攝大乘論釋

Explanation of the Distinctive Marks of Wisdom 10-3

The Treatise says: Furthermore, what are the marks of the purity of the Pure Lands of the Buddhas, the Tathagatas?

Explanation: Previously, among the seven recollections, the Tathagata’s great wealth and bliss were said to be the Pure Land. It was stated only that eight kinds of persons cannot attain it and two kinds can attain it, but it was not yet clear where this non-attainment and attainment occur. Now, in order to clarify this place, the marks of the Pure Land are asked about.

The Treatise says: As stated in the Hundred-Thousand-Verse Sutra concerning the dependent origination of the Bodhisattva Piṭaka:

Explanation: The sutras are cited collectively; hence it says, “As stated in the sutra.” Within the Bodhisattva Piṭaka there is a distinct Pure Land Sutra. Since this sutra contains one hundred thousand verses, it is called the Hundred-Thousand-Verse Sutra. Moreover, the Avataṃsaka Sutra contains one hundred thousand verses and is therefore also called the Hundred-Thousand-Verse Sutra. In the account of dependent origination in this sutra, the marks of the Pure Land are extensively explained.

What qualities are revealed by such a description of the Pure Land?

The Treatise says: The Buddha, the Blessed One, dwells in a palace adorned with seven precious substances, resplendent and radiant in all directions,

Explanation: 1. gold, 2. silver, 3. vaiḍūrya, 4. musāragalva, 5. aśmagarbha, 6. indranīla, and 7. lohita-mukta. The light of each of these precious substances shines everywhere. This place is adorned with the seven precious substances, and the Buddha dwells therein.

The Treatise says: emitting a great light that illuminates immeasurable worlds,

Explanation: This describes the places reached by the light of the seven precious substances and explains the meaning of “illuminating everywhere.” These two passages describe the perfect purity of form and appearance.

The Treatise says: immeasurable realms, each exquisitely adorned and fully established,

Explanation: These adornments are rare and beyond comparison; therefore, they are called “exquisite adornments.” Because there are many kinds of exquisite adornments, they are said to be immeasurable. The lands through which one travels are called realms; the places where one dwells are called abodes. Every realm and every abode is completely adorned; therefore, they are said to be “fully established.” This passage describes the perfect purity of outward form.

The Treatise says: an expanse so vast that its boundaries cannot be measured,

Explanation: Measuring in a straight line is called surveying; measuring the circumference is called measuring. The boundaries of each Buddha’s Pure Land cannot be surveyed or measured by ordinary beings in numbers of yojanas. This passage describes the perfect purity of extent.

The Treatise says: transcending the sphere of activity of the three realms,

Explanation: The truth of origination in the three realms is “activity.” The truth of suffering in the three realms is its “sphere.” The Pure Land is not included within the two realms of suffering and origination; therefore, it is said to “transcend the sphere of activity of the three realms.” This passage describes the purity of its location.

If it is not included within suffering and origination, from what cause is it born, and what Dharma constitutes its essence?

The Treatise says: born from the efficacy of wholesome dharmas that transcend the supramundane,

Explanation: The wholesome qualities of the Two Vehicles are called supramundane. From the eighth bhūmi upward through the Buddha-ground is called that which transcends the supramundane. Supramundane dharmas are the antidote to mundane dharmas. Dharmas transcending the supramundane are the antidote to supramundane dharmas. Efficacy has the four conditions as its characteristic. This Pure Land arises from the efficacy of wholesome dharmas transcending the supramundane; therefore, it does not take the truth of origination as its cause. This passage describes the perfect purity of its cause.

What are wholesome dharmas transcending the supramundane? The wholesome roots produced by non-conceptual wisdom and the subsequent wisdom arising from non-conceptual wisdom are called wholesome dharmas transcending the supramundane.

The Treatise says: having as its characteristic the ultimate purity and mastery of consciousness-only.

Explanation: The consciousness-only wisdom of bodhisattvas and Tathagatas is signless and effortless; therefore, it is said to be pure. Because it is free from all obstructions and is never lost through regression, it is said to possess mastery. This consciousness-only wisdom is the essence of the Pure Land; therefore, the truth of suffering is not taken as its essence. This passage describes the perfect purity of its result.

The Treatise says: It is the dwelling place of the Tathagata.

Explanation: Such are the marks of the Pure Land, and the Tathagata constantly dwells therein. Because the Tathagata is its supreme and foremost lord, the original text uses the word “presides.” This passage describes the perfect purity of its lord.

The Treatise says: It is a place of peace and bliss for bodhisattvas.

Explanation: To receive and practice the true teaching oneself and to teach others to receive and practice the true teaching is called peace and bliss. In the Pure Land, bodhisattvas assist the Buddha and support the path. Because they fulfill these two functions, it is called a place of peace and bliss. This passage describes the perfect purity of its assistants.

The Treatise says: It is a place inhabited by immeasurable nāgas, devas, yakṣas, asuras, garuḍas, kiṃnaras, mahoragas, humans, nonhumans, and others.

Explanation: In the Pure Land there are actually no such sentient beings. So that it will not be an empty realm, the Buddha creates such beings through transformation. This passage describes the perfect purity of its retinue.

If sentient beings, bodhisattvas, and others are present there, what do they consume?

The Treatise says: sustained by the joy and bliss of the flavor of the Great Dharma,

Explanation: The twelve divisions of the Mahayana scriptures are called the Great Dharma. Such things as true suchness and liberation are its flavor. By taking this flavor of Dharma as their object, various kinds of joy and bliss arise in bodhisattvas, nourishing and increasing the fivefold Dharma body of the bodhisattva. This passage describes the perfect purity of sustenance.

What deeds do they perform after partaking of this flavor of Dharma?

The Treatise says: performing wondrous functions that benefit all sentient beings.

Explanation: Ordinary beings and those of the Three Vehicles constitute all sentient beings. According to their capacities, the true Dharma is taught to them, enabling them to practice in accordance with the teaching and to leave behind the four evil destinies, samsara, and the self-cherishing practices of the Two Vehicles. This is called “benefiting all.” This passage describes the perfect purity of activity.

If bodhisattvas perform these deeds for sentient beings, what benefit is obtained in that place?

The Treatise says: It is a place far removed from all afflictions and calamities,

Explanation: The truth of origination in the three realms is called “all afflictions.” The truth of suffering in the three realms is called “all calamities.” Both the activity and its sphere are left behind. This passage describes the perfect purity of benefit.

If these dharmas are left behind, is there any other fear?

The Treatise says: a place where none of the māras can run rampant,

Explanation: In the Pure Land there is no māra of the skandhas, māra of the afflictions, māra of death, or celestial māra; therefore, it is free from all fear. This passage describes the perfect purity of fearlessness.

If there is no fear whatsoever in the Pure Land, are the objects enjoyed by the six faculties fully present?

The Treatise says: a place adorned beyond all others, the adorned support of the Tathagata,

Explanation: Not only does it fully provide supreme enjoyments beyond comparison, but it is also brought about by the Tathagata’s perfectly fulfilled practices of merit and wisdom. This is the supporting abode of the Tathagata’s supreme recompense and is therefore unsurpassed. This passage describes the perfect purity of the dwelling place.

In the Pure Land, what dharmas serve as the paths of entry and departure?

The Treatise says: a place where great mindfulness, great wisdom, and great practice serve as the means of passage,

Explanation: The true teaching of the Mahayana is called the Great Dharma. Within the Great Dharma, wisdom arising from hearing is mindfulness, wisdom arising from reflection is wisdom, and wisdom arising from cultivation is practice. These three are the paths of passage through the Pure Land and are therefore called the means of passage. This passage describes the perfect purity of its paths.

If there are such paths, by what means does one travel upon them?

The Treatise says: a place where great śamatha and vipaśyanā serve as the vehicle and teaching,

Explanation: In the Mahayana there are five hundred samādhis called śamatha. Wisdom that knows things as they truly are and in their full extent is called vipaśyanā. These two are used as the means. This passage describes the perfect purity of the vehicle.

If there are such means, through what gate does one enter?

The Treatise says: a place entered through the great gates of emptiness, signlessness, wishlessness, and liberation,

Explanation: In the Mahayana there are three gates of liberation. Because the one essence is without inherent nature, it is empty; because it is empty, it is signless; because it is signless, it is wishless. Upon reaching these gates, one can enter the Pure Land. This passage describes the perfect purity of its gates.

In worldly realms, the earth-wheel rests upon the water-wheel, and the water-wheel rests upon the wind-wheel. Upon what Dharma does the Pure Land rest?

The Treatise says: a place adorned by the accumulation of immeasurable qualities, resting upon the Great Lotus King,

Explanation: The great king of lotuses is taken as an analogy for the Dharma-realm of true suchness revealed in the Mahayana. Although the lotus grows in muddy water, it is not defiled by that muddy water. Likewise, although the Dharma-realm of true suchness abides in the world, it is not defiled by worldly dharmas.

Furthermore, it is the nature of the lotus to unfold by itself; likewise, it is the nature of the Dharma-realm of true suchness to unfold by itself, and if sentient beings realize it, they all attain awakening. Furthermore, the lotus attracts swarms of bees; likewise, the Dharma-realm of true suchness is enjoyed by the noble ones. Furthermore, the lotus possesses four virtues: 1. fragrance, 2. purity, 3. softness, and 4. loveliness.

Likewise, the Dharma-realm of true suchness possesses four virtues: permanence, bliss, self, and purity. Because it surpasses all other flowers, it is called the king; likewise, the Dharma-realm of true suchness is supreme among all dharmas. This flower is adorned by the convergence of the merits of immeasurable colors and characteristics, and can serve as the support for all dharmas.

Likewise, the Dharma-realm of true suchness is adorned by the convergence of immeasurable supramundane merits. This Dharma-realm of true suchness can serve as the support for the Pure Land. Furthermore, through the power of the Tathagata’s vows, a precious lotus appears, the greatest and most excellent of all flowers, and is therefore called the king.

It is adorned by the convergence of the merits of immeasurable colors and characteristics, and can serve as the support for the Pure Land. This passage explains the perfect purity of the support.

In the Pure Land, what constitutes the dwelling place of the Tathagata?

The Treatise says: It is the great jeweled pavilion in which the Tathagata dwells.

Explanation: This explains the dwelling place of the Tathagata. The vessel-world enjoyed in the ordinary world has immeasurable faults; what merits, then, are possessed by the enjoyment of the Pure Land?

The Treatise says: This passage reveals the perfectly pure colors, characteristics, and forms of this Pure Land. Cause and effect, principal and assistants, retinue, sustaining activity, benefit, fearlessness, dwelling place, path, vehicle, gate, support, and perfect purity—all the foregoing passages reveal perfect purity.

Furthermore, the enjoyment of such a pure Pure Land is entirely pure, entirely blissful, entirely free from loss, and entirely sovereign.

Explanation: Because it is forever without impurity or admixture, it is said to be entirely pure. Because only sublime bliss is experienced there, without suffering and without relinquishment, it is said to be entirely blissful. Because there is only genuine virtue, with neither evil nor the morally indeterminate, it is said to be entirely free from loss.

Because all things there do not depend upon external conditions but are accomplished entirely by one’s own mind, it is called entirely sovereign. Furthermore, in reliance upon Great Purity, it is said to be entirely pure. In reliance upon Great Bliss, it is said to be entirely blissful.

In reliance upon Great Permanence, it is said to be entirely free from loss. In reliance upon the Great Self, it is said to be entirely sovereign. If bodhisattvas contemplate the Tathagata’s abundant bliss, they should understand it in this way.

The Treatise says: Furthermore, the Dharma-realm of all Buddhas constantly performs five activities:

Explanation: The activities of the Dharma-body should be explained here, but the expression “the Dharma-realm of all Buddhas” is used because the intention is to reveal that the Dharma-body encompasses the five meanings of the Dharma-realm; hence its designation is changed to “Dharma-realm.” The five meanings are: First, the meaning of nature: it takes the absence of the two selves as its nature, and no sentient being lies outside this nature.

Second, the meaning of cause: conditioned by it, the dharmas of the Four Foundations of Mindfulness and so forth belonging to all noble ones arise and develop. Third, the meaning of treasury: within it are concealed all false and delusive dharmas, and ordinary beings and those of the Two Vehicles are unable to take it as an object. Fourth, the meaning of truth: it transcends worldly dharmas.

Worldly dharmas are destroyed either naturally or through antidotes, whereas it is free from both kinds of destruction. Fifth, the meaning of profound depth: if one accords with it, one’s intrinsic nature becomes pure and virtuous; if one is apart from it, one’s dissimilar intrinsic nature becomes [?]. Because the Dharma-body encompasses these five meanings of the Dharma-realm, bodhisattvas should see that the Dharma-body is perpetually associated with these five activities and is never separated from them even momentarily.

The Treatise says: First is the activity of rescuing beings from calamities. Through mere manifestation, it can eliminate such calamities as blindness, deafness, madness, and so forth.

Explanation: This explains the power of great compassion. As previously explained, the Tathagata has no sovereignty over sentient beings whose karmic retribution is fixed. In the case of karmic retribution that is not fixed, however, or present faults, or karma for which an antidote exists, if such sentient beings come into the Buddha’s presence, the Tathagata, whether intentionally or without deliberate intention, can cause them to be freed from these calamities.

The Treatise says: Second is the activity of rescuing beings from evil paths. This means rescuing them from dangerous places and conveying them to wholesome ones.

Explanation: This explains the power of right practice. Whether intentionally or without deliberate intention, if sentient beings come into the Buddha’s presence, not one of them fails to abandon evil and practice virtue.

The Treatise says: Third is the activity of rescuing beings from practices that are not skillful means. These are the erroneous practices of non-Buddhist practitioners; the Tathagata subdues them and leads them back to the Buddha’s true teaching.

Explanation: This explains the power of awe-inspiring authority. Non-Buddhist practitioners generally engage in practices that are not skillful means. Eternalist non-Buddhist practitioners undertake many ascetic practices because they hold that there is an afterlife, while annihilationist non-Buddhist practitioners undertake many ascetic practices because they hold that there is no afterlife.

Some conceive of Ishvara as the path; some conceive of the self as the path; some conceive of intrinsic nature as the path; and some conceive of what lies between the self and intrinsic nature as the path. All such things are practices that are not skillful means. The Tathagata guides them through supernormal knowledge and subdues their pride; guides them through the knowledge of others’ minds and subdues their disbelief; and guides them through the true teaching and subdues their wrong views.

Once they have been subdued, he establishes them, according to their faculties and dispositions, within the true teachings of the Three Vehicles.

The Treatise says: Fourth is the activity of rescuing beings from views concerning the body. This means imparting the skillful means by which they clearly behold the Noble Path that transcends the three realms.

Explanation: This explains the power of skillful means. Among all sentient beings in the three realms, there is not one who is without the view of the body. Regarding the view of the body: because it is formed from many constituents and its essence is impermanent, it is called a body.

Because it is formed through the conjunction of the five skandhas, it is said to consist of many constituents. Because it comes into being after not existing and, once existing, ceases, it is called impermanent. Non-Buddhist practitioners grasp unity within multiplicity and permanence within impermanence, maintaining that what is one and permanent is the self.

Yet the dharma that is the object of this view is neither one nor permanent; therefore, it is called the view of the body. If one abandons the view of the body, one can transcend suffering and its origination within the three realms. The true teaching is called “revealing.” Causing the three kinds of wisdom to arise in people is called “guiding.” From the patience concerning the Dharma of suffering through the attainment of arhatship is called the Noble Path.

From going forth and receiving the precepts through the highest worldly dharma constitutes the skillful means of the Noble Path. The path is revealed so that beings may cultivate skillful means and attain the Noble Path. Furthermore, the Tathagata causes sentient beings to abandon the view of the body and depart far from the three realms.

This is not yet the true Noble Path but only the skillful means of the Noble Path. He first enables them to understand and then causes them to cultivate the skillful means of the Noble Path, which is the cause through which they attain the true Noble Path.

The Treatise says: Fifth is the activity of rescuing beings by means of the teachings of the vehicles. This means that when bodhisattvas intend to incline toward another vehicle, or when shravakas have not yet determined the nature of their faculties, the Tathagata establishes them upon the path of Mahayana practice.

Explanation: This speaks of the power of the true teaching. The vehicle comprises persons and Dharma. As for persons, there are persons of the Great Vehicle and persons of the Lesser Vehicle.

As for Dharma, there is the Dharma of the expedient vehicle and the Dharma of the true vehicle. By means of the expedient vehicle, the true teaching is cultivated and refined; therefore, this is called deliverance through the teaching of the vehicle. The Mahaprajnaparamita Sutra says: The vehicle has three meanings: first, the meaning of nature; second, the meaning of practice; and third, the meaning of fruition.

The twofold emptiness reveals the three non-natures. Suchness is called nature. On the basis of this nature, cultivating the ten perfections and the ten bhumis is called practice.

Through this cultivation, ultimately realizing the four virtues of permanence, bliss, self, and purity is called fruition. Furthermore, the Madhyantavibhaga states that the vehicle has five meanings: First, deliverance is its essence, namely, suchness. Second, merit and wisdom are its causes, because they are capable of bringing forth deliverance.

Third, sentient beings are those gathered in, as beings are gathered according to their faculties and dispositions and caused to reach fruition. Fourth, unsurpassed bodhi is the fruition, because practice ultimately reaches this fruition. Fifth, the three delusions are obstacles.

By eliminating these three delusions, the preceding four meanings are accomplished. Bodhisattvas at the stage of the ten faiths have not yet made their cultivation of the great practices firm. For the most part, they are weary of and fearful of samsara, while their compassion for sentient beings remains weak.

They wish to abandon their original vow of the Great Vehicle and cultivate the path of the Lesser Vehicle; therefore, it is said that they wish to incline toward cultivating another vehicle. The Lesser Vehicle here refers to the sravakas. If they have attained the five faculties beginning with faith, these are not called determinate faculties, because they have not yet attained sanctity.

If they have attained the three faculties beginning with the faculty of desiring to know what is not yet known, these are called determinate faculties, because they have already attained sanctity. If they have reached the stage of summit, they are not said to possess a determinate disposition, because they have not escaped the four evil destinies. If they have reached the stage of patience, they are said to possess a determinate disposition, because they have escaped the four evil destinies.

According to the Lesser Vehicle explanation, those who have not yet attained a determinate disposition can turn from the Lesser Vehicle to the Great Vehicle. Those who have attained a determinate disposition cannot turn. Thus, for such sravakas there would be no possibility of changing from the Lesser Vehicle to the Great Vehicle.

How, then, can it be called the One Vehicle?

According to the Great Vehicle explanation, all who have not yet turned to cultivate the bodhisattva path are called those whose dispositions are not yet determinate. Therefore, all sravakas can turn toward the Great Vehicle. Those of the Lesser Vehicle are established in this Great Vehicle and caused to cultivate the practices of the Great Vehicle.

Treatise: It should be known that all Buddha Tathagatas perform these five kinds of activity equally and identically.

Explanation: Sentient beings in the world differ with respect to these five kinds of activity. For all Buddhas, however, the five kinds of activity have one and the same meaning.

Treatise: A verse concerning this says:

Explanation: This verse is spoken to show that sentient beings differ in their activities, whereas the Buddhas are identical in their activity.

Treatise:

Because causes, bases, affairs, intentions, and formations

Differ in the world, activities also differ.

Explanation: This says that the five kinds of activity among sentient beings are not the same: 1. cause, 2. basis, 3. affair, 4. intention, and 5. formation. Causes differ: there are distinct causes for becoming a hell-being, distinct causes for becoming a deva, and likewise distinct causes for becoming a human, an animal, a hungry ghost, and so forth. Because causes differ, the activities performed also differ.

Affairs differ: among humans, some engage in commerce, some farm, and some hold official positions. Because such affairs differ, their activities differ. Intentions differ: the faculties, aspirations, and dispositions of all sentient beings constitute intention.

Because these differ, their activities differ. Formations differ: the five skandhas, beginning with form, are formations. The activity of the form skandha produced by fire differs from that produced by water; the activity of feeling differs from that of perception, and so forth.

Therefore, their activities differ. Because these five matters are such that one person does what another does not, the activities of the wise and the foolish in the world all differ.

Treatise:

In these five activities, the Buddhas do not differ;

Therefore, their worldly manifestation is one identical activity.

Explanation: None of the five preceding differences exists among the Buddhas. Why is this? The causes of the Buddhas are identical, because they equally cultivate merit and wisdom.

The basis of the Buddhas is identical, because they equally possess the one Dharmakaya. The affairs of the Buddhas are identical, because they equally perform the work of benefiting themselves and others. The intentions of the Buddhas are identical, because they equally intend to benefit sentient beings and bring them peace and happiness.

The Buddhas are identical in being free of formations, because they have equally transcended conditioned dharmas. Because these five kinds of difference do not exist, their activity is entirely identical. Through great compassion, they guide all sentient beings toward nirvana; therefore, this is called their “worldly manifestation.”

Treatise: If this is so, sravakas and pratyekabuddhas do not attain these virtuous characteristics associated with the Dharmakaya of the Buddhas. For what reason, then, do the Buddhas say that they all proceed toward the One Vehicle and are identical with the Buddha Vehicle?

Explanation: If the Buddhas lack the five preceding differences because they share the five activities of the Dharmakaya, persons of the Two Vehicles possess five differing activities and do not attain the Dharmakaya. Since they do not share these five identical activities, for what reason does the Tathagata say that persons of the Two Vehicles all proceed toward the One Vehicle and will all attain Buddhahood?

Treatise: A verse concerning this says:

Explanation: This verse is spoken to clarify the intent of the One Vehicle. The preceding verse speaks of the One Vehicle according to the explicit meaning. The following verse speaks of the One Vehicle according to the hidden meaning.

Treatise:

Sravakas whose dispositions are not yet determinate,

And other bodhisattvas,

Are guided into the Great Vehicle;

For those of determinate disposition, the One Vehicle is taught.

Explanation: There are sravakas and others whose dispositions in the Lesser Vehicle are not yet determinate. Wishing to guide them to believe in and accept the Great Vehicle and to cause them to cultivate the Great Vehicle, the Buddha “causes those who have not attained to attain, and causes those who have attained not to regress.” How are they to abandon the path of the Lesser Vehicle and attain parinirvana in the Great Vehicle? With this intention, the Buddha teaches the One Vehicle, guiding them to enter and abide in the Great Vehicle.

Treatise: “And other bodhisattvas are guided into the Great Vehicle.”

Explanation: There are bodhisattvas whose dispositions toward the Great Vehicle are not yet determinate. How are they to be established in the Great Vehicle, so that they do not attain the parinirvana of the Lesser Vehicle and abandon the Great Vehicle? With this intention, the Buddha teaches the One Vehicle, guiding them to enter and abide in the Great Vehicle.

Treatise: “For those of determinate disposition, the One Vehicle is taught.”

Explanation: There are bodhisattvas whose dispositions toward the Great Vehicle are already determinate and who have no intention of regressing or changing. For the sake of these bodhisattvas, the One Vehicle is taught.

Treatise:

Dharma, non-self, and liberation

Are equal, though dispositions are not the same.

Through attaining the two intentions and nirvana,

Ultimately, the One Vehicle is taught.

Explanation: Because Dharma, non-self, and liberation are equal, the One Vehicle is taught. Here, Dharma means suchness. None of the three vehicles is separate from suchness.

It is the Dharma of the vehicle for all. Because the Dharma of suchness is the same, the One Vehicle is taught. In all dharmas there are only dharmas and no person.

If in truth there is no person, how can distinctions be made, saying: “This person is a sravaka; this person is a pratyekabuddha; this person is a bodhisattva”? Such distinctions accord with no principle. Because the meaning of non-self is the same, the One Vehicle is taught.

Persons of the three vehicles are equally liberated from the obstacles of delusion. As the Buddha said, there is no difference between one liberation and another. Because the meaning of eliminating delusion is the same, the One Vehicle is taught.

Since these three meanings are the same, they are called “equal.”

Treatise: “Though dispositions are not the same.”

Explanation: There are persons of the Two Vehicles whose dispositions within their own vehicles are not the same. Although such persons seek the path of the Two Vehicles, they have not yet attained the Two Vehicles. Because their dispositions toward the Two Vehicles are not yet determinate, they can turn and acquire the disposition of the Great Vehicle. In order to teach and transform such persons, the One Vehicle is taught.

Treatise: “Through attaining the two intentions and nirvana,”

Explanation: Of the two intentions, the first concerns equality with sentient beings. The sravakas and others form this intention toward sentient beings: “They are none other than I, and I am none other than they.” Because of this intention, they say that their attaining perfect enlightenment is none other than my attaining perfect enlightenment, and my attaining perfect enlightenment is none other than their attaining perfect enlightenment.

Just as I should liberate myself, so too should I liberate sentient beings. Because of such an intention, the One Vehicle is taught. The latter intention concerns equality in suchness.

As intended in the Lotus Sutra, the Tathagata bestowed predictions of Buddhahood upon the sravakas and others, saying that they had attained Buddhahood. They had only attained the intention of equality in suchness; they had not yet attained the Buddha’s Dharma-body. If they attain this intention of equality in suchness, they will think: “The Tathagata’s suchness is none other than my suchness.” Because of such an intention, the One Vehicle is taught.

Furthermore, in the great Lotus Assembly there were bodhisattvas bearing the same names as Sariputra and others. These bodhisattvas attained this intention, and the Buddha therefore bestowed predictions upon them; hence the One Vehicle is taught. Furthermore, the Buddha manifested as Sariputra and the other sravakas and bestowed predictions upon them.

He wished to cause sravakas whose dispositions had already been fixed to retrain their faculties and become bodhisattvas, and to cause sravakas whose dispositions were not yet fixed to cultivate the direct entrance into the Buddha-path and attain parinirvana through the Buddha-path. As the Buddha said: “I now clearly understand that, throughout immeasurable and innumerable kalpas in past lives, I attained parinirvana in reliance upon the Sravaka Vehicle.” This was intended to show that the Lesser Vehicle is not the ultimate destination and to cause them to abandon the Lesser and seek the Great; therefore, he manifested this deed.

For such reasons, the One Vehicle is taught.

The Treatise says: “Ultimately, the One Vehicle is taught.”

Explanation: If one speaks of the meaning of vehicle, only the One Vehicle is truly a vehicle; all the others are not vehicles. Beyond this vehicle there is no other practice. Supreme among all vehicles is the Buddha Vehicle. For this reason, when that vehicle is compared with this vehicle, this vehicle is incomparable. Because that vehicle is wholly relinquished, this is called the ultimate. For such reasons, the One Vehicle is taught.

The Treatise says: “The Buddhas of the three times share one Dharma-body; why, then, are their numbers not the same?”

Explanation: Since all Buddhas have equally realized one Dharma-body, why are there three times and, moreover, many Buddhas? If there are three times and many Buddhas, why are they said to be one?

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

Explanation: There are reasons establishing that the Buddhas are either one or many. Now, wishing to reveal this meaning, the verse is spoken. Why are they said to be one?

The Treatise says:

Within one world there are not two

At the same time; yet their causes are immeasurable.

That they become Buddhas successively is unreasonable;

Therefore, many Buddhas exist simultaneously.

Explanation: The one Dharma-realm is equal and impartial. The Buddhas are the manifest perfection of the Dharma-realm. Because the Dharma-realm is one, the Buddhas are one. Furthermore, at the same time and within the same world, two Buddhas do not appear simultaneously; therefore, they are said to be one. How, then, are they many?

The Treatise says: “At the same time, their causes are immeasurable.”

Explanation: At a single time, innumerable bodhisattvas simultaneously cultivate the two practices of merit and wisdom. Once their causes have matured, if they do not simultaneously attain the fruit of unsurpassed bodhi, their cultivation would be fruitless. Because the causes cultivated by these bodhisattvas mature simultaneously and they attain the fruit simultaneously, at one time an incalculable number of bodhisattvas become Buddhas. If it is said that although their causes have all matured, they must become Buddhas successively, one before another, this is not so. Why?

The Treatise says: “That they become Buddhas successively is unreasonable.”

Explanation: The bodhisattvas do not make this vow: “I shall wait for my turn to become a Buddha.” Because they have no such vow, although their causes have matured, they do not wait for their turn. Since they have not made this vow, how could their causes all mature without their attaining the fruit simultaneously? Why should many persons cultivating the causes simultaneously not observe an order, yet be required to observe an order when attaining the fruit? Therefore, this proposition is unreasonable.

The Treatise says: “Therefore, many Buddhas exist simultaneously.”

Explanation: This sentence states that at one time immeasurable Buddhas simultaneously appear in the worlds of the ten directions. If it is said that among those who have realized Buddhahood in the world there is only one Tathagata and that many Tathagatas do not appear simultaneously, this is not so. The sutra says: “It is impossible and cannot occur that, neither before nor after, two Tathagatas, Arhats, Samyaksambuddhas should appear in the world.

It is possible and can occur that one Tathagata should appear in the world.” Just as two wheel-turning kings cannot be born simultaneously in the same place, should this sutra be understood as saying that there cannot be two Tathagatas within a great trichiliocosm, or that there cannot be two Tathagatas throughout all worlds? This must be clearly explained. This sutra refers to all worlds.

Why? The Blessed One’s supreme power should not be circumscribed. The Blessed One alone possesses supreme power everywhere.

If one Buddha cannot liberate sentient beings in other places, then however many other Buddhas there may be, they too must be incapable of doing so.

Furthermore, the sutra says: “Sariputra! If someone were to come and ask you: ‘Venerable Sariputra! Is there at present any sramana or brahmin who is entirely equal to the Sramana Gautama in unsurpassed bodhi?’ If asked in this way, how would you answer?” Sariputra replied: “If someone came and asked me this, I would answer: ‘Good man! At present, there is no sramana or brahmin who is entirely equal to the Blessed One in unsurpassed bodhi.’ Why? Blessed One, I have heard from the Blessed One and learned from the Blessed One that it is impossible and cannot occur that, neither before nor after, two Tathagatas should appear simultaneously in the world. It is possible and can occur that only one Tathagata should appear in the world.”

If so, why does the Buddha say in the Brahma King Sutra: “Only within the great trichiliocosm do I exercise mastery”? This statement carries a hidden intention. If the Blessed One forms no deliberate intention but merely abides in his intrinsic nature without mental exertion, then throughout the great trichiliocosm such activities as speech, radiance, the five consciousnesses, and so forth are naturally accomplished. If he applies his mind with deliberate effort, boundless worlds are the Tathagata’s domain.

There are also schools which say that in other world-systems, Buddhas separately appear in the world. Why is this? There are immeasurable bodhisattvas who cultivate the six paramitas, whose causes have matured beyond reckoning.

There is no principle according to which Buddhas would be born simultaneously in the same place. There is no dharma that obstructs Buddhas from appearing in other places. Thus, it may be known with certainty that Buddhas appear in other world-systems.

This sutra proves that Buddhas do not appear in the world at the same time, just as in the case of wheel-turning kings. This sutra will now be explained clearly. If this sutra says that one Buddha appears in one world-system, this does not preclude Buddhas from appearing elsewhere.

If it says that one Buddha appears throughout all world-systems, then wheel-turning kings could not be born in other world-systems. It has been said that wheel-turning kings are not born together, using this as an analogy for the Buddhas. If you accept that other world-systems separately have wheel-turning kings, why do you not accept that Buddhas appear in other world-systems?

The appearance of a Buddha in the world is a supremely auspicious event; why not accept that many Buddhas appear in many world-systems? There is no fault in this. In the world there are many sentient beings suited to receive the supreme benefit.

Why, then, do two Buddhas not appear together in one world-system? Because it would serve no purpose. Furthermore, it is in accordance with their former vows.

Bodhisattvas in the past made this vow: “May I attain perfect enlightenment in a dark world-system where there is no guide, and may I become a radiant light that leads its beings.” Because of this vow, two Buddhas do not appear together. If so, why is only one Buddha spoken of, rather than many Buddhas? It is to cause sentient beings to give rise to the utmost reverence and to practice diligently and urgently.

Why is this? If there is only one Buddha, they give rise to the utmost reverence, understanding that there is no other endowed with such virtue; they can also diligently and urgently practice the Tathagata’s true teaching. Why is this?

If the Buddha enters nirvana, we shall have nowhere to take refuge. Therefore, the verse says that many Buddhas existing at one time accords with this meaning.

The Treatise says: How is it that the Dharma bodies of the Buddhas are neither entirely in nirvana nor entirely not in nirvana?

Explanation: Some masters say that the Buddha Tathagatas do not enter parinirvana forever. Some followers of the Sravaka Vehicle belonging to other schools say that the Buddha Tathagatas enter parinirvana forever. Neither of these two views expresses the definitive meaning; they reveal an implicit intention.

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

Explanation: To reveal this meaning, the verse is spoken.

The Treatise says:

Because they are free from every obstruction,

Yet the work to be done is not complete,

The Buddhas are ultimately in nirvana,

And also not ultimately in nirvana.

Explanation: The Buddhas are forever liberated from the afflictive obstructions and the cognitive obstructions; this is ultimate nirvana. Yet the essential work that the Tathagatas must perform is not ultimately complete: those who have not matured must be brought to maturity, and those who have matured must be brought to liberation. These two tasks cannot be abandoned; therefore, the Tathagatas are not entirely in ultimate nirvana. If, like those of the Two Vehicles, they were entirely in nirvana, the Tathagatas’ original vows would be mere vows without fruition. To speak according to the definitive meaning, it must be said that there is both nirvana and non-nirvana.

The Treatise says: Why does the enjoyment body not constitute the body of self-nature?

Explanation: That the response body does not constitute the Dharma body accords with principle. That the response body constitutes the Dharma body does not accord with principle.

How can this distinction in meaning be known?

The Treatise says: Because there are six reasons:

Explanation: There are six reasons proving this distinction in meaning.

The Treatise says: 1. Because a physical body and a body of mental activities are manifested.

Explanation: The ten entrances constitute the physical body. Feeling and so forth constitute the body of mental activities. The Buddhas take suchness as their Dharma body. Within the Dharma body, physical form and mental activities cannot be apprehended. The response body is not like this.

What does this mean? The Tathagata’s virtues—omniscience, great concentration, great compassion, and so forth—are as numerous as the sands of the Ganges. Although they depend upon the Dharma body, when they become manifest they are not separate from the transformation body. This transformation body takes on the phenomenal characteristics of the response body for other Buddhas and all sentient beings; therefore, physical form and mental activities are present in the response body but absent from the Dharma body. Consequently, the response body does not constitute the Dharma body. To maintain that it does would be contrary to principle.

The Treatise says: 2. Because it manifests in immeasurably many distinct great assemblies.

Explanation: The response body has distinctions because the Buddha’s disciples in the various great assemblies have distinctions. The response body can gather the bodhisattva disciples, whereas the Dharma body is not like this. Why is this?

Great penetrating wisdom can gather the assembly of bodhisattvas. Great penetrating wisdom is the response body; it can expound the true Dharma, establish its meaning, and resolve doubts—this is the function of prajna. Prajna is the response body.

During the six periods of day and night, it observes the capacities of sentient beings and goes to benefit them—this is the function of great compassion. Great compassion is the response body. If the response body were the Dharma body, it could not gather and teach the bodhisattvas.

If the Dharma body were the response body, the Buddhas would not abide eternally. Because this distinction is revealed, the response body does not constitute the Dharma body.

The Treatise says: 3. Because, in accordance with what they wish to behold, manifestations of dissimilar natures appear.

Explanation: “They” refers to the immeasurable bodhisattvas who wish to behold the Tathagata’s virtues. Relying solely upon contemplation of the response body, the virtues they behold manifest differently according to their wishes. Thus, the nature of the response body is indeterminate because it has many varieties. The Dharma body is not like this. Therefore, the response body does not constitute the Dharma body.

There is also another sutra proving that the response body displays different characteristics according to the preferences of sentient beings. Why is this? Some sentient beings wish to see the response body as yellow, blue, and so forth; as experiencing pleasure, equanimity, and so forth; as conscious, unconscious, and so forth. These many different forms can all be manifested. This sutra shows that the nature of the response body is indeterminate, whereas the Dharma body is not like this. Therefore, the response body does not constitute the Dharma body.

The Treatise says: 4. Because its nature changes, it is seen differently.

Explanation: A particular sentient being first sees this response body manifesting one characteristic, and later sees this same response body manifesting another characteristic. Just as one person sees it differently at different times, so too do the many other sentient beings. In order to mature this sentient being’s roots of virtue, it initially manifests a coarse characteristic, next an intermediate characteristic, and finally a subtle and wondrous characteristic. The response body has such changing characteristics, whereas the Dharma body is not like this. Therefore, the response body does not constitute the Dharma body.

The Treatise says: 5. Because the great assemblies comprise bodhisattvas, sravakas, devas, and so forth, in which many different characteristics are gathered together, it manifests different characteristics.

Explanation: Because many kinds of beings—bodhisattvas and so forth—continually gather to hear the Dharma, the response body has three kinds of composite characteristics. First, all sentient beings see the Buddha and each finds themselves directly before the Buddha; hence this is called a composite characteristic. Second, in accordance with the different physical appearances of immeasurable sentient beings, the Buddha manifests physical appearances like theirs; hence this is called a composite characteristic.

Third, in accordance with their capacities and what is appropriate for them, great wisdom, great concentration, and great compassion have immeasurable functions; hence this is called a composite characteristic. The response body has such composite characteristics, whereas the Dharma body does not. If the Dharma body were taken to be the response body, it would make no sense to say that the Buddha abides in the bliss of the present, for he would be constantly active and removed from tranquility.

Therefore, the response body does not constitute the Dharma body.

The Treatise says: 6. Because it is unreasonable to see the alaya-consciousness and the various arising consciousnesses undergo transformation of the basis,

Explanation: The alaya-consciousness and the arising consciousness constitute the enjoyment body. The transformation of the basis of these two consciousnesses is the Dharma body.

If the essential-nature body were the enjoyment body, what body would be attained by transforming the basis of the two consciousnesses? Because this is contrary to reason, the enjoyment body cannot be established as the essential-nature body. If the enjoyment body were the essential-nature body, it would not possess such virtues as great wisdom. Since it is not devoid of these virtues, the essential-nature body cannot be established as the enjoyment body.

The Treatise says: Therefore, it is also unreasonable that the enjoyment body should constitute the essential-nature body.

Explanation: From these six causes, one may ascertain what accords with reason and what does not.

The Treatise says: Why is the transformation body not the essential-nature body?

Explanation: It accords with reason that the transformation body does not constitute the Dharma body. That the transformation body constitutes the Dharma body is contrary to reason and untenable.

How may this be known?

The Treatise says: For eight reasons:

Explanation: There are eight reasons proving that this is untenable.

The Treatise says: 1. Since long ago, the bodhisattvas have attained non-retrogressing samadhi; therefore, it is unreasonable that they should be born in Tusita Heaven and then be born in the human realm.

Explanation: From attaining the first bhumi through the tenth bhumi, bodhisattvas pass through thirty great asamkhyeya kalpas, attain five hundred non-retrogressing concentrations, and have long been free from desire in the three realms. There is therefore no reason for them to be born in the heavenly realm, much less in the human world among the Sakya royal clan. To liberate sentient beings, they manifest the assumption of a human body. This body has no karmic cause, yet it appears in the world. Therefore, it is neither a retribution body nor an essential-nature body, but solely a transformation body.

The Treatise says: 2. Since long ago, the bodhisattvas have constantly remembered their former lives.

Explanation: From the first bhumi through the tenth bhumi, bodhisattvas have for a long time constantly remembered the deeds of their former lives, and none of the innumerable skills they cultivated have been forgotten.

The Treatise says: It is therefore unreasonable that bodhisattvas should not know literature, calculation, arts, and so forth, or how to engage with and enjoy the objects of desire.

Explanation: There are the sixty-four kinds of writings of the various regions, sixteen methods of calculation, sixty-four arts, eighty fields of knowledge, and sixty-four royal skills, secret crafts, techniques, and methods. What has not yet been mastered is brought to mastery, and what has already been mastered is further developed. Upon reaching adulthood, one is entrusted to skilled persons in order to engage with the objects of desire; singing, dancing, food, clothing, and other things among the six kinds of sensory objects are the enjoyment of the objects of desire.

Since innumerable kalpas ago, bodhisattvas have always remembered all the skills practiced in former lives without forgetting any of them. Thus, there is no reason for them not to remember or know these things. Their display of not remembering or knowing them is intended to liberate sentient beings and to demonstrate that those of inferior capacity can be transformed into those of superior capacity.

They therefore manifest themselves as not yet possessing these skills and as needing to study and practice them. Consequently, this body is a transformation body, not the essential-nature body or the enjoyment body.

The Treatise says: 3. Since long ago, the bodhisattvas have discerned and understood heterodox and orthodox teachings; therefore, it is unreasonable that they should still go to study under non-Buddhist teachers.

Explanation: During thirty-two great asamkhyeya kalpas, bodhisattvas have practiced right diligence within right conduct and have perfected the practices of merit and wisdom. There is therefore no reason that, in their final body, they should be unable to understand clearly which doctrines are heterodox and which are orthodox. If they did not know this, what Dharma would they know upon attaining Buddhahood? They manifest this conduct in order to subdue the non-Buddhist teachers. Therefore, this body is a transformation body, not either of the other two bodies.

The Treatise says: 4. Since long ago, the bodhisattvas have thoroughly comprehended the correct principles of the noble paths of the three vehicles; therefore, it is unreasonable that they should practice austerities in search of the path.

Explanation: For thirty-two great asamkhyeya kalpas, throughout the Ten Understandings, the Ten Practices, and the first bhumi, the bodhisattvas have comprehended the correct principles of the noble paths of the three vehicles. They have abandoned the views of annihilationism and eternalism and do not engage in the heterodox practices of self-mortification or indulgence in pleasure. These are the correct principles of the noble paths of the two vehicles.

They relinquish attachment to existence and nonexistence, abandon all discrimination, and cultivate the right practice of nonconceptual wisdom regarding its objects. These are the correct principles of the bodhisattva noble path. The austerities of non-Buddhists can destroy what has already been attained but cannot bring about what has not yet been attained.

In both the present and future lives, they cause only harm and no benefit and are therefore called futile. There is no reason for bodhisattvas to practice them. To liberate sentient beings, they manifest the practice of austerities; they undertake such practices without experiencing their karmic retribution.

Therefore, this body is a transformation body, not either of the other two bodies.

The Treatise says: 5. It is unreasonable that the bodhisattvas should forsake five hundred kotis of Jambudvipas and attain unsurpassed bodhi and turn the Dharma wheel in only one place.

Explanation: When cultivating the path, the bodhisattvas manifest throughout a hundred thousand kotis of Jambudvipas and bring sentient beings in those hundred thousand kotis of Jambudvipas to maturity. When they attain Buddhahood, they should therefore assume bodies that manifest everywhere. Yet there can be only one retribution body, not many.

If so, why should they not assume a distinct body in a supreme place and employ transformation bodies to manifest everywhere and teach sentient beings? There is no reason for them to forsake a hundred thousand kotis of Jambudvipas and favor only one Jambudvipa in which to attain Buddhahood and turn the Dharma wheel. To liberate sentient beings and enable them to know that a Buddha has appeared in the world, they manifest this event.

Therefore, this body is a transformation body, not either of the other two bodies.

The Treatise says: 6. If, apart from the skillful means that reveal unsurpassed bodhi, transformation bodies alone perform the deeds of a Buddha in other regions, then the bodhisattva should attain perfect enlightenment in Tusita Heaven.

Explanation: If you maintain that unsurpassed bodhi is attained in only one Jambudvipa, while in other places the skillful means of entering the womb and so forth are omitted and only transformation bodies are manifested to perform the deeds of a Buddha, why not maintain that this bodhisattva attained unsurpassed bodhi in Tusita Heaven and manifested transformation bodies elsewhere to perform the deeds of a Buddha? Therefore, this body is a transformation body, not either of the other two bodies.

The Treatise says: 7. If this is not so, why does the Buddha not appear equally in all Jambudvipas? If he does not appear in one but appears in another region, no Agama or reasoning can establish this proposition.

Explanation: If bodhi is not attained in the heavenly realm, it should be attained everywhere. Yet the bodhisattva does not attain unsurpassed bodhi universally throughout all the four continents, but only in one place. No Agama or reasoning can establish this proposition. Therefore, this body is a transformation body, not either of the other two bodies.

The Treatise says: 8. That two Tathagatas should appear together in one world is likewise not contradictory, for if transformation bodies are accepted, they become many.

Explanation: That two Tathagatas should appear together in a single Saha world is likewise not contradictory. Why? Because it has already been accepted that transformation bodies are many. Since transformation bodies are many, a transformation body may be present in each and every place, and this presents no impediment. Therefore, this body is a transformation body, not either of the other two bodies.

The Treatise says: Since the four continents constitute one world, just as it is unreasonable that two Wheel-Turning Kings—whether one sovereign and another sovereign, or two different sovereigns—should arise together in one world, so it is with the Buddhas.

Explanation: This proves that such a statement can be made. Thus, among a hundred koṭis of worlds, there may be one world in which no Buddha is seen. If you say this, then it contradicts the sutra. A sutra says: “Two Buddhas do not arise simultaneously in the same great trichiliocosm, just as two wheel-turning kings do not.” Here you should understand this sutra as having the same meaning as the example of wheel-turning kings. Just as two wheel-turning kings cannot arise together in one world, this does not preclude their arising together in different worlds. The statement that it is contrary to reason for two Tathagatas to arise together should also be understood in this sense.

Treatise: Here there is a verse as follows:

Explanation: This verse is spoken in order to set forth fully the characteristics of unsurpassed awakening.

Treatise:

The Buddha’s subtle transformation bodies

Equally enter many wombs.

To reveal all the marks of awakening,

They manifest in the world.

Explanation: When the Buddha descended from Tuṣita Heaven to Jambudvīpa and entered the womb, the Tathagata simultaneously transformed himself into all the Buddha’s disciples, such as the venerable Śāriputra and others, who also entered their mothers’ wombs. When such an assembly is established, all the characteristics of unsurpassed awakening can be revealed. Without the inferior and intermediate Two Vehicles, it could not be demonstrated that the Buddha is unsurpassed. Without the shallow and narrow wisdom of the Two Vehicles, it could not be revealed that the Buddha possesses all the characteristics in their fullness. To reveal this meaning, transformation bodies appear in the world. The Buddhas, the Tathagatas, do not enter nirvana forever. This meaning will now be clarified.

Treatise: There are six reasons why the Blessed Ones do not remain forever in transformation bodies:

Explanation: There are six reasons proving that a Buddha must relinquish a transformation body.

Treatise: 1. Because their task has been brought to completion, since they have matured beings and brought them to liberation.

Explanation: Because the task of the Tathagata’s transformation body has been brought to completion, the transformation body does not remain forever. Maturing sentient beings and enabling them to attain liberation is the task of the transformation body. When sentient beings have been matured and liberated, this is called the completion of its task.

Treatise: 2. If those who have attained liberation seek parinirvana, it is in order to cause them to relinquish the notion of parinirvana and aspire instead to attain the Buddha’s eternally abiding body.

Explanation: If those who have been liberated from the afflictive obstructions seek nirvana without remainder, the transformation body is shown not to exist truly in order to redirect their aspiration. Therefore, the transformation body is relinquished, thereby revealing separately that the eternally abiding Dharma body truly exists. The mind of the Lesser Vehicle that seeks nirvana without remainder must be redirected toward seeking the eternally abiding Dharma body. Therefore, the transformation body does not remain forever.

Treatise: 3. In order to eliminate their contemptuous arrogance toward the Buddha and enable them to comprehend the profound Dharma of suchness and the true teaching of the Dharma.

Explanation: “They” refers to all sentient beings who cling to the belief that the Buddha undergoes birth, old age, sickness, death, and so forth, no differently from themselves, and who therefore become contemptuously arrogant toward the Tathagata. The purpose is to enable sentient beings to know the Tathagata’s true body and his nominally designated body. The true body consists of the Dharma of suchness and the true teaching of the Dharma.

The true teaching of the Dharma flows forth from the Dharma of suchness and is called the body of true teaching. These two are called the Dharma body. This Dharma is extremely profound and difficult to comprehend; it is not the sphere of those at inferior stages.

If one comprehends this body, one gives rise to the utmost reverence for the Tathagata. The nominally designated body is the transformation body. To show that this body is produced by conceptual discrimination and does not truly exist, the transformation body does not remain forever.

Treatise: 4. In order to cause sentient beings to give rise to a yearning to behold the Buddha’s body and never become weary of it.

Explanation: If a single transformation body were to remain forever, sentient beings would feel yearning and reverence when they first saw it, but afterward their yearning and reverence would gradually fade. If its physical form changes and displays many kinds of marvels, sentient beings, always yearning for what is new, will not become weary. Therefore, the transformation body does not remain forever.

Treatise: 5. In order to cause them to turn toward themselves and arouse the utmost diligence, because they know that the true teaching cannot always be encountered.

Explanation: If the Buddha’s transformation body remained forever, sentient beings would not conceive of him as difficult to encounter. Therefore, the Tathagata relinquishes the transformation body, causing them to know that the Buddha will not remain in the world for long. They then arouse right diligence in cultivation, urgently seeking to liberate themselves without attending to anything else. Furthermore, personally realizing and knowing what is right and wrong is called “turning toward oneself.” Therefore, the transformation body does not remain forever.

Treatise: 6. In order to cause them swiftly to attain the stage of maturity, turning toward themselves with the utmost diligence and not laying down their heavy burden.

Explanation: The preceding passage clarified that those who have not yet cultivated right diligence are caused to cultivate right diligence. Here it is said that those who have already cultivated right diligence are caused not to abandon it, so that through cultivating concentration and wisdom they may quickly attain perfection. Therefore, the transformation body does not remain forever.

Treatise: Here there is a verse as follows:

Explanation: To gather together the preceding six reasons so that those inclined to forget may easily remember and retain them, another verse is spoken.

Treatise:

Because their task is completed,

To remove delight in nirvana,

To make beings abandon contempt for the Buddha,

To arouse a yearning heart,

To make them turn toward themselves with diligence,

And to bring them swiftly to maturity—

For these reasons, know that the Buddhas’ transformation bodies

Do not remain forever.

Explanation: The Tathagata does not enter parinirvana forever. This meaning will now be explained.

Treatise: Having made vows and cultivated practices for the sake of liberating all sentient beings while seeking unsurpassed bodhi, it is contrary to reason for the Tathagata to enter nirvana forever.

Explanation: Formerly, while at the stage of aspiration and resolve, the Tathagata made various supreme vows for the sake of liberating sentient beings and seeking unsurpassed bodhi. At the stage of seeing and the other stages, he cultivated various supreme practices for the sake of liberating sentient beings and seeking unsurpassed bodhi. If, upon attaining the highest fruit, he were to abandon sentient beings and enter nirvana, this would be contrary to reason. Why is this so?

Treatise: Because then his original vows and practices would be contradicted and would bear no fruit.

Explanation: Formerly, the bodhisattva made vows and cultivated practices for the sake of liberating sentient beings, resolving: “In the future, may I always be able to benefit all sentient beings.” Benefiting sentient beings is the fruit of those vows and practices. If, upon now attaining the highest fruit, he were to abandon sentient beings and enter nirvana forever, this would contradict his original intention in making vows and cultivating practices. His vows and practices would then bear only the fruit of benefiting himself and not the fruit of benefiting others. Because the Tathagata does not enter nirvana forever, his vows and practices accordingly bear fruit.

Treatise: Furthermore, the enjoyment body and the transformation body are impermanent. How, then, do the Buddhas take the eternally abiding Dharma as their body?

Explanation: If the Tathagata does not enter parinirvana forever, then the Tathagata takes the eternally abiding Dharma as his body. The enjoyment body and the transformation body should therefore not be impermanent. If they are impermanent, why is it said that he takes the eternally abiding Dharma as his body?

Treatise: Because the responsive body and the transformation body always depend upon the Dharma body.

Explanation: The Dharma body is the root of the other two bodies. Since the root abides eternally, the branches that depend upon it remain continuously and forever. Therefore, the branches also abide eternally.

Treatise: Because the responsive body is never relinquished.

Explanation: The Tathagata perfects his own virtues and benefits all bodhisattvas. These two activities are never separated from the Tathagata. These two activities are precisely the responsive body; therefore, it must abide eternally.

Treatise: Because the transformation body constantly manifests,

Explanation: For the sake of liberating sentient beings until the very end of samsara, the transformation body continuously manifests, without interruption for even a single instant, the attainment of unsurpassed bodhi and parinirvana. Why is this so? Because there will always be sentient beings to liberate, and the Tathagata’s great compassion neither ceases nor abandons them. Therefore, the transformation body also abides eternally.

Treatise: Just as bliss is always enjoyed and food is always bestowed, the eternal abiding of these two bodies should be understood in this way.

Explanation: To make clear that the two bodies eternally abide, two activities are cited as examples. Just as people in the world say, “This person always enjoys happiness,” and “This person always gives food in charity.” It is not that the two activities of enjoying happiness and giving food in charity continue without interruption that they are called “always.” Because the two aspects—the basis and the activity—do not cease, they are said to eternally abide.

Treatise: If the Dharma-body has, since beginningless time, been undifferentiated and immeasurable,

Explanation: If the Dharma-body has inherently existed since beginningless time, is undifferentiated with respect to all sentient beings, and cannot be measured, and if the Buddhas, by virtue of fully possessing the Dharma-body, have supreme power in benefiting others, then since sentient beings possess the Dharma-body, why must they diligently cultivate the path?

Treatise: then one should not make no effort to attain the Dharma-body.

Explanation: Even so, one should not refrain from making effort, because the Dharma-body cannot be spontaneously realized.

Treatise: Here there is a verse as follows:

Explanation: To explain this question, a verse is spoken.

Treatise:

The Buddhas’ realizations, equal and immeasurable,

Are a cause. If sentient beings are not diligent,

They will never become a cause of realization.

To eliminate the direct cause is unreasonable.

Treatise: “The Buddhas’ many immeasurable realizations are a cause.”

Explanation: The Buddhas of the past and present have realized the Dharma-body. Since their realizations are neither higher nor lower, they are called “equal,” that is, identical in equality. Since the merit they have attained is without limit, it is called immeasurable. This is the cause for sentient beings to exercise right effort in seeking the Dharma-body.

Treatise: “If sentient beings are not diligent,”

Explanation: If, because of this realization, sentient beings abandon the direct cause of right effort, then, as maintained in the preceding attachment, they need not themselves be diligent but may attain deliverance through others.

Treatise: “They will never become a cause of realization.”

Explanation: The Buddhas’ realization of the Dharma-body is possessed by them all. If one departs from one’s own right effort, this realization cannot become the cause of one’s own realization. Why is this? If it were the cause, then since antiquity sentient beings would never have been ordinary beings, because they would all have been delivered by others. Since this is not the case, although such realization exists, it does not become the cause of one’s own realization.

Treatise: “To eliminate the direct cause is unreasonable.”

Explanation: Right effort corresponding with realization is called the direct cause. To eliminate these two is contrary to reason. Furthermore, there are two kinds of causes: first, the auxiliary cause; second, the direct cause.

The Buddhas’ realization is an auxiliary cause because it belongs to others. One’s own cultivation of right effort is the direct cause because it depends upon oneself. If one abandons the direct cause and retains only the auxiliary cause, this is contrary to reason, because one cannot thereby fulfill one’s own aspiration.

Furthermore, there are bodhisattvas whose continua are adorned with compassion and who cherish sentient beings as their own children. They do not think, “Let sentient beings themselves perform the deeds that benefit them; I shall not perform them.” They always think, “Whether or not they act, I still must act.” If sentient beings do not respond to the bodhisattva’s intention by exercising right effort, they cannot obtain the benefit bestowed by the bodhisattva.

Therefore, right effort is the foremost direct cause for realizing the Dharma-body. This cause cannot be eliminated. If this cause were eliminated, it would be impossible to attain the Dharma-body through any other cause.

Treatise: The explanation of the title Summary of the Great Vehicle, from the Abhidharma Sutra in the Great Vehicle canon, is now complete./.

Relying on what the Buddha taught and on reasoning,

To compose this treatise is itself to attain purity.

It benefits the wise who have faith in right practice,

And establishes the true Dharma so that it may long endure.

Relying on jeweled lamps, lightning, the sun, and moon,

Those with clear eyes behold the various forms.

Relying on the Honored One, replete with wisdom, compassion, and threefold liberation,

Those who comprehend and expound treatises likewise do so.

If the true meaning constitutes a phrase of Dharma,

Destroying the skin, flesh, and heart of afflictions,

Revealing nirvana and the merits of its path,

Only this is truly the Buddha’s teaching.

If even a person with a distracted mind speaks thus,

Revealing that the Buddha is the unsurpassed teacher

And conforming to the provisions for the path to nirvana,

I bow to these words as to the Buddha’s teaching.

In the world none possesses wisdom surpassing the Buddha,

Who has complete knowledge and penetrates truth without remainder.

The Buddha himself clearly knows the immutable Dharma;

Whatever contradicts the true Dharma was not taught by the Buddha.

Those who malign the cause of realization and the true Dharma

May persist in doing so, deluded by attachment to their views.

Wisdom in this world is free from the three defilements,

Like a garment cleanly dyed and without stain.

Those of dull wisdom, devoid of faith and wholesome qualities,

Do not understand but cling to the Dharma through wrong pride and impaired faculties.

Craving gain, holding wrong views, and hostile to the Dharma,

Devoid of superior and inferior aspirations, they malign the true Dharma.

Amid fire, snakes, robbers, and thunderbolts,

They fear only injury to the Dharma, fearing none of these.

Fire merely severs life in this world;

It is not because of this that the Avici hell is to be feared.

If people constantly follow evil friends,

Hold wrong views, commit the five heinous offenses, and sever roots of virtue,

By recollecting the Dharma they may soon escape the suffering of Avici;

But how can those who malign the Dharma attain liberation?

The precious realms are like the deeds of awakened virtue;

I speak these words to engender roots of virtue.

Through this cause, may I behold Amitabha Buddha,

And, attaining the pure eye, accomplish perfect awakening.

These ten verses convey the general meaning. To clarify this general meaning, three more verses are spoken:

From this, and for the sake of this,

Through this, this is what is taught.

Here four verses are spoken

To reveal the preceding five meanings.

To preserve one’s own skillful means,

Therefore two verses are spoken.

Of the cause of harming the Dharma, one verse is spoken;

Of the result of harming the Dharma, two are spoken.

Attaining Dharma-patience at the Great Assembly,

One realizes unsurpassed bodhi.

In brief, these three dharmas

Restate the supreme fruit.

Having completed his translation and exposition of the treatise, the Tripitaka Dharma Master spoke these three verses:

Those who contemplate a treatise of definitive meaning,

The wise who have faith in the Three Jewels,

Through the two faculties of wisdom and faith,

Are able to enter contemplation of true suchness.

Therefore, relying on the original text, I have recorded

This translation and explanation of the Summary of the Great Vehicle.

Whatever merit may arise from it,

I dedicate to the three powers:

To make offerings to the Buddha, Dharma, and Sangha,

To subdue those who practice wrongly,

And to rescue beings from every suffering and calamity—

May this power be inexhaustible.

COMMENTARY ON THE SUMMARY OF THE GREAT VEHICLE

Fascicle Fifteen

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