攝大乘論釋論

Entering the Supreme Characteristics of Cause and Effect, Supreme Teaching 4

Chapter 1: The Stages of Cause and Effect

The Treatise says: Thus, the entry into the characteristics of the knowable has been explained. How, then, are the causes and effects of that entry to be understood? They are understood through the six paramitas: generosity, morality, patience, diligence, meditative concentration, and wisdom.

How does one enter consciousness-only through the six paramitas? Furthermore, how do the six paramitas become the fruit of that entry? This bodhisattva does not crave karmic merit and reward, does not violate the precepts, does not waver before suffering, is not indolent in cultivating the path, and does not create the causes of these obstructions.

Therefore, the mind becomes single-pointed and can correctly discern all dharmas, thereby entering consciousness-only. After the bodhisattva has entered consciousness-only by relying on the six paramitas, they are progressively purified, and the six profound paramitas are gathered within the mind. Therefore, even when the bodhisattva is apart from the active application of the six paramitas, because of correctly understanding and correctly expounding them, rejoicing in and delighting in them arises; and through corresponding cultivation and perfuming at all times without interruption, the paramitas are brought to perfection.

Explanation: Once one has entered consciousness-only, the profound paramitas of the purified mind immediately arise in corresponding activity. Because they arise together in this corresponding activity, it is called corresponding activity. “Correctly understanding and correctly expounding” means that all speech accords with the six paramitas, and that within the profound true teaching one gives rise to faithful understanding.

Giving rise to an aspiration of delight means perceiving and delighting in the virtues of the paramitas. Giving rise to the aspiration to attain them means thinking: “Because the Buddha reached this foremost further shore of the purified mind, I and all sentient beings shall also attain it.” Thus, the aspiration to attain them is generated. This encompasses all the paramitas.

What are the characteristics of the profound purified mind? The following verses reveal these characteristics.

The Treatise says: Here there are verses as follows:

Perfecting the pure and wholesome dharmas,

And swiftly attaining patience,

The bodhisattva, through their own vehicle,

Finds depth and vastness in the true teaching.

Awakening to the fact that all is merely discrimination,

They attain nonconceptual wisdom.

Joyful aspiration, faithful understanding, and purity

Are called the purified mind.

Both before it and while relying upon the Dharma stream,

They are able to behold all the Buddhas.

Knowing that bodhi is near,

They attain bodhi without difficulty.

Explanation: Here, beginning from the stage of practice through faith, one skillfully accumulates the provisions for the path. “Perfecting the pure and wholesome dharmas, and swiftly attaining patience” means that patience has three grades: weak, middling, and superior. Here, one abides in the highest patience; therefore, it is said to be attained swiftly.

This mind is purified through its object of cognition. This will now be explained. It is called the Mahayana because its teaching is profound and vast; this is the bodhisattva’s own vehicle.

Here, “profound” means that it teaches the selflessness of dharmas. “Vast” means samadhis such as those of space, receptacles, and so forth. The purified contemplation will now be explained.

Because one knows that all dharmas are merely discrimination, the characteristic of the purified mind will now be explained. “Before” means before the purified mind is attained, while “this” means while abiding in the purified mind. “Being able to behold all the Buddhas” is its characteristic.

“The Dharma stream” refers to the time of abiding in meditative concentration. This will now be explained. The benefit of this meditative concentration, while abiding in it, is perceiving that bodhi is near.

Because one has attained the means by which it can be attained, its attainment is not difficult.

The Treatise says: Taken together, these verses reveal seven characteristics of the purified mind: 1. provisions, 2. patience, 3. object of cognition, 4. contemplation, 5. essential nature, 6. supreme characteristic, and 7. benefit. Each is presented sequentially in the verses.

Explanation: These verses reveal the purified mind: it has such provisions, such patience, such an object of cognition, such contemplation, such an essential nature, such a manifest characteristic, and such a benefit. As revealed by the verses, these establish the essence of the purified mind.

Chapter 2: Establishing the Number Six

The Treatise says: Why are there only six paramitas? It is because they establish the antidotes to the obstructions, because they are the basis from which all Buddha-dharmas arise, and because they accord with the maturation of all sentient beings. To counteract the causes and conditions for failing to begin practice, the two paramitas of generosity and morality are established.

There are two causes and conditions for failing to begin practice: attachment to karmic merit and reward, and attachment to home and family life. To counteract the causes and conditions that produce regression after practice has begun, the two paramitas of patience and diligence are established. There are two causes and conditions for regression: within samsara, sentient beings’ offenses and opposition give rise to suffering; and one grows weary from cultivating wholesome deeds for a long time.

To counteract the causes and conditions that arise and destroy non-regression, the two paramitas of meditative concentration and wisdom are established. There are two causes and conditions of destruction: distraction and erroneous wisdom. Thus, the number six is established to counteract these obstructions.

Explanation: Among the causes and conditions of destruction, erroneous wisdom means inverted grasping. Thus, because of erroneous wisdom, followers of non-Buddhist paths undergo such destruction. The other obstruction, distraction, and so forth is thereby established. The meaning of their respective antidotes can be understood.

The Treatise says: Because the first four paramitas are the causes and conditions for freedom from distraction, the one paramita of freedom from distraction is accomplished. By relying upon freedom from distraction, one correctly awakens, in accordance with truth and principle, to the true meaning of all dharmas; therefore, all Buddha-dharmas arise. Because they are thus the basis from which all Buddha-dharmas arise, the number six is established.

Explanation: “The basis of all Buddha-dharmas” means that all Buddha-dharmas take these as the causes for their establishment. This is the second reason for establishing the six paramitas; hence there are only six, neither more nor fewer. “By relying upon freedom from distraction, one correctly awakens, in accordance with truth and principle, to the true meaning of all dharmas” means that by relying upon the Dhyana Paramita, the Prajna Paramita realizes all meanings just as they truly are. The meanings of the other statements can be understood accordingly.

The Treatise says: Through the Generosity Paramita, sentient beings are embraced and accepted. Through the Morality Paramita, sentient beings are not harmed. Through the Patience Paramita, one is able to endure harm. Through the Diligence Paramita, one is able to accomplish what must be done. Through these causes and conditions of embracing and accepting them, sentient beings are enabled to mature and be tamed. If their minds have not yet become tranquil, they are led to attain samadhi. Once their minds have become tranquil, they are led to attain liberation. Thus, in the course of being taught and transformed, they attain maturity. Because the six paramitas abide in the maturation of sentient beings in this way, the number six is established. This should be understood accordingly.

Explanation: The third reason for establishing the number six concerns teaching and transforming all sentient beings in accordance with their capacities. That is, in teaching, transforming, and maturing all sentient beings, accordance and correspondence are accomplished through these paramitas. Therefore, only six are established to enable beings to attain emancipation. For those whose minds are not yet tranquil, the Dhyana Paramita is used to render their minds tranquil. For those whose minds are already tranquil, the Prajna Paramita is used to lead them to liberation, and thus they attain maturity. “In the course of being taught and transformed” means while they are being instructed.

Chapter 3: Characteristics

The Treatise says: How are the characteristics of these six paramitas to be understood? They possess six kinds of excellence. First, excellence of basis, because the bodhi-mind is their basis. Second, excellence of practice, because all practices are fulfilled. Third, excellence of purpose, because their aim is to benefit all sentient beings. Fourth, excellence of skillful means, because they abide within nonconceptual wisdom. Fifth, excellence of dedication, because they are dedicated to anuttara-samyak-sambodhi. Sixth, excellence of purity, because they eliminate the afflictive obstructions and cognitive obstructions and give rise to impartiality.

Explanation: What are the characteristics of generosity and the other perfections? Since worldly people, sravakas, and others also practice generosity and the rest, the characteristics by which they become paramitas must be stated. The characteristics of the paramitas consist of six kinds of superior bases.

The superior basis is that, at all times and in all places, they are founded upon the mind of bodhicitta. Superior practice means that no one else fully practices them both inwardly and outwardly; only bodhisattvas fully practice them. Such is the practice of generosity.

Superior purpose means that every act of generosity is performed solely for the welfare and happiness of all sentient beings. Superior skillful means means that purity of the three spheres is called skillful means, because there is no discrimination of the gift, the giver, or the recipient. Because it abides in such nonconceptual wisdom, it is called generosity.

Superior dedication means that this generosity and the other practices are dedicated to unsurpassed bodhi. Superior purity means that when Buddhahood is attained, generosity and the other practices become pure. At that time, their functions arise fully, free from the afflictive obstructions and the cognitive obstructions.

The Treatise says: In what way is generosity itself a paramita? Is a paramita necessarily generosity? There are instances of generosity that are not paramita. Therefore, the four alternatives should be established. As with generosity, the four alternatives should likewise be established for the other paramitas. This should be understood.

Explanation: In what way is generosity itself a paramita? Is a paramita necessarily generosity? This is the question. In reply, there is generosity that is not paramita, namely, generosity that is devoid of the six kinds of superiority. There is paramita that is not generosity, namely, the paramita of morality and the others, because they are included within the six kinds of superiority. There is generosity that is paramita, namely, generosity included within the six kinds of superiority. There is that which is neither generosity nor paramita, namely, practices such as the observance of morality that are devoid of the six kinds of superiority. Thus it is. For every paramita, the four alternatives apply in the same way.

Chapter 4: Sequence

The Treatise says: Why are these paramitas taught in this sequence? Because each preceding paramita accords with and gives rise to the following paramita.

Chapter 5: Names

The Treatise says: Furthermore, how may it be understood why the paramitas are given these names? Because this Dharma surpasses all the generosity practiced by worldly beings, sravakas, and pratyekabuddhas, and because it is capable of reaching the other shore, it is called paramita. Because it can destroy avarice and miserliness, it is called Da; because it brings great karmic recompense and the provisions of merit, it is called Na.

Therefore, generosity is called Dana. Because it can eliminate breaches of morality and the evil destinies, it is called Shi; because it enables one to reach the good destinies and concentration, it is called La. Therefore, it is named Shila.

Because it can completely cleanse anger, enmity, and resentment, it is called Shan; because both oneself and others are able to dwell in peace and security, it is called Ti. Therefore, it is named Shanti. Because it can abandon laziness and evil, unwholesome dharmas, it is called Vi; because it gives rise to immeasurable wholesome dharmas and causes them to increase, it is called Li-ya.

Therefore, it is named Viriya. Because it can relinquish distraction, it is called Dhya; because it draws the mind inward and causes it to abide there, it is called Na. Therefore, it is named Dhyana.

Because it can dispel all evil views and erroneous knowledge, it is called Pra; because it enables one to know the Dharma of true suchness and the categories of dharmas, it is called Jna. Therefore, it is named Prajna.

Explanation: The meaning of these names will now be clarified. The common designation of all the paramitas employs the expression “reaching the other shore.” Thus, because the paramitas transcend the generosity and other practices of all worldly beings, sravakas, pratyekabuddhas, and so forth, reaching their other shore, each is called a paramita. As to the cause, it destroys avarice.

Why is this? Because, by destroying avarice, one can give without obstruction. As to the result, it eliminates poverty and is therefore called Da.

With respect to the result, one obtains great karmic recompense and the provisions of merit, and it is therefore called Na. This is Dana. From the standpoint of the cause, morality brings evil to an end; from the standpoint of the result, it eliminates the evil destinies and is therefore called Shi.

As to the result, one attains a good destiny and the immediate presence of samadhi, and it is therefore called La. This is Shila. The names of all the paramitas should likewise be explained in correspondence with this.

Both oneself and others dwell in peace and security means that, because one is not disturbed by the faults of anger and does not inflict suffering upon others, others also attain peace and security.

Chapter 6: Cultivation

The Treatise says: How may the cultivation of the paramitas be understood? In brief, there are five modes of cultivation: 1. Cultivation through the arousal of preparatory practice. 2. Cultivation through faith and understanding. 3. Cultivation through reflection. 4. Cultivation through skillful means. 5. Cultivation through doing what ought to be done. Of these, the first four modes of cultivation have been explained previously. Cultivation through doing what ought to be done means that, although the Buddhas have reached the stage at which the paramitas are perfected, they nevertheless cultivate the paramitas with a mind free from deliberate effort and do not abandon the deeds of a Buddha.

Explanation: Among the five modes of cultivation, cultivation through the arousal of preparatory practice means initiating the correct practice within the preparatory means. Cultivation through doing what ought to be done means that the Buddhas abide in the Dharma-body and, without exerting deliberate effort, do not abandon the deeds of the Buddhas. Although they have relinquished the active practice of the paramitas, for the sake of embracing and transforming sentient beings, they engage in this cultivation of doing what ought to be done.

The treatise says: Furthermore, cultivation through contemplation means contemplating with appreciative delight, sympathetic joy, and aspiration. It comprises six kinds of profound resolve: 1. vast profound resolve, 2. steadfast profound resolve, 3. joyful profound resolve, 4. grateful profound resolve, 5. lofty profound resolve, and 6. profoundly beneficial resolve. If, throughout however many asamkhya kalpas it takes a bodhisattva to realize anuttara-samyak-sambodhi, in every thought-moment during that time the bodhisattva relinquishes all bodily lives and even offers the seven treasures filling worlds as numerous as the sands of the Ganges in service, generosity, and offerings to the Tathagatas, until becoming seated at the seat of enlightenment,

the bodhisattva’s mind of generosity still knows no weariness or contentment.

Likewise, throughout that entire period, in every thought-moment, fierce flames blaze throughout the trichiliocosm, and amid them the bodhisattva practices the four deportments without any means whatsoever to sustain life, yet still single-mindedly practices moral discipline, patience, diligence, meditation, and wisdom until becoming seated at the seat of enlightenment. This bodhisattva’s resolve in moral discipline, patience, diligence, meditation, and wisdom likewise knows no weariness or contentment.

This is the bodhisattva’s vast profound resolve. Furthermore, if this bodhisattva does not abandon this tireless and insatiable resolve until becoming seated at the seat of enlightenment, it is called steadfast profound resolve. If, when embracing and transforming sentient beings by means of the six paramitas, this bodhisattva experiences greater joy than the sentient beings being embraced and transformed, this is the bodhisattva’s joyful profound resolve.

If, when embracing and transforming sentient beings by means of the six paramitas, this bodhisattva regards sentient beings as having rendered a great kindness to the bodhisattva, rather than the bodhisattva having rendered kindness to sentient beings, this is grateful profound resolve. If, when accumulating roots of goodness by means of the six paramitas, this bodhisattva also causes sentient beings to obtain excellent karmic fruits, this is the bodhisattva’s lofty profound resolve.

If, when accumulating roots of goodness by means of the six paramitas, this bodhisattva dedicates them so that all sentient beings may attain anuttara-samyak-sambodhi, this is the bodhisattva’s profoundly beneficial resolve. These six kinds of profound resolve are collectively called cultivation through contemplation with appreciative delight. Furthermore, if this bodhisattva experiences sympathetic joy toward the roots of goodness corresponding to the bodhisattva practices cultivated by others through immeasurable instances of these six kinds of profound resolve, these six kinds of the bodhisattva’s profound resolve are collectively called cultivation through contemplation with sympathetic joy.

Furthermore, if this bodhisattva aspires that all sentient beings may attain the six kinds of profound resolve comprised within the six paramitas, and also aspires personally never to be separated from the six kinds of profound resolve comprised within the six paramitas until becoming seated at the seat of enlightenment, these are called the six kinds of profound resolve comprised within cultivation through contemplation with aspiration.

If merely hearing of the cultivation through contemplation comprised within these six kinds of the bodhisattva’s profound resolve and giving rise to a single thought of pure faith immediately generates immeasurable merit and causes all extremely evil karmic hindrances to decay, how much more so in the case of a bodhisattva.

Explanation: The words “During that time, in every thought-moment” mean that, hypothetically, even if the duration of three asamkhya kalpas were made into a single thought-moment, and with thought-moments of this kind the bodhisattva were again to pass through that entire period before attaining bodhi, during each thought-moment of that time the bodhisattva would relinquish bodily life, and so forth. The meaning may be understood sequentially as stated in the root treatise.

Likewise, successively until the time of attaining bodhi, throughout that period the same applies to the practice of shila. The statement that fierce flames blaze throughout the trichiliocosm and that there are no means whatsoever to sustain life means that this describes a difficult dwelling place in which nothing is available to support life. “Causes all extremely evil karmic hindrances to decay” means that “decay” here refers to their being spoiled by wholesome aspiration, so that they lack the power to produce karmic fruits.

It also counteracts the bondage of the evil destinies and is therefore called decay. Vast resolve here means the resolve that knows no weariness or contentment. When these resolves are maintained for a long time without being abandoned, this is steadfast resolve.

Here, “steadfast” means lasting for a long time. The meanings of the other resolves may be understood.

Chapter 7: Distinctions

The treatise says: How may the distinctions among these paramitas be perceived? It should be known that each paramita has three kinds: Dharma-giving, material giving, and the giving of fearlessness; the moral discipline of restraint, the moral discipline of gathering wholesome dharmas, and the moral discipline of benefiting sentient beings; patience in enduring harmful acts, patience in bearing suffering, and patience in contemplating the Dharma; diligence like donning armor, diligence in undertaking practice, and diligence that is undaunted, irreversible, and insatiable; concentration that abides in bliss, concentration that produces attainments, and concentration that accomplishes what ought to be done;

nonconceptual wisdom of skillful means, nonconceptual wisdom, and subsequently attained nonconceptual wisdom.

Explanation: To speak of the distinctions among the paramitas is to reveal their essential natures. Why are there three kinds here, such as Dharma-giving and so forth? Dharma-giving increases the roots of goodness of others, material giving supports the bodies of others, and the giving of fearlessness benefits the minds of others.

For these reasons, three kinds of giving are taught. Among the three kinds of moral discipline, the moral discipline of restraint is the supporting moral discipline, while the other two kinds abide in dependence upon it. By abiding in the moral discipline of restraint, the moral discipline of gathering wholesome dharmas produces the Buddha-Dharma and bodhi; it is therefore called their support.

The moral discipline of benefiting sentient beings abides in dependence upon it and thereby brings sentient beings to maturity; it is therefore called its support. Among the three kinds of patience, patience in enduring harmful acts means being able to endure when others commit harmful acts against oneself. When a bodhisattva works for the benefit of sentient beings, by the power of this patience the sufferings of samsara cannot cause the bodhisattva to turn back.

Patience in bearing suffering means that, by the power of patience, the sufferings of illness and so forth within samsara cannot cause the bodhisattva to turn back. Patience in contemplating the Dharma means that, through this patience, one can patiently endure while contemplating the Dharma. Thus, this patience is the support of the preceding two kinds of patience.

Diligence has three essential forms. As the Blessed One says in the sutras, they are strength, diligence, capability, steadfast transcendence, and not relinquishing the heavy yoke. These five phrases explain the three essential forms of diligence.

Of these, diligence like donning armor is diligence resembling the wearing of armor, through which one acquires great strength. Taking this as the beginning, through arousing diligence one obtains right diligence; when it is aroused, it is undaunted, unmoved, and insatiable, and so forth. In sequence, these are capability, steadfast transcendence, and not relinquishing the heavy yoke.

These three phrases explain that some people possess strength when they first seek unsurpassed bodhi and possess diligence when they set forth, but their minds are inferior. To counteract this condition, capability is required. If they possess capability, their minds do not retreat or become discouraged.

Inferiority means retreat and discouragement. Although some people’s minds are not inferior, if their minds are disturbed amid the sufferings of samsara, they will retreat from the fruit of Buddhahood. To counteract this condition, they must be unmoved and possess diligence and steadfast transcendence.

Therefore, steadfast transcendence is taught here, for through steadfast transcendence one does not retreat in the face of suffering. Although some people do not retreat in the face of suffering, they regard a small attainment as sufficient and thus cannot attain unsurpassed bodhi. Therefore, insatiable diligence is taught.

One does not regard a small attainment as sufficient, thereby revealing the diligence that does not relinquish the heavy yoke. For this reason, three kinds of diligence are taught. Concentration also has three kinds.

Abiding in bliss is so called because one abides in the bliss of the Dharma directly experienced in the present. Producing attainments refers to producing the six supernormal powers. Accomplishing what ought to be done means that, by relying upon dhyana, one performs deeds that benefit sentient beings.

Therefore, it is called accomplishing what ought to be done. For these reasons, three kinds of concentration are established. The establishment of the three essential forms of prajna may be understood.

Chapter 8: Inclusion

The Treatise says: How may the all-encompassing meaning of these paramitas be understood? These paramitas encompass all wholesome dharmas, because they are their essential characteristics, because they accord with them, and because they flow forth from them.

Explanation: The question, “How may the all-encompassing meaning of these be understood?” asks how these paramitas may be understood to encompass all wholesome dharmas. It should be known that to speak of cultivating the wholesome dharmas encompassed within the paramitas is the same as speaking of cultivating the wholesome dharmas that encompass the paramitas. These encompass all wholesome dharmas: here, “all wholesome dharmas” means the dharmas that are factors of enlightenment. Their essential characteristics are the essential characteristics of prajna. That which flows forth from them consists of the six superknowledges, the ten powers, and so forth; all other merits also flow forth from them. That which accords with them means relying upon, depending upon, and according with them.

Chapter 9: Counteraction

The Treatise says: How may the obstructions to the paramitas be understood? It should be known that they include all afflictions, in terms of their essential characteristics, causes, and results.

Explanation: As has been clearly stated, the paramitas encompass all wholesome dharmas. How they counteract all defiled dharmas will now be explained. Among these, their essential characteristics are the essential characteristics of desire and so forth; their causes and conditions are the causes and conditions of miserliness and greed and so forth. For example, because of disbelief, wrong views, and so forth, miserliness and greed arise. Their results are such things as stinginess, violation of the precepts, and anger.

Chapter 10: Merits

The Treatise says: How may the merits of these paramitas be understood? Because bodhisattvas freely exercise mastery in taking birth while coursing through samsara, they obtain an exalted birth; obtain great companions and a great retinue; obtain the accomplishment of skillful means for great undertakings; obtain a body free from affliction and with little defilement; and obtain lucid mastery of the treatises and proficiency in crafts, arts, and technical skills. These resulting recompenses are entirely blameless. Until they sit at the seat of enlightenment, they perform meritorious deeds directly benefiting all sentient beings.

Explanation: The meritorious recompenses of the bodhisattva’s paramitas are blameless. They are unlike other recompenses, which may be censured because they are defiled and impermanent. The recompenses of the paramitas are not impermanent. Why is this? Because it is said that they continue until the bodhisattva sits at the seat of enlightenment. Furthermore, those recompenses are produced solely by oneself and not by others. It is said that they bring forth deeds benefiting all sentient beings. Thus, in the fruits of the paramitas, all the merits that are fruits of the paramitas are entirely blameless.

Chapter 11: Mutual Manifestation

The Treatise says: How may these paramitas be understood to manifest one another? In some passages, the World-Honored One speaks of all six paramitas using only the name “giving”; elsewhere, he speaks of them using the name “precepts,” or the name “patience,” or the name “diligence,” or the name “concentration,” or the name “wisdom.” What is the meaning of this? Among the paramitas, when one paramita is cultivated, the other paramitas all come to assist in bringing it to completion. Based upon this meaning, there is a summarizing verse here as follows:

Number, characteristics, and sequence,

Names, cultivation, and merits;

Distinctions, encompassing, and counteraction,

Merits manifest one another.

Explanation: In the three hundred verses, the Prajnaparamita teaches one paramita and thereby teaches all the paramitas. What is the meaning of this? When one paramita is practiced, all the other paramitas come to assist in bringing it to completion. For this reason, when giving is practiced, the restraint of body and speech is included; this belongs to the paramita of precepts. This continues through to the wisdom that knows cause and effect, which belongs to the Prajnaparamita. The meaning of the other paramitas assisting in completion should likewise be understood accordingly. The explanation of entering into cause and effect is now complete.

Distinctive Cultivation, Supreme Characteristics, and Supreme Teaching 5

Chapter 1: Counteraction

The Treatise says: Thus, entry into cause and effect has already been explained. How, then, may the distinctions in cultivation be understood? These distinctions in cultivation consist of the ten bodhisattva bhumis.

What are the ten? They are the Bhumi of Joy, the Bhumi Free from Defilement, the Luminous Bhumi, the Blazing Bhumi, the Bhumi Difficult to Conquer, the Bhumi of Direct Presence, the Far-Going Bhumi, the Immovable Bhumi, the Bhumi of Excellent Wisdom, and the Dharma-Cloud Bhumi. These bhumis are established as ten.

How may the reason for their establishment be understood? Because they counteract ten kinds of ignorance that constitute obstructions, there are ten kinds; and the dharmadhatu also has ten kinds of ignorance that obstruct abiding therein. How is this known?

The ten meanings of the dharmadhatu are as follows: on the first bhumi, it has the meaning of universal pervasion; on the second bhumi, it has the meaning of supreme excellence; on the third bhumi, it has the meaning of flowing forth from the supreme; on the fourth bhumi, it has the meaning of non-appropriation; on the fifth bhumi, it has the meaning of essential non-differentiation; on the sixth bhumi, it has the meaning of being neither defiled nor purified; on the seventh bhumi, it has the meaning of the non-differentiation of all dharmas; on the eighth bhumi, it has the meaning of neither increasing nor decreasing; on the ninth bhumi, it has the meaning of being the basis for mastery of characteristics, the basis for mastery of realms, and the basis for mastery of wisdom;

on the tenth bhumi, it has the meaning of being the basis for mastery of karma, the basis for mastery of the dharani gateways, and the basis for mastery of the samadhi gateways.

A verse here says:

Universal activity and supreme meaning,

The meaning of flowing forth from the supreme,

The meaning of non-appropriation,

And essential non-differentiation;

The meaning of neither defilement nor purity,

The non-differentiation of all dharmas,

The meaning of neither increase nor decrease,

And the bases for the four masteries.

Ignorance within the dharmadhatu,

The ten obstructions that do not defile,

Are obstructions within the ten bhumis;

To counteract them, the bhumis are taught.

Furthermore, it should be known that this ignorance is not defiling for sravakas, but is defiling for bodhisattvas.

Explanation: The distinctions in cultivation will now be explained. What are the ten things that should be known? They are the Dharma-realm in the sense of being universally pervasive, and so forth, up to the meaning of mastery over samadhi and dharani.

It should be understood that one of these ten aspects of the Dharma-realm is present in each bhumi, but because of the power of ignorance, it cannot be known. In order to counteract those ten obstructions of ignorance, there are ten bhumis. What are the ten?

First, the nature of an ordinary being. Second, wrong conduct toward the bodies of sentient beings and so forth. Third, darkness and dullness, causing one to forget what pertains to hearing, reflection, and cultivation.

Fourth, the manifest activity of subtle afflictions, conjoined with the view of a self and so forth, co-arising with inferior states. Because they arise through mental conditions, their subtle manifestations are abandoned only from afar. It should be understood that this is what is meant by subtle.

Fifth, the entry of the Lesser Vehicle into nirvana. Sixth, activity involving coarse characteristics. Seventh, activity involving subtle characteristics.

Eighth, applying effort within the signless. Ninth, failing to perform deeds that benefit sentient beings. Tenth, lacking mastery over all dharmas.

The meaning of “universally pervasive” in the verse will now be explained. The Dharma-realm pervades everywhere. Why is this?

Because there is not a single dharma among all dharmas that is not without self. “Supreme meaning” means that this meaning is preeminent among all dharmas. It is the essence that flows forth from the second bhumi.

“Supreme” means that if one knows that the correctly taught Mahayana is the essence flowing forth from that which is most preeminent, one attains the third bhumi. Therein, one does not grasp anything as belonging to a self, just as the people of Uttarakuru have no possessions belonging to a self. When one realizes the Dharma-realm, one likewise becomes free of anything belonging to a self.

Through this knowledge, one attains the fourth bhumi. This means that its essence is undifferentiated, unlike the eye seeing form and so forth, in which the individual essences of sentient beings differ. Through this knowledge, one enters the fifth bhumi.

It is also undefiled; because its intrinsic nature is undefiled, being undefiled is itself purity. Through this knowledge, one enters the sixth bhumi. Although the meanings of the sutras and so forth are established with distinctions, they are not different.

Through this knowledge, one enters the seventh bhumi. When the afflictions cease, there is no diminution, and when the pure dharmas become great, there is no increase. One relies upon mastery over characteristics and relies upon mastery over realms.

Through this knowledge, one enters the eighth bhumi. Mastery over characteristics means that whatever characteristic one wishes for immediately becomes manifest. Mastery over realms means, for example, that if one wishes a realm to become gold, it becomes so; hence it is called mastery.

Mastery over knowledge means that, by relying upon mastery of eloquent knowledge, one enters the ninth bhumi. By relying upon mastery over the activities of body and so forth, and by relying upon mastery over the gateways of dharani and samadhi, one enters the tenth bhumi. Furthermore, for sravakas this ignorance is not defiled, because they do not enter these bhumis.

If, upon entering the first bhumi, one immediately penetrates all the bhumis, why are the bhumis still established in sequence? In answer to this question, they are established according to the practices undertaken at each stage. Although all the bhumis have already been penetrated at the first bhumi, the bhumis must still be established.

Chapter 2: Establishing the Names

Treatise: Furthermore, why is the first bhumi called Joyous? Because for the first time one gains the capacity to accomplish benefit for oneself and benefit for others. Why is the second bhumi called Stainless?

Because one is far removed from the defilement of violating the precepts. Why is the third bhumi called Luminous? Because, without regressing from reliance upon samadhi and samapatti, one relies upon the illumination of the great Dharma.

Why is the fourth bhumi called Blazing? Because the factors conducive to enlightenment burn away all obstructions. Why is the fifth bhumi called Difficult to Conquer?

Because it is extremely difficult to bring the two mutually opposed kinds of knowledge—the ultimate and the conventional—into mutual correspondence. Why is the sixth bhumi called Manifest? Because knowledge of dependent arising serves as the basis that causes the practice of prajnaparamita to become manifest.

Why is the seventh bhumi called Far-Reaching? Because one reaches the ultimate limit of effortful practice. Why is the eighth bhumi called Immovable?

Because one is unmoved by the activity of any characteristic. Why is the ninth bhumi called Excellent Wisdom? Because knowledge of eloquence is supreme.

Why is the tenth bhumi called Dharma Cloud? Because the knowledge that takes the common characteristic of all dharmas as its object is like a cloud in the sky, serving as the repository of all gateways of dharani and samadhi. Moreover, the coarse and heavy obstructions are like the sky, which clouds can spread across and cover.

Furthermore, the Dharma-body is perfected.

Explanation: Why is the first bhumi called Joyous? Because one has newly begun to accomplish the capacity to benefit oneself and others. When sravakas realize reality, they accomplish only the capacity to benefit themselves and do not benefit others.

Therefore, they do not attain the joy experienced by bodhisattvas. Why is the second bhumi called Stainless? Because at this bhumi the nature of moral discipline is accomplished; it is not like the first bhumi, where one must direct the mind toward upholding the precepts.

Because the nature of moral discipline has been accomplished, one is far removed from the defilement of violating the precepts. Why is the third bhumi called Luminous? Because at this bhumi one is constantly inseparable from samadhi and samapatti.

Because one does not regress, one gains illumination concerning the Mahayana Dharma. Why is the fourth bhumi called Blazing? Because at this bhumi one practices the factors conducive to enlightenment.

Through practicing these dharmas, all afflictions and secondary afflictions are completely burned away. Why is the fifth bhumi called Difficult to Conquer? Because at this bhumi supramundane true knowledge is non-conceptual, whereas worldly knowledge, the crafts, and the treatises are conceptual.

It is extremely difficult to cultivate these two opposing kinds of knowledge fully; yet because both can be perfected, it is called Difficult to Conquer. Why is the sixth bhumi called Manifest? At this bhumi one practices dependent arising.

Through the power of this knowledge, non-conceptual practice and prajnaparamita become manifest. Dharmas are neither defiled nor pure. At the seventh bhumi, one attains effortful practice.

At the eighth bhumi, practice is effortless. Why is the seventh bhumi called Far-Reaching? Because at this bhumi, through the ultimate practice of skillful means and through attaining certainty concerning all characteristics, one engages in effortful practice.

Why is the eighth bhumi called Immovable? Here, amid all characteristics and all effort applied to dharmas, one remains immovable, and the non-conceptual mind naturally flows forth without interruption. Why is the ninth bhumi called Excellent Wisdom?

Because this wisdom is exceptionally distinguished, it is called excellent wisdom. Knowledge of eloquence is called wisdom. Because of this knowledge, it is called Excellent Wisdom.

Why is the tenth bhumi called Dharma Cloud? The knowledge that takes the common characteristic of all dharmas as its object is like a cloud, while dharani, samadhi, and so forth are like water. This knowledge serves as their repository, just as a cloud contains water.

Moreover, just as clouds spread across and cover the sky, so too does this knowledge, which takes the common characteristic of all dharmas as its object, cover the coarse and heavy obstructions. The perfection of the Dharma-body is also like clouds pervading the sky. The perfection of the Dharma-body within the body of a bodhisattva is likewise.

“Perfection” here means universal pervasion.

Chapter 3: The Characteristics of Attainment

Treatise: How may the realization and attainment of these bhumis be discerned? There are four characteristics. First, attaining resolute faith, meaning believing in and understanding the bhumis. Second, attaining correct practice, meaning becoming aligned with the ten kinds of Dharma practice belonging to the bhumis. Third, attaining penetration, meaning that when one penetrates the Dharma-realm at the first bhumi, one attains penetration of all the bhumis. Fourth, attaining accomplishment, meaning cultivating these bhumis to their culmination.

Explanation: Here, “attaining accomplishment” means that if one cultivates these bhumis to their culmination, one attains accomplishment.

Chapter 4: The Characteristics of Cultivation

The Treatise says: How may one discern the cultivation of these grounds? When these bodhisattvas cultivate śamatha and vipaśyanā on the various grounds, there are five modes of cultivation: comprehensive cultivation, signless cultivation, effortless cultivation, intense cultivation, and insatiable cultivation. These produce five fruits for the bodhisattva.

First, in every thought-moment, the basis of all defilements is destroyed. Second, one is freed from all perceptions and abides at play in the bliss of the Dharma. Third, one clearly and lucidly comprehends the characteristics of phenomena everywhere, immeasurably and without limit.

Fourth, because the factors conducive to purity arise without discriminative characteristics yet remain actively present, the Dharma body is perfectly accomplished. Fifth, the causes of the higher stages are successively gathered and embraced.

Explanation: On each ground there are five modes of cultivation. These will now be explained. Śamatha and vipaśyanā are each accomplished through these five modes of cultivation. The statement, “In every thought-moment, the basis of all defilements is destroyed,” raises the question: What are called defilements?

They are the obstructive mass formed by the beginningless perfuming of the seeds of the afflictive hindrances and the cognitive hindrances. Through śamatha that takes general characteristics as its object and the wisdom of vipaśyanā, this mass diminishes thought-moment by thought-moment. Because this mass is broken apart, it is called destruction.

Furthermore, diminution itself is destruction. “Freed from all characteristics, one obtains the joy of delight in the Dharma” means that, regarding the essential characteristics established in the sutras and so forth, one is freed from perceptions within the Dharma and obtains the joy of delight in the Dharma, not any other kind of pleasure. Here, “joy” means inward joy.

Another explanation is that, in śamatha and vipaśyanā, one either experiences, discerns, or contemplates the Dharma, without following coarse and overt modes of apprehension. Instead, one apprehends and follows it subtly through clear mindfulness alone. “Characteristics everywhere, immeasurably and without limit” means that one’s knowledge is not confined within any boundary throughout the ten directions.

“Complete lucidity” is like the mind becoming lucid when one is able to read scriptures. “The signless appears directly within the factors conducive to purity” means that, in accomplishment corresponding to the factors conducive to purity, the signless appears directly; therefore, the fruit of Buddhahood is what ought to be accomplished, and the Dharma body is perfectly accomplished. The inclusion of the supreme cause means that perfection occurs on the tenth ground, while accomplishment occurs on the eleventh ground, the ground of Buddhahood.

Here, the Dharma body includes the supreme cause because all the causes from which the ground of Buddhahood arises are contained within it; it is therefore called supreme above all.

The Treatise says: On the ten grounds, the cultivation of each of the ten paramitas becomes predominant. On the first six grounds are the six paramitas previously explained. On the latter four grounds are four paramitas.

The Paramita of Skillful Means consists in dedicating the roots of goodness cultivated through the six paramitas, together with all sentient beings, to anuttara-samyak-sambodhi. The Paramita of Vows consists in giving rise to vows concerning future lives, whereby the causes and conditions of the paramitas can be attracted and gathered. The Paramita of Power consists in bringing the six paramitas into continuous activity through the powers of reflection and cultivation.

The Paramita of Knowledge consists in establishing the knowledge of the six paramitas, attaining the personal enjoyment of the bliss of the Dharma, and bringing sentient beings to accomplishment. Furthermore, these four paramitas belong to the subsequently attained wisdom of non-discriminating prajnaparamita. Moreover, on the ten grounds, there is no paramita that is not cultivated.

This Dharma gate of the grounds is included within the treasury of the paramitas.

Explanation: “On the ten grounds, the cultivation of each of the ten paramitas becomes predominant” means that the Sutra of the Ten Grounds teaches that the Dana Paramita is predominant on the first ground, continuing through to the Knowledge Paramita, which is predominant on the tenth ground. Because of this predominance, the Sutra of the Ten Grounds teaches ten paramitas. On every ground, all the paramitas are cultivated.

The six paramitas on the first six grounds are revealed in sequence, beginning with the Dana Paramita and continuing through the sixth, the Prajnaparamita. Their meanings are all explained in the Sutra of the Ten Grounds. What is not fully explained there has already been discussed above.

The statement that four paramitas pertain to the latter four grounds means that wherever the six paramitas are taught, the four paramitas beginning with Skillful Means are also present therein. If ten paramitas are taught, only non-discriminating wisdom is taken as the Prajnaparamita, while subsequently attained wisdom comprises the four other paramitas, beginning with Skillful Means. Therefore, the cultivation of four paramitas is accomplished on the latter four grounds.

The Treatise states, concerning the Paramita of Skillful Means, “together with all sentient beings.” This means that whatever roots of goodness one possesses are all shared with sentient beings. The “aspiration for unsurpassed bodhi” will now be explained: One wishes to benefit all sentient beings, but this wish can be fulfilled only upon perfectly awakening to bodhi. Therefore, whatever thoughts and reflections one has and whatever roots of goodness one possesses are all dedicated to benefiting every sentient being.

This is called sharing them with all sentient beings. Furthermore, skillful means reveals compassion and wisdom. The six paramitas gather roots of goodness.

Through compassion, these are shared with all sentient beings; through wisdom, they are not dedicated toward rewards such as becoming Brahma or Śakra. Thus, because of this wisdom, one neither gives rise to afflictions nor abandons samsara, yet remains undefiled within it. In this way skillful means is accomplished, and hence it is called the Paramita of Skillful Means.

Through giving rise to various powers of vows, one obtains the causes and conditions of the paramitas. It is therefore called the Paramita of Vows. “In the future” refers to the causal characteristic of the future and is therefore called “in the future.” Abiding in this cause, one makes vows for the sake of the future.

A sutra states that there are two kinds of power: the power of reflection and the power of cultivation. Even when the power of cultivation is absent, through the power of reflection one accords with the paramitas. Consequently, the paramitas can continue to remain active.

This is the function of the Paramita of Power. As has been explained, all the paramitas are established through knowledge. This is the Paramita of Knowledge, whose intrinsic nature is non-discriminating prajnaparamita.

When it serves the personal enjoyment of the bliss of the Dharma and the accomplishment of sentient beings within the dharmadhatu, it is called the establishment of the paramitas. This Dharma gate is included within the treasury of the paramitas. Here, “the treasury of the paramitas” means all the teachings of the Mahayana.

This Dharma gate of the ten grounds is included within the treasury of the paramitas and is not found within the Śrāvaka Treasury. All the paramitas are cultivated and brought to completion on the various grounds. Because this Dharma gate of the grounds is supremely vast and exalted, all Buddhas expound it throughout all Buddha lands.

Because this Dharma gate is supreme, it is taught foremost, taught on the most excellent occasions, and taught in the most steadfast abodes. Precisely because it is excellent, it is called supreme.

Chapter 5: Duration of Cultivation

The Treatise says: Furthermore, how much time is required to perfect the cultivation of these grounds? There are five kinds of practitioners who cultivate over three asaṃkhyeya kalpas. Those on the Ground of Faith-Practice, during the first asaṃkhyeya kalpa, cultivate the practice of pure mind with characteristics, signless practice, the six grounds, and the seventh ground. During the second asaṃkhyeya kalpa, they cultivate from the signless, effortless practice upward. During the third asaṃkhyeya kalpa, they cultivate through the tenth ground and bring their practice to perfection. A verse concerning this says:

Through supreme, pure, and wondrous power,

The steadfast mind becomes ever more excellent.

For three asaṃkhyeyas, the bodhisattva’s course

Is called the cultivation of right practice.

Explanation: The five kinds of persons within the three asamkhyeya kalpas are spoken of as follows. Among them, a person who practices through faith is one who relies upon that meaning, has faith in it, and cultivates practice accordingly. At this stage, the first asamkhyeya kalpa is completed.

Upon completing this asamkhyeya kalpa, one attains the Stage of the Purified Mind and penetrates suchness; therefore, from this point onward, one cultivates with a purified mind. Among the ten stages, through the sixth stage one still cultivates practice with characteristics. The seventh stage is practice without characteristics yet involving deliberate effort; with this, the second asamkhyeya kalpa is completed.

Upon entering the eighth stage, one attains effortless practice, though one has not yet perfected that effortless practice. At the ninth and tenth stages, this effortless practice is perfected. This person belongs to the third asamkhyeya kalpa.

Thus, with reference to this one person, five kinds are established, just as stream-enterers, once-returners, non-returners, and so forth are distinguished according to their differing levels and states.

Accordingly, it is said that after completing three asamkhyeya kalpas, one attains bodhi. Yet one has practiced generosity and so forth throughout beginningless samsara and has encountered many Buddhas; from what point until the present, then, is the period called the three asamkhyeya kalpas? This meaning is clearly explained in the verse.

“The power of sublime and superior purity” means attaining the power of wholesome roots and the power of vows. Of these, the power of wholesome roots cannot be destroyed by distraction and the like. The power of vows means always gathering together with spiritual friends. “The steadfast mind becomes increasingly excellent” means that, through the power of spiritual friends, one does not abandon the mind of bodhi. “Practice becomes increasingly excellent” means that in the present life and in future lives, wholesome roots increase and do not decline. The other phrases may be understood accordingly.

Here ends the explanation of the distinguishing excellence of cultivation.