to gather them in and cause them to become one’s own substance.

-All Buddha-Dharmas have anger as their nature.

-All Buddha-Dharmas have delusion as their nature.

-All Buddha-Dharmas have the dharmas of ordinary beings as their nature.

Explanation: This has two meanings. First, bodhisattvas gather all sentient beings possessed of desire into themselves as their own substance, because all Buddha-Dharmas depend upon that substance. Second, great compassion is love, and love is desire. Bodhisattvas employ great compassion to gather in all sentient beings and, relying upon great compassion, give rise to the practices of merit and wisdom. Therefore, the same applies to anger, delusion, and the dharmas of ordinary beings.

The Treatise says: All Buddha-Dharmas have non-attachment as their nature, because they accomplish suchness, which no obstruction can defile.

Explanation: Suchness subsequent to the path cuts off all obstructions. Because it is utterly stainless and pure, it is called accomplishment. No obstruction can defile it, because all Buddha-Dharmas take this suchness as their essence.

The Treatise says: All Buddha-Dharmas cannot be defiled or attached to. When the Buddhas appear in the world, no worldly dharma can defile them.

Explanation: Previously, the object of suchness was clarified. Here, the wisdom of suchness is discussed. Buddhas and bodhisattvas take the wisdom of suchness as their essence; this is the response body. This essence is the manifestation of suchness as consciousness-only. It does not arise from faculties and their objects, nor can it be defiled or attached to by the eight worldly dharmas or by afflictions such as desire and anger that arise from worldly dharmas. Why is this? Because these are precisely what the essence of suchness counteracts. The accomplishment of non-conceptual wisdom attained through cultivation is called the appearance of the Buddhas in the world.

The Treatise says: Therefore, the Buddha-Dharma is said to be exceedingly profound.

Explanation: This sentence concludes the preceding meaning. It shows that the Buddha-Dharma is difficult to contemplate, difficult to practice, and difficult to realize. Because it possesses these three meanings, it is said to be exceedingly profound.

The Treatise says: Because they cultivate the paramitas; because they bring sentient beings to maturity; because they purify Buddha-fields; and because they induce and retain all Buddha-Dharmas, one should understand the distinctions in the functions of the bodhisattvas’ samadhis.

Explanation: This treatise clarifies the bodhisattvas’ samadhis. It does not discuss any other distinctions, but speaks only in general of distinctions in their functions. The concentrations cultivated by bodhisattvas have general and particular aspects.

There are four general aspects and five hundred particular aspects. These four are functions common to all concentrations. Why is this?

After bodhisattvas attain concentration, relying upon it they cultivate the Ten Perfections, and relying upon it they bring sentient beings to maturity. How do they bring sentient beings to maturity? Relying upon this concentration, they give rise to supernormal powers and wisdom, guiding beings to enter the stage of correct concentration.

Moreover, relying upon the power of this concentration, they purify Buddha-fields. Why is this? Because, through mastery of mind, they can create at will pure lands of gold, jewels, and so forth.

Furthermore, relying upon this concentration, they presently attain abiding in peace and bliss, and can induce, gather, and bring all Buddha-Dharmas to maturity. These four activities are the common and distinctive functions of all concentrations. They should be understood in this way.