攝大乘論釋論

The Excellent Characteristic and Excellent Discourse on the Training in Higher Morality, 6

The Treatise says: Thus, the explanation of the distinctions in the cultivation of cause and result has been completed. How, within this, is the excellent characteristic of higher morality to be understood? As the sutra states, bodhisattvas undertake the precepts in the Bodhisattva Bhumi.

Briefly stated, there are four excellent characteristics, on account of which it is called an excellent characteristic: the excellent characteristic of distinction, the excellent characteristic of common and uncommon trainings, the excellent characteristic of vastness, and the excellent characteristic of profundity. Here, the excellent characteristic of distinction means the morality of restraint and protection, the morality of embracing wholesome dharmas, and the morality of benefiting sentient beings.

It should be understood that the morality of restraint and protection is the basis of the other two kinds of morality. The morality of embracing wholesome dharmas is the basis for the arising of the Buddha-Dharma. The morality of benefiting sentient beings is the basis for bringing sentient beings to maturity.

The common training is shared by sravakas and bodhisattvas, since they do not commit acts that are wrong by nature. The uncommon training concerns abstention from acts prohibited by precept. Regarding these rules of training, there are cases in which a sravaka commits an offense but a bodhisattva does not, and cases in which a bodhisattva commits an offense but a sravaka does not.

The bodhisattva’s rules of training encompass body, speech, and mind. The sravaka’s rules of training encompass only body and speech. Therefore, for a bodhisattva, an offense may also be committed mentally, unlike in the case of sravakas.

Briefly stated, bodhisattvas must undertake every faultless action of body, speech, and mind that embraces all sentient beings; they must train in all of these. This is the common and uncommon training.

Explanation: How is it known that the bodhisattva’s training differs from that of the sravaka? It is said that their categories differ. Sravakas and the like have only one category, namely the morality of restraint and protection; they do not have the morality of embracing wholesome dharmas or the morality of benefiting sentient beings.

Regarding common and uncommon rules of moral training, acts wrong by nature, such as killing, are common, whereas prescribed offenses, such as digging the earth and uprooting grass, are uncommon. These latter rules involve an offense for a sravaka but no offense for a bodhisattva. For example, if a sravaka travels during the summer retreat, it is an offense; but if a bodhisattva sees an opportunity to benefit sentient beings and does not go, it is an offense.

“Faultlessly embracing all sentient beings” means embracing all sentient beings without wrongdoing, not, for example, by providing them with women and the like. Although this too may be a form of embracing them, it is not free from sinful karma. To exclude such wrongdoing, the text speaks of embracing them by faultless means.

“The mind also commits an offense” means that, in cases such as the thought of harming, the very arising of that thought constitutes an offense for a bodhisattva, unlike for a sravaka. These three trainings beginning with higher morality are precisely the essential nature of the paramitas. Why, then, are three trainings established separately?

They have a meaning distinct from that of the paramitas, as will now be explained. The rules of training are separately established because they successively serve as causes for one another. Based upon morality, concentration arises; based upon concentration, wisdom arises.

The Treatise says: The distinction of vastness consists further of four kinds of vastness: 1. the vastness of immeasurably many kinds of rules of training; 2. the vastness of encompassing immeasurable merit; 3. the vastness of encompassing the intention to benefit and bring happiness to all sentient beings; and 4. the vastness of being the basis of Anuttara-samyak-sambodhi.

Explanation: “The vastness of immeasurably many kinds of rules of training” means that the bodhisattva’s rules of training are also of many kinds and are immeasurable, because bodhisattvas engage in teaching, transforming, and embracing sentient beings. “Encompassing immeasurable merit” means that the merits and provisions of a bodhisattva are likewise beyond enumeration; this is not so for a sravaka. “Encompassing the intention to benefit and bring happiness to all sentient beings” means that exhorting them to cultivate virtue is the intention to benefit them.

Because of this virtue, when its result matures, that person will receive a blessed reward. This is called the intention to bring happiness. “The vastness of being the basis of Anuttara-samyak-sambodhi” means that, by abiding in this morality, one attains Anuttara-samyak-sambodhi.

The morality of a sravaka is not like this.

The Treatise says: The distinction of profundity means that when a bodhisattva, through such skillful means, performs any of the ten kinds of unwholesome karma, such as killing, the bodhisattva nevertheless incurs no offense, generates immeasurable merit, and swiftly realizes Anuttara-samyak-sambodhi. Furthermore, the bodhisattva manifests transformed actions of body and speech. These should be understood as the profound morality of a bodhisattva.

Or the bodhisattva may become a king and display acts that afflict sentient beings, thereby establishing them in disciplined conduct. Again, in the birth stories, the bodhisattva is shown afflicting certain sentient beings while embracing others. First the bodhisattva causes faith and purity to arise in their minds, and afterward teaches, transforms, and brings them to maturity.

This is the profound excellent characteristic of bodhisattva morality. These four excellent characteristics, briefly stated, constitute the excellent characteristic of the bodhisattva’s morality of restraint and protection. Such are the distinctions among the bodhisattva’s rules of training.

There are also immeasurably many further distinctions, as taught in the Vaipulya Vinaya Ghosha Sutra.

Explanation: Regarding the distinction of profundity, if a bodhisattva employs such skillful means, the bodhisattva acquires the power of such skillful means. This will now be explained. Suppose the bodhisattva knows: “Because of this unwholesome act, this person will fall into the Avici hell.” Through knowledge of the minds of others, the bodhisattva knows that there is no other means of turning aside that evil karma and preventing the person from falling into an evil destiny, for if the person commits this act, they will certainly fall into hell.

Knowing this, the bodhisattva then gives rise to the thought: “Even if committing this act causes me to fall into hell, how could I fail to endure it and refrain from killing this person? Although this person will experience a small amount of suffering in the present life, in a future life they will attain happiness.” Therefore, like a physician, the bodhisattva kills that person with the intention of benefiting them, incurs no offense, and gains great and excellent merit.

Through this merit, the bodhisattva swiftly attains Anuttara-samyak-sambodhi. Practices such as these are indeed extremely profound. Furthermore, a bodhisattva may manifest transformed actions of body and speech.

It should be understood that this is why such profound morality exists. Or the bodhisattva may become a king and display acts that afflict sentient beings in order to establish them in disciplined conduct. Here, a transformed embodiment and appearance constitute a transformation, as when King Anala displayed various acts for the youth Sudhana.

As shown in the birth stories, Prince Visvantara—whose name is rendered “All-Capable,” namely Sudana in the Jataka Sutra—is said to have been a bodhisattva who gave his child to a brahmin. That child was a transformation. Why was this so?

The Treatise says that this demonstrates that sentient beings are not afflicted, for the purpose of embracing sentient beings. Because the bodhisattva does not afflict these sentient beings at all, the bodhisattva accomplishes the work of embracing sentient beings. This too is extremely profound.

These four distinctions are explained extensively in the Vinaya Ghosha Sutra of one hundred thousand verses. The explanation of the training in higher morality is now complete.

The Excellent Characteristic and Excellent Discourse on the Training in Higher Mind, 7

The Treatise says: Thus the distinguishing characteristic of the training in higher morality has been explained. How, then, is the distinguishing characteristic of the training in higher mind to be understood? Briefly, there are six distinctions: 1. distinction in object, 2. distinction in type, 3. distinction in antidote, 4. distinction in function, 5. distinction in production, and 6. distinction in activity.

The Mahayana Dharma is its object. Mahayana Light, Accumulation of All Merit, King of Samadhis, Bhadrapala Shurangama, and so forth are samadhis of immeasurable kinds. Their wisdom takes the common characteristic of all dharmas as its object.

Like the expedient of using one wedge to remove another wedge, it expels the defiled and turbid obstructions within the alaya-consciousness. Delighting in meditative concentration, bodhisattvas take birth according to their wishes. In all worlds they manifest unobstructed supernormal powers: causing earthquakes, blazing forth, pervading everywhere, manifesting, performing miraculous transformations, going and returning, extending and contracting, gathering and dispersing, drawing all visible forms into their bodies, appearing wherever they go in bodies of the same kind as the beings there, becoming either invisible or visible, acting with mastery, overpowering the supernormal powers of others, bestowing eloquence, mindfulness, and joy, emitting light, and so forth.

In this way they manifest various kinds of supernormal powers.

Explanation: The distinguishing characteristic of the training in higher mind will now be clarified. To say that its object lies within the Mahayana Dharma means that bodhisattvas take the Mahayana Dharma as their object, unlike the shravakas and others. Mahayana Light, Accumulation of Merit, King of Samadhis, and so forth are the names of samadhis.

The shravakas possess none of these samadhis. The distinction in antidote means that, because it can counteract all obstructions, it is like using a small object to push out a large one. Likewise, the seeds of the afflictions within the alaya-consciousness are called perfuming.

These are said to be coarse, while the path that counteracts them is said to be subtle. The subtle path expels those coarse seeds. The distinction in function means that, by virtue of this function, bodhisattvas delight in meditative concentration while benefiting all sentient beings.

Even when taking birth, they do not lose their meditative concentration; shravakas cannot do this. The distinction in production means that unobstructed supernormal powers, arising from meditative concentration, are attained throughout all worlds. The distinction in activity means that, in causing earthquakes, they make all worlds quake.

Blazing forth means setting all worlds ablaze. Pervading everywhere means that their light fills all places. Manifesting means that they appear in forms corresponding to sentient beings as they are.

Through the power of supernormal knowledge, bodhisattvas see immeasurable worlds and see the Buddhas and bodhisattvas within those worlds. Transformation means, for example, transforming earth into water, and so forth. Going and returning means traversing immeasurable worlds in a single instant and returning within that same instant.

Gathering means drawing immeasurable worlds into a single mote of dust without causing the mote to increase in size. Dispersing means transforming a single mote of dust so that it pervades immeasurable worlds. Drawing all visible forms into the body means manifesting all immeasurable visible forms within a single body.

Appearing wherever they go in bodies of the same kind means that, for example, upon going to the Heaven of the Thirty-Three, their visible form and voice become the same as those of the beings in that realm so that they may teach and transform them. The same applies to every realm they visit. Becoming sometimes invisible and sometimes visible means that, in every place, they sometimes appear and sometimes do not appear.

Acting with mastery means, for example, transforming Mara into the body of a Buddha, and so forth. Overpowering the supernormal powers of others means surpassing all other supernormal powers. Bestowing eloquence means enabling beings to respond aptly.

Bestowing mindfulness and joy means that, by hearing a bodhisattva teach the Dharma and attaining samadhi, beings acquire mindfulness and joy. Emitting light means sending forth light that causes bodhisattvas in other worlds to come together in assembly. Manifesting such great supernormal powers refers to the great supernormal powers described above.

Shravakas cannot attain these supernormal powers.

The Treatise says: It encompasses all difficult deeds through the manifestation of ten difficult deeds. The ten difficult deeds are: the difficult deed of assuming responsibility oneself—personally undertaking the vow of bodhi; the difficult deed of non-retreat—not turning back amid the suffering of samsara; the difficult deed of not acting contrary—not abandoning any sentient being whose conduct is inverted; the difficult deed directly at hand—when sentient beings harm and distress a bodhisattva, the bodhisattva nevertheless directly benefits them; the difficult deed of remaining undefiled—being born in the world without being defiled by worldly dharmas;

the difficult deed of faith and joy—although there are things in the Mahayana not yet understood, still giving rise to faith and joy in all its vast and profound teachings; the difficult deed of penetrating understanding—penetrating the twofold selflessness of persons and dharmas; the difficult deed of understanding in accordance—understanding in accordance with the profound secret words spoken by the Tathagata; the difficult deed of neither abandoning nor being defiled—not abandoning samsara while remaining undefiled by it; and the difficult deed of carrying out activities—abiding in the liberation of all the Buddhas from every obstruction and, without exertion, acting until the end of samsara for the benefit of all sentient beings.

Explanation: As stated in the sutras, bodhisattvas perform difficult deeds. What are they? There are ten kinds. Among them, the difficult deed of neither abandoning nor being defiled means neither being separated from nor defiled by samsara. Not being separated means not abandoning it. To dwell within samsara without abandoning samsara and yet remain undefiled by it is exceedingly difficult. The other nine kinds will become clear upon consulting the root text of the Treatise.

The Treatise says: It is difficult to understand in accordance with the secret words spoken by the Buddha, yet bodhisattvas understand them accordingly. As it is said: How does a bodhisattva perfect generosity? By not giving away a single thing, yet accomplishing immeasurable acts of generosity throughout the worlds of the ten directions.

How does one perfect delight in generosity? By taking no delight in any act of generosity. How does one perfect faith in generosity?

By not believing in the Tathagatas. How does one perfect encouragement toward generosity? By having no motive whatsoever arise within oneself concerning generosity.

How does one perfect giving with ease? By never, at any time, giving away anything. How does one perfect vast generosity?

By giving rise to the perception that generosity is not truly substantial. How does one perfect pure generosity? By giving rise to a miserly mind.

How does one perfect ultimate generosity? By having no mastery over generosity. How does one perfect inexhaustible generosity?

By not abiding in inexhaustibility. As with generosity, so it is with moral discipline through wisdom. This should be understood in each case as appropriate.

Explanation: Here the meaning of the esoteric expressions is revealed. What is meant here by accomplishing generosity? It means that the bodhisattva takes all sentient beings as his own body; therefore, when any sentient being practices giving, it is the bodhisattva who practices giving.

This is the hidden meaning. What is meant by accomplishing delight in generosity? It means not delighting in giving in which there is apprehension of attainment, but delighting only in the bodhisattva’s pure giving.

A mixed characteristic and attachment to characteristics entail apprehension of attainment. Therefore, the sutra speaks of giving that is mixed with characteristics and attached to characteristics. What is meant by accomplishing confidence in generosity?

It means that, having oneself attained the mind of generosity, one does not depend upon conditions provided by others. What is meant by accomplishing the arousal and encouragement of generosity? This also reveals the intrinsic nature of the one capable of giving.

Although no motivation to act arises within oneself, because stinginess has been eliminated, one can naturally practice giving even without being prompted. What is meant by accomplishing generosity with ease? It means giving not merely once but continually, and giving not merely one thing but everything.

What is meant by accomplishing vast generosity? Here, “not certain and real,” when understood according to its hidden meaning, is called “undistracted.” This reveals giving with a concentrated mind and giving that destroys sensual desire. What is meant by accomplishing pure generosity?

Here, “arising,” when understood according to its hidden meaning, is called “uprooting.” Uprooting means pulling out the root—the root of stinginess. Because the head of stinginess is thrust downward and its root pulled upward, it is called “arising.” What is meant by accomplishing ultimate generosity? The ultimate means nirvana.

Here, one does not abide even in nirvana and thus does not, like the sravakas, abide in ultimate nirvana. What is meant by accomplishing generosity with mastery? It means that only with respect to giving do obstructions deprive one of mastery.

What is meant by accomplishing inexhaustible generosity? The inexhaustible means nirvana; this reveals that it is not the same as the sravakas’ abiding in nirvana.

The Treatise says: How is killing accomplished? It is accomplished by cutting off sentient beings’ birth and death. How is taking what is not given accomplished?

It is accomplished when, although no sentient being has given anything, one takes it oneself. How is sexual misconduct accomplished? It is accomplished by acting amid wrongful desire.

How is false speech accomplished? It is accomplished by declaring the false to be false. How is divisive speech accomplished?

It is accomplished by constantly practicing within the supreme non-practice. How is harsh speech accomplished? It is accomplished by abiding on the other shore of what must be known.

How is confused and miscellaneous speech accomplished? It is accomplished by speaking of the different categories of dharmas in accordance with their characteristics. How is covetousness for what is not one’s share accomplished?

It is accomplished by constantly cultivating unsurpassed meditative concentration in order to realize it oneself. How is a mind of anger and harmfulness accomplished? It is accomplished by having slain all afflicted states of mind.

How is wrong view accomplished? It is accomplished by seeing, everywhere and in every respect, the erroneous entity just as its nature is.

Explanation: As stated in a sutra, the Buddha told the bhiksus, “I am one who kills.” The meaning of this statement will now be explained. What is meant by one who engages in sexual misconduct? It means that if one considers and knows this desire to be wrong, one should thereby understand that one abides on the other shore. What is meant by wrong view? It means that, regarding form and so forth, one sees the erroneous entity that pervades everything in accordance with its characteristics; that is, one sees the discriminated nature within the dependent nature as an erroneous characteristic. The remaining meanings of the ten unwholesome courses of karma may be understood as set forth in the Treatise.

The Treatise says: The Buddha-Dharma is exceedingly profound. What constitutes the exceedingly profound Buddha-Dharma will now be explained. The eternally abiding Dharma is the Buddha-Dharma, because the Dharma-body eternally abides.

The Dharma of cessation is the Buddha-Dharma, because it brings all obstructions to cessation. The Dharma of arising is the Buddha-Dharma, because the transformation body arises. The Dharma of discerning realization is the Buddha-Dharma, because it discernibly realizes the eighty-four thousand modes of conduct of sentient beings and their antidotes.

The Dharma possessing desire is the Buddha-Dharma, because this desire is the wish to embrace sentient beings as sharing the same body with oneself. With the same intent, it is also said that the Dharma possessing anger is the Buddha-Dharma, the Dharma possessing delusion is the Buddha-Dharma, and the Dharma of ordinary beings is the Buddha-Dharma. The undefiled Dharma is the Buddha-Dharma, because when true suchness is accomplished, all is undefiled; therefore, the undefiled Dharma is the Buddha-Dharma.

This is because the Buddha-Dharma arises in the world but is not defiled by the world. Thus it is said that the Buddha-Dharma is exceedingly profound. For the cultivation of the paramitas, the maturation of sentient beings, the purification of Buddha-fields, and the generation of all Buddha-dharmas and so forth, one should understand these to be the different functions of the bodhisattva’s samadhi.

Explanation: Other sutras also say that the eternally abiding Dharma is the Buddha-Dharma, continuing through to the statement that the undefiled Dharma is the Buddha-Dharma, and so forth. The meaning of these statements will now be revealed. “Eternally abiding” refers to the Dharma-body; because of this Dharma, it is called the eternally abiding Dharma.

The Dharma of cessation, the Dharma of discerning realization, and the undefiled Dharma reveal true suchness as freed from every defiling obstruction. Because of this Dharma, it is called the undefiled Dharma. The distinctions among its functions were not explained previously, so they will now be revealed.

Regarding the functions of the bodhisattva’s samadhi, it is by relying upon samadhi that the bodhisattva is able to cultivate the paramitas. It is likewise by relying upon samadhi that the bodhisattva matures sentient beings. Through supernormal powers, the bodhisattva draws them in and causes them to enter.

The purification of Buddha-fields is likewise accomplished by relying upon the power of samadhi. When the mind has attained mastery, one can transform the world into gold and so forth according to one’s wishes; this is achieved through the power of samadhi. Its function is to generate the Buddha-dharmas.

Here ends the explanation of the training in the higher mind.

Chapter Eight: The Supreme Characteristics and Supreme Expressions of the Training in Higher Wisdom

The Treatise says: Thus the supreme characteristics of the training in the higher mind have been explained. How, then, may the supreme characteristics of the training in higher wisdom be discerned? They are nonconceptual wisdom as to its intrinsic nature, basis, causes and conditions, object, characteristics, establishment, explanation of questions, sustaining power, assistants, result, outflow, emancipation, attainment of the ultimate, skillful means, qualities of subsequently attained nonconceptual wisdom, distinctions, analogies for nonconceptual wisdom, effortless performance of what is to be done, profundity, and so forth. These should be understood as the distinctions of the higher wisdom of nonconceptual wisdom.

Explanation: The supreme characteristics of the training in higher wisdom will now be explained. This wisdom is further of three kinds: 1. preparatory nonconceptual wisdom, namely examination and investigation; 2. nonconceptual wisdom; and 3. subsequently attained wisdom. Of these, the wisdom that seeks and investigates is the first higher wisdom; inward wisdom itself is the second higher wisdom; and the wisdom that comprehends and sustains is the third higher wisdom.

Among these, only the accomplishment of nonconceptual wisdom is the principal essence. Because examination and investigation are its cause, this wisdom is their result. Because subsequently attained wisdom is obtained afterward as its result, this wisdom is its cause.

When this wisdom accomplishes both the preceding and subsequent wisdoms, it is itself accomplished. The intrinsic nature of nonconceptual wisdom will now be explained first. Intrinsic nature means its essential characteristic.

The intrinsic nature of the bodhisattva’s nonconceptual wisdom must be free from five kinds of characteristics. These will now be presented.

The Treatise says: The intrinsic nature of this nonconceptual wisdom is free from five kinds of characteristics: it is free from non-mentation, free from having passed beyond initial and sustained application of thought, free from the concentration of the cessation of perception and feeling, free from the intrinsic nature of form, and free from the characteristics of conceptual inference concerning ultimate meaning. One should understand that freedom from these five kinds of characteristics is nonconceptual wisdom.

Explanation: Among the five kinds of characteristics, if non-application of thought means non-discrimination, then would deep sleep or intoxication be non-discriminating wisdom? Furthermore, if transcending initial and sustained thought means non-discrimination, then from the second dhyana upward there should be non-discriminating wisdom. If so, ordinary people would also possess non-discriminating wisdom.

Furthermore, if the non-activity of mind and mental factors is non-discriminating wisdom, then abiding in the cessation attainment of perception and feeling should be non-discriminating wisdom. Yet this wisdom cannot be established. Why?

Because when abiding in the cessation attainment and so forth, there is no mind. Furthermore, if the essential nature of wisdom were like form, then just as form is insentient and without awareness, would wisdom also be insentient and without awareness? Furthermore, if apprehending various characteristics within true reality were non-discrimination, that apprehension itself would be discrimination, because through discrimination one declares, “This is true reality.” If wisdom, free from the five kinds of characteristics, takes suchness as its object and, with regard to suchness, does not give rise to various characteristics and declare, “This is true reality,” then that is the characteristic of non-discriminating wisdom.

Thus, when true reality is taken as the object, just as visual consciousness takes form as its object without giving rise to various characteristics, such is its meaning.

The Treatise says: To establish what has been stated concerning non-discriminating wisdom, the following verses are spoken:

The essential nature of bodhisattvas,

Freed from the five kinds of characteristics,

Is non-discriminating wisdom,

Which does not conceptualize suchness.

The basis of bodhisattvas,

Is contemplation that exists within nonexistence;

It is non-discriminating wisdom,

Which does not contemplate categories.

The cause and condition of bodhisattvas,

Is the perfuming of mental words and writings;

It is non-discriminating wisdom,

Corresponding with right contemplation.

The object of bodhisattvas,

Is the inexpressible Dharma;

It is non-discriminating wisdom,

Selflessness and suchness.

The characteristic of bodhisattvas,

With regard to that object,

Is non-discriminating wisdom,

In which the cognized has no characteristics.

The meaning corresponding to intrinsic nature

Does not exist apart from what is discriminated.

Each word corresponds;

That is the meaning of correspondence.

If words are separated

From meaning, wisdom does not arise.

Because expressions differ,

Not everything can be expressed.

The sustaining support of bodhisattvas

Is non-discriminating wisdom;

Through the activity of subsequently attained wisdom,

Their advancement and progress increase.

The aids of bodhisattvas

Are said to comprise two paths;

They are non-discriminating wisdom

And the various kinds of the five perfections.

The fruition of bodhisattvas,

The two wheels among the Buddhas,

Is non-discriminating wisdom:

Skillful means and right attainment.

The outflow of bodhisattvas,

Giving birth in subsequent lives,

Is non-discriminating wisdom,

Through which their own being becomes increasingly excellent.

The deliverance of bodhisattvas

Is attained through corresponding accomplishment;

It is non-discriminating wisdom,

Which should be known within the ten bhumis.

The culmination of bodhisattvas,

Through attaining the purity of the three bodies,

Is non-discriminating wisdom,

Attaining supreme mastery.

Like space, it is undefiled—

This non-discriminating wisdom;

Even amid all extremely evil karmas,

Merely through faith, this is assured.

Like space, it is undefiled—

This non-discriminating wisdom;

Liberated from all obstructions,

It attains corresponding accomplishment.

Like space, it is undefiled—

This non-discriminating wisdom;

Though always active in the world,

It is unstained by worldly dharmas.

Like a mute person wishing to know,

Like a mute person knowing exactly as it is,

And like a person who is not mute knowing—

The three wisdoms are explained in this way.

Like a foolish person wishing to know,

Like a foolish person knowing exactly as it is,

And like a person who is not foolish knowing—

The three wisdoms are explained in this way.

Like the five consciousnesses all wishing to know,

Like the five consciousnesses knowing exactly as they do,

And like mental consciousness wishing to know—

The three wisdoms are explained in this way.

Like one who has not yet known wishing to know,

And like one who knows the Dharma and its meaning,

The three wisdoms follow in sequence;

They should be known as skillful means.

Like a person whose eyes are closed—

Such is non-discriminating wisdom;

Then, when that person opens the eyes,

That is subsequently attained wisdom.

This non-discriminating wisdom

Should be known to be like space;

Like forms appearing in space,

Subsequently attained wisdom is also thus.

Like a mani jewel and celestial music,

Which function free from discrimination,

The various activities of the Buddhas

Also always remain free from discrimination.

Neither this nor something other,

Not wisdom, yet wisdom;

Not different from the cognized—

Such is non-discriminating wisdom.

Because all dharmas are said

To be intrinsically free from discrimination,

The discriminated does not exist;

Nor is there non-discriminating wisdom.

Explanation: The first verse reveals this meaning: namely, that its intrinsic nature arises through reliance. This will now be discussed. Since this wisdom is said to be non-conceptual, it must arise in reliance upon mind. If it arises in reliance upon mind, mind is so called because it has the capacity for reflective thought. Yet if it arises in reliance upon reflective thought, the meaning of non-conceptuality cannot be established. Moreover, if it arises in reliance upon what is not mind, it cannot constitute wisdom. Because of these two faults, the verse says, “The bodhisattvas’ reliance,” and so forth.

Here, the reliance of wisdom is not reflective thought. Why? Because it does not have the meaning of deliberation. Furthermore, this basis of reliance is also not devoid of reflective thought. Why? Because reflective thought performs the function of inducing its arising; therefore, when it arises in reliance, it belongs to the category of reflective thought and is consequently called reflective thought.

Furthermore, because this wisdom arises from a cause, the following verse reveals that cause. The phrase, “The bodhisattvas’ cause and condition is the verbal impression within mentation,” means that, precisely when one hears, one is perfumed by the sounds uttered by others. Taking this perfuming as the cause, there arises reflective consideration in the form of mental speech, which is called right reflection.

What does this wisdom take as its condition? This is further revealed by a verse. The phrase, “The bodhisattvas’ object,” and so forth, means that within it the nature of phenomena cannot be expressed; that is, within the discriminated nature, all phenomena are inexpressible. Furthermore, what phenomenon cannot be expressed? It is non-self, suchness, the essence of persons and phenomena, and the non-self of the discriminated nature. The essence of non-essence is called suchness. One must not grasp it dogmatically.

Furthermore, what is the appearance of this condition? This is revealed by the next verse. The phrase, “The bodhisattvas’ appearance,” and so forth, means that here signlessness is this wisdom arising in equality with suchness, without any separate characteristic constituting its appearance. That is its appearance. It is like the eye apprehending a visible form: when blue and other appearances are seen therein, those appearances are not different from the visible form. So it is here as well. The appearances of wisdom and suchness are not different.

If all phenomena are inexpressible, what then is the object of discrimination? The meaning corresponding to their intrinsic nature is the object of discrimination; there is nothing else. Since there is nothing other than it, it is called “not other.”

Furthermore, how is this established? To establish it, the verse says, “Each word corresponds to another.” This is correspondence with meaning. That is, when one word corresponds to another, the meaning expressed herein is a conjoined meaning. For example, the two syllables Cakṣu cannot be separated and still expressed; rather, from their conjunction arises the meaning “eye.” (Cakṣu is Sanskrit; in the Sui, that is, the Sui dynasty of China, it is called yan, meaning the eye.) This is the object of discrimination.

On what principle is it said that all phenomena are inexpressible? If separated from verbal expression, cognition does not arise with respect to a meaning, just as cognition of the meaning being expressed does not arise in someone who does not yet know the expressible name. If you say that merely upon hearing the name one knows the meaning, this cannot be established. As the verse says, “Because verbal expressions are different”: the name that expresses and the meaning expressed are not identical, for name and meaning each have a distinct essence. The verse says, “All is inexpressible,” meaning that for this reason both that which expresses and that which is expressed are inexpressible.

Furthermore, how is this non-conceptual wisdom maintained? The verse says, “The bodhisattvas’ maintenance,” referring to subsequently attained wisdom within non-conceptual wisdom. This is the wisdom later attained by a practitioner through non-conceptuality. When bodhisattvas cultivate the practices, it is by relying upon this wisdom that they grow and advance. The bodhisattvas’ practices within this growth in meaning are maintained in reliance upon non-conceptual wisdom.

Furthermore, what serves as the companion of this wisdom? The verse says, “The bodhisattvas’ companion,” meaning that two paths are taught. This non-conceptual wisdom takes the five paramitas as its companions. Here the two paths are called the path of provisions and the path of reliance. The path of provisions is the path whose resources serve as provisions for the journey, namely the paramitas of generosity, ethical discipline, patience, vigor, and so forth. The path of reliance is the path that serves as a basis, namely the dhyana-paramita. As previously stated, the paramitas give rise to roots of virtue, and through reliance upon meditative concentration, non-conceptual wisdom arises. This wisdom itself is the prajnaparamita.

Furthermore, until the fruit of Buddhahood has been attained, non-conceptual wisdom is capable of bringing its fruition to maturity. The verse says, “The bodhisattvas’ fruition is within the two wheels of the Buddhas,” referring to those who possess non-conceptual wisdom. What are the two wheels of the Buddhas? They are the wheel of the enjoyment body and the wheel of the transformation body. If one cultivates the expedient means of non-conceptuality, one can bring to maturity the fruit of the transformation body. If one directly attains non-conceptuality, one can bring to maturity the fruit of the enjoyment body. To reveal this meaning, the verse says, “Expedient means and direct attainment.”

Furthermore, what is the outflow of non-conceptual wisdom? “The bodhisattvas’ outflow arises in subsequent lives” means that, within those two wheels and throughout subsequent lives, the essence of this non-conceptual wisdom becomes progressively more excellent. One should know that when this non-conceptual wisdom becomes progressively more excellent, this is its outflow fruit.

Furthermore, what is emancipation? “The bodhisattvas’ emancipation” means that the ultimate is called emancipation. It is the accomplishment of correspondence with nirvana. To speak of this non-conceptual wisdom means that this wisdom initially attains correspondence. Thereafter, throughout immeasurable hundreds of thousands of kalpas, accomplished correspondence is attained. One should know that within the ten bhumis there is a sequential progression from the first bhumi through the tenth bhumi. On the first bhumi, only attained correspondence is present. Thereafter, over an immeasurable period, accomplished correspondence is attained. Therefore, bodhisattvas attain nirvana over three asamkhyeya kalpas. Only after passing through such a period do they attain the ultimate.

Who are those who reach the culmination of non-conceptuality? They are as previously explained. Thus the verse says that the bodhisattvas’ culmination consists in attaining the purification of the three bodies; these are those who possess non-conceptual wisdom. Here the purification of the three bodies means that on the first bhumi these three bodies are only attained, while throughout the ten bhumis they are thoroughly purified. “Attaining supreme mastery” means that this non-conceptual wisdom does not culminate merely in the purification of the three bodies; it also possesses ten kinds of mastery, as will be discussed below.

Furthermore, what merits does non-conceptual wisdom possess? Here there are three kinds of non-conceptuality: 1. expedient non-conceptuality, 2. fundamental non-conceptuality, and 3. subsequently attained non-conceptuality.

Here expedient non-conceptuality means that when a person initially hears somewhere about the bodhisattvas’ non-conceptuality but has not yet seen that expedient means, faith and aspiration nevertheless arise in the mind. Relying upon this faith and aspiration, the person cultivates contemplation of non-conceptuality. At that time, this is called expedient non-conceptuality. Because non-conceptuality arises through this contemplative practice, it is called non-conceptual.

This expedient non-conceptuality possesses the merit of being undefiled. To what may it be compared? The verse says, “Like space, which is undefiled, so is this non-conceptual wisdom.” What Dharma is this intended to reveal? To reveal its being undefiled, extremely evil kinds of karma are mentioned; to reveal the cause of its being undefiled, it is said that there is only resolute faith. Because there is resolute faith in this non-conceptuality, it is capable of counteracting the evil destinies. This reveals that fundamental non-conceptuality is undefiled by evils.

What further function does the merit of non-conceptuality possess? The verse says, “Like space, which is undefiled, so is non-conceptual wisdom.” By what Dharma is it undefiled? By all obstructions. Why is it undefiled? Because accomplished correspondence is attained. This reveals that throughout the bhumis it is the cause through which attained correspondence and accomplished correspondence are realized. This therefore reveals the counteraction of all obstructions.

What further function does the merit of subsequently attained non-conceptual wisdom possess?

The verse says, “Like space, undefiled, is non-conceptual wisdom.” Just as space is undefiled, so too this non-conceptual wisdom, though constantly active in the world, “is not defiled by worldly dharmas.” This means that, through the power of this wisdom, wherever one sees that sentient beings may be benefited, one is reborn there according to one’s intention. Although born in the world, one is not defiled by worldly dharmas.

There are eight worldly dharmas: gain, loss, good repute, ill repute, blame, praise, suffering, and pleasure. This is the non-conceptual wisdom that arises from non-conceptual wisdom. The distinctions among these three kinds of wisdom will now be revealed.

Their characteristics should be understood accordingly. “Like a mute person wishing to know” means that there is no verbal expression; preparatory non-conceptual wisdom is likewise. “Exactly as a mute person knows” means that there is no verbal expression; fundamental non-conceptual wisdom is likewise.

“Like a person who is not mute knowing” means that there is verbal expression corresponding to what is known; subsequently attained non-conceptual wisdom is likewise. Names, written characters, and so forth are verbal expressions. “Like an ignorant person wishing to know” means that one who does not yet understand is called ignorant.

This ignorance and so forth illustrate the three kinds of wisdom, just as in the explanation concerning the mute person. “Like the five all wishing to know” means that there are five kinds of non-conceptuality, which should be understood as the eye and the other four faculties. These seek to know their respective objects.

This illustrates the three kinds of wisdom, and everything said is as in the explanation concerning the mute person. “Like consciousness wishing to know” means that just as consciousness can discriminate and experience its objects, so too subsequently attained wisdom both discriminates and experiences its objects. “Like one who does not yet know wishing to know”: preparatory non-conceptual wisdom is likewise.

As when reciting and studying a treatise, one experiences only the Dharma; fundamental non-conceptual wisdom is likewise. Dharma means understanding according to the written words. A treatise involves experiencing both the Dharma and its meaning; subsequently attained wisdom should be understood likewise.

Furthermore, in order to encompass this Dharma and its meaning, two kinds of wisdom are revealed. “Like a person when closing his eyes”: this verse reveals the distinction between the characteristics of non-conceptual wisdom and subsequently attained wisdom. “Like space” means that, just as space is undefiled and non-conceptual and is not conceptualized by anything else, non-conceptual wisdom is likewise.

Pervading all dharmas, it has only a single flavor. Since all dharmas in space cannot defile it, it is called undefiled. Since its own essence does not discriminate, it is called non-conceptual; and since it is not conceptualized by anything else into particular appearances, it is called that which is not conceptualized.

This wisdom should be understood in this way.

“Like visible forms in space, subsequently attained wisdom is likewise.” Just as visible forms appear, they are both discriminating subjects and discriminated objects. Furthermore, if non-conceptual wisdom is called Buddha, then, having abandoned discrimination concerning sentient beings, how can a Buddha perform deeds that benefit sentient beings? Although free from discrimination, such deeds are accomplished in accordance with principle.

The verse uses the wish-fulfilling jewel and celestial music as analogies to reveal this. “Like a mani jewel and celestial music” means that, just as a wish-fulfilling jewel is free from discriminative activity yet performs beneficial deeds according to the wishes of sentient beings, so too celestial music, though no one plays it, produces various sounds according to the wishes of those devas. The Buddhas are likewise: though free from discrimination, all kinds of deeds are accomplished.

This non-conceptuality is extremely profound. How, then, can wisdom take the dependent nature as its object and discriminate things? It is because it has a distinct object.

If so, what fault would there be? If it discriminates the object upon which it depends, it cannot be called non-conceptual. If it is said to have a separate object, that separate object also does not exist.

“Neither this nor other” means that what is spoken of here is not this, because it is not the discriminating subject that apprehends an object, for it is non-conceptual; yet neither is it other. This is because the conditioned dharma and the thusness of the dharma within the dependent nature serve as its object. Thus, dharma and the thusness of dharma are two things that can be said neither to be one nor to be different.

It is likewise here: it cannot be said to be the discriminated object, nor can it be said to have another object. Furthermore, why is this both wisdom and non-wisdom? What fault would there be in this?

If it is wisdom, then, since it is already called wisdom, why does it not discriminate? If its intrinsic nature is non-wisdom, why is it called non-conceptual wisdom? Therefore, the verse “Not wisdom, yet wisdom” is used to reveal this.

This cannot be wisdom. Why? Because preparatory discriminative wisdom does not arise within its intrinsic nature.

Yet it is also not non-wisdom, because preparatory discriminative wisdom serves as the cause from which it arises. There is also another meaning: it is “neither identical” nor “different”; it is “non-wisdom” and also “wisdom.” Because it arises in relation to discrimination as something “not identical,” it is called “non-wisdom, yet not different.” Because it arises in relation to the thusness of dharmas as “identical,” it is “not non-wisdom.” Thus, the preceding phrase explains the phrase that follows.

“Not different from the jñeya is non-conceptual wisdom.” This means that it is unlike preparatory wisdom, in which an apprehending subject and an apprehended object arise; therefore, it is called non-conceptual. When it arises without distinction, in perfect equality with the apprehended jñeya, it is non-conceptual. This wisdom does not abide in an apprehending subject or an apprehended object.

In the sutras, the Blessed One said that all dharmas are non-conceptual. In order to reveal this non-conceptuality, another verse is spoken: “Because all dharmas are said to be, in their intrinsic nature, free from discrimination.” This means that all dharmas are themselves intrinsically non-conceptual. Why does the verse say this?

Because the discriminated object does not exist. This reveals that the thing being discriminated does not exist. If the discriminated object does not exist and all dharmas are therefore intrinsically non-conceptual, why are all sentient beings not immediately liberated?

“There is no non-conceptual wisdom.” This phrase reveals why they are not liberated. Although all dharmas are intrinsically non-conceptual, because all dharmas are intrinsically non-conceptual, there is no discriminated object. If penetrating wisdom arises within this and directly realizes this non-conceptuality, liberation is attained.

If penetrating wisdom does not arise, liberation is not attained. The expression “non-conceptual wisdom” means that this wisdom has three divisions. These will now be explained clearly.