攝大乘論釋論

The Supreme Teaching on the Supreme Characteristics of Wisdom 10–2

The Treatise says: Are the Dharma-bodies of the Buddhas different or not different? Because their basis, intention, activity, and karma do not differ, they cannot be said to be different. Because innumerable sentient beings attain perfect enlightenment, there is difference. As with the Dharma-body, so it is with the enjoyment body. Because their intention, activity, and karma do not differ, they are not different. Their bases differ, because they arise through the transformation of innumerable bases; the transformation bodies are likewise like the enjoyment bodies.

Explanation: The phrase “through the transformation of innumerable bases” means that bodhisattvas have innumerable bases, and therefore enjoyment bodies become manifest. Thus, their intention, activity, and karma do not differ, but the bodies themselves are distinct. Here, “their intentions do not differ” means that they intend to bring peace and happiness to all sentient beings. “Their karma does not differ” means that they manifest the karma of attaining perfect enlightenment and parinirvana. This karma does not differ.

The Treatise says: With how many qualities is the Dharma-body associated? It is associated with utterly pure qualities such as the four immeasurable states of mind, the liberations, the spheres of mastery, the spheres of totality, freedom from contention, knowledge born of aspiration, the four powers of eloquence, the six superknowledges, the thirty-two marks of a great being, the eighty excellent characteristics, the four universal purities, the ten powers, the four fearlessnesses, the three things requiring no protection, the three foundations of mindfulness, the quality of never forgetting, the complete eradication of habitual tendencies, great compassion, the eighteen unique qualities, and supreme omniscience. Here there are verses as follows:

Compassionate toward all sentient beings,

Abandoning thoughts that bind,

Never relinquishing the mind of peace and bliss—

I take refuge in the One whose intention is to benefit.

Liberated from every obstruction,

The Muni who surpasses the world,

Whose wisdom pervades all knowable objects—

I take refuge in the liberated mind.

Destroying every delusion without remainder,

For the sake of all sentient beings,

Exhausting all that bewilders them—

I take refuge in the One free from delusion.

Without effort and without attachment,

Unobstructed and quiescent,

Always resolving difficult questions—

I take refuge in the One who resolves all doubts.

The basis and that which relies upon it,

Language and wisdom—

His intention is always unobstructed;

I take refuge in the One who teaches well.

In accordance with every language,

He journeys among beings and leads them to liberation;

Knowing all those sentient beings,

I take refuge in the One who guides and transforms them.

When sentient beings behold the Buddha,

Because of his marks of a Great Being,

Merely seeing him gives rise to faith;

I take refuge in the One who inspires faith.

Upholding, abiding, relinquishing,

Transformation and transmutation—

Master of wisdom and samadhi,

I take refuge in the One who has reached the other shore.

Pure in skillful means and refuge,

And in liberation through the Mahayana,

He removes the barriers obstructing sentient beings;

I take refuge in the One who vanquishes Mara.

Skilled in teaching knowledge and cessation,

Freed from obstructive affairs,

Whom followers of other paths cannot harm—

I take refuge in the One who benefits self and others.

Teaching the Dharma and exhorting the great assembly,

Far removed from the two afflictions,

Needing no protection and never forgetting—

I take refuge in the One who gathers the assembly.

Benefiting all sentient beings,

His deeds are never untimely;

His deeds are never fruitless—

I take refuge in the One who never forgets.

Whether walking, standing, or present anywhere,

Every action accords with perfect wisdom;

Knowing all things at all times,

I take refuge in the One who knows true meaning.

Throughout the six periods of day and night,

He observes all the worlds;

Ever associated with great compassion,

I take refuge in the One whose intention is to benefit.

In cultivation and realization,

In wisdom and its activity,

He surpasses all followers of the Two Vehicles;

I take refuge in the Supremely Excellent One.

The three bodies of great bodhi

Perfectly possess knowledge of all modes;

I take refuge in the One who eliminates

Every doubt of sentient beings.

Fearless, faultless,

Undefiled and without abiding place,

Unmoved by any dharma—

I take refuge in the One free from conceptual proliferation.

The Dharma-bodies of the Buddhas are associated with such qualities. They also possess qualities pertaining to intrinsic nature, cause, result, karma, association, and activity. Therefore, the Dharma-bodies of the Buddhas possess unsurpassed qualities. Here there are verses as follows:

Accomplishing the supreme meaning,

Transcending all bhumis,

Rising above all sentient beings,

Liberating all sentient beings.

Endless and unequaled qualities,

Associated with what the world beholds,

What the great assemblies behold and do not behold,

And what no gods or humans behold.

Explanation: The Dharma-body is associated with such qualities. It also possesses qualities pertaining to intrinsic nature, cause, result, karma, association, and activity. Among these, the intrinsic nature of the Dharma-body is taught in order to reveal the meaning of supreme accomplishment.

Supreme accomplishment is purified suchness, for this is the intrinsic nature of a Buddha. Cause indicates transcendence of all bhumis, meaning that through cultivating all the bhumis, one attains that essence of Buddhahood. Rising above all sentient beings reveals the result.

It shows that this result is superior to all sentient beings. Liberating sentient beings reveals karma, for a Buddha rescues and liberates all sentient beings. Association means association with endless and unequaled qualities, and these words reveal it.

Here, “what the world beholds” means beholding the transformation body. What the great assemblies behold means beholding the enjoyment body. What neither gods nor humans behold means that even the great assemblies do not behold the body of intrinsic nature.

These statements reveal the distinct activities of the Buddha-bodies.

The Treatise says: Yet these Dharma-bodies of the Buddhas are profound, exceedingly profound. How may this profundity be understood? Here there are verses as follows:

Though the Buddha is unborn, he takes birth,

And abides in the place of non-abiding.

His every deed is done without effort,

And he partakes of the fourth sustenance.

Without difference, yet immeasurable;

Innumerable, yet performing a single karma.

Their karma is both active and unmoving;

The Buddhas possess all three bodies.

There is no attainment of perfect enlightenment,

Yet it is not that all things are unenlightened.

Moment after moment, he cannot be measured,

Manifesting both existence and nonexistence.

Without desire and without abandoning desire,

Yet also together with desire.

Having known desire and non-desire,

He enters the suchness of the dharma of desire.

The Buddhas transcend the skandhas,

Yet also abide within the skandhas.

They are neither identical with nor different from them,

Neither abandoning them nor disturbed from quiescence.

The Buddhas share the same activity,

Like water within the great ocean.

“I have benefited others, I am doing so,

And I shall do so”—yet they entertain no such thought.

Those burdened by transgressions do not see him,

As no moon appears in a shattered vessel.

Pervading everywhere throughout the world,

The Dharma shines like the sun.

At times he manifests perfect enlightenment,

At times nirvana, like a fire.

Neither arising nor ceasing to exist,

The Tathagata’s body eternally abides.

Amid what is not the true Dharma,

Among people and the paths of samsara,

Within dharmas that are not the holy life,

He himself abides as the Supremely Excellent One.

He travels everywhere throughout all places,

Yet he does not go anywhere.

All sentient beings behold him,

Yet he is not an object of the six sense faculties.

He subdues and eliminates the afflictions,

As a spell neutralizes every poison.

Through affliction he reaches the end of affliction;

The Buddha possesses omniscience.

The afflictions themselves are bodhi;

The essence of samsara is quiescent.

Because he possesses great skillful means,

The Tathagata is inconceivable.

These are the twelve kinds of profundity, that is, the twelve exceedingly profound matters. They are: the profundity of arising, accomplishment, karma, and abiding; the profundity of establishing number and karma; the profundity of perfect and universal enlightenment; the profundity of freedom from desire; the profundity of extinguishing the skandhas; the profundity of bringing beings to maturity; the profundity of manifestation; the profundity of manifesting perfect and universal enlightenment and parinirvana; the profundity of abiding; the profundity of revealing one’s own essence; the profundity of extinguishing the afflictions; and the profundity of inconceivability.

Explanation: We shall now reveal the profound meaning of the Mahayana, namely, the twelve kinds of profundity. Among these, the profundities of birth, abiding through sustenance, and so forth are expressed in a single verse. “The Buddhas are unborn, yet are born”—this reveals the profundity of birth, for the Buddhas take non-birth as birth.

“Non-abiding is their abiding place”—this reveals the profundity of their continued existence, for the Buddhas abide neither in samsara nor in nirvana. “Their deeds are performed without exertion” reveals the profundity of their activity. The Buddhas take equality as their activity; because it is without exertion, wherever their activity occurs, its benefits are equally enjoyed.

“The fourth kind of sustenance” reveals the profundity of abiding, for the four kinds of sustenance are the supporting basis on which an impure body abides. The abiding place of the Buddhas is not the abiding place of an impure body sustained by the four kinds of sustenance, beginning with solid food. These are the supporting basis on which the impure bodies of sentient beings in the Desire Realm abide.

As for the supporting basis of bodies that are both pure and impure: this refers to sentient beings in the Form and Formless Realms. In relation to the afflictions of lower realms, their bodies are pure; in relation to the afflictions of higher realms, they are impure. These bodies, both pure and impure, are sustained by only three kinds of sustenance—contact, volition, and consciousness—and not by solid food.

Those bodies can continue to exist through only these three kinds of sustenance. Sustaining pure bodies means that the four kinds of sustenance, beginning with solid food, sustain the pure bodies of shravakas and pratyekabuddhas for as long as they abide in the world. Manifesting sustenance means manifesting those four kinds of sustenance, beginning with solid food.

Because they use these to sustain themselves, the Buddhas partake of food. This is the fourth kind. By manifesting that they rely upon it to maintain their existence, the Buddhas, the Blessed Ones, accept the offerings of sentient beings, causing those beings to rejoice and accumulate merit, although the Buddhas themselves do not actually eat or drink.

Another teaching says that when the Buddhas partake of food, devas receive it and bestow it upon sentient beings. Through this cause and condition, those sentient beings will attain bodhi. All these profound meanings are taught within a single verse.

Furthermore, it should be understood that the manifestation of the Buddhas’ birth has ten causes and conditions: 1. differences in ignorance; 2. various differences; 3. mastery over preservation; 4. mastery over abiding; 5. mastery over relinquishment; 6. the characteristic of non-duality; 7. being merely an image; 8. being like an illusion; 9. non-abiding as abiding; and 10. the accomplishment of meaning. Because of ten causes and conditions, the Tathagatas abide neither in samsara nor in nirvana: 1. neither knowing; 2. nor cessation; 3. nor existence; 4. nor wisdom of inherent existence; 5. neither attainment nor discrimination; 6. departing from mind; 7. attaining mind; 8. equality of mind; 9. not attaining anything in objects; and 10. not being without attainment.

Because of ten causes and conditions, the Buddhas accomplish Buddha-activity without exertion: 1. cessation and separation; 2. having no basis of dependence; 3. what should be done without exertion; 4. acting without exertion; 5. performing karma without exertion; 6. having no possession and no exertion; 7. originally having no differences; 8. bringing deeds to completion; 9. deeds not yet brought to completion; and 10. attaining mastery through complete cultivation of all dharmas.

There are ten causes and conditions for which the Buddhas partake of food: 1. to manifest partaking of food in order to sustain the body and faculties; 2. to enable sentient beings to accumulate merit; 3. to manifest acting in the same way as sentient beings; 4. to cause them to train accordingly in right eating; 5. to cause them to train accordingly in contentment; 6. to cause people to arouse diligence; 7. to mature roots of goodness; 8. to reveal that they themselves are free from attachment; 9. to preserve and honor their undertaking; and 10. to fulfill their original vows.

Next is the verse revealing the profundity of the establishment and number of activities. “Without distinction, immeasurable”—this is the profundity of establishment. Here, “without distinction” means that the Dharma-body has no differences, while “immeasurable” means that immeasurable bodies realize bodhi. “Innumerable, yet one activity” teaches the profundity of number. Although the vehicles are immeasurable, the Buddhas have only one activity. The statement, “Activities both moving and unmoving; the Buddhas possess all three bodies,” means that although the Buddhas are associated with three bodies, the activity of the enjoyment-body is stable and enduring, whereas the activity of the transformation-body is not stable and enduring. This is the profundity intended.

Next is the verse revealing the profundity of realizing perfect awakening. It says, “There is no realization of perfect awakening,” because persons and dharmas have no existence whatsoever. “Yet it is not that all is unawakened,” because, by provisional designation, it is said that all is awakened to. How, then, is this perfect awakening? The verse says, “In each instant, it cannot be measured,” revealing that in every instant, innumerable persons attain perfect awakening. Therefore, “It reveals existence as nonexistence” means that true suchness, in relation to all modes of existence, signifies nonexistence.

Next is the verse revealing the profundity of freedom from desire. It says, “Neither desire nor freedom from desire,” because desire has no existence whatsoever and therefore there is nothing that can be defiled. Since there is no defilement, there is no separation from it.

Why is this so? If desire existed, one could become free from desire. The statement, “Yet also together with desire,” means that only manifest desire has been eliminated, while the latent tendency of desire remains.

If the latent tendency of desire no longer remained, this would be the same as shravakas entering nirvana. The statement, “Having known desire as non-desire, one enters the suchness of the dharma of desire,” means that, within discriminated desire, one clearly knows it to be non-desire and thereby realizes and enters the true suchness of the dharma of desire.

Next is the verse revealing the profundity of the cessation of the skandhas. The statement, “The Buddhas have transcended the skandhas, yet also abide within the skandhas,” means that they have transcended the five aggregates of grasping, beginning with form, yet abide solely in the suchness of dharmas, abiding without anything attained. Therefore, “In relation to them, neither identical nor different.” This means that the Buddhas have abandoned those aggregates of discrimination, yet are not different from them because they abide in the suchness of those aggregates.

Nor are they not different, because although the transformation-body is discriminated, it becomes a purified realm. The statement, “Without abandoning, yet quiescent,” means not abandoning the true nature of the aggregates; this itself is nirvana.

Next is the verse revealing the profundity of maturation. The statement, “The Buddhas share the same activity,” means that the activity of the Buddhas is equal, for all act to mature sentient beings. Why is this likened to “water in the great ocean”? Just as waters flow into the great ocean and are enjoyed by fish and shrimp alike, so too, having entered the dharma-dhatu, the Buddhas act entirely to mature sentient beings. The statement, “I have done, am doing, and shall do what benefits others, yet entertain no thought of it,” means that there is not a single thought, “Throughout the three times, I benefit sentient beings.” Yet, like a mani jewel or celestial music, without perceiving themselves as exerting effort, they perform deeds that benefit sentient beings.

Next is the verse revealing the profundity of manifestation. If people in the world do not see the Buddhas, yet it is said that the Buddhas possess eternally abiding bodies, why are those eternally abiding bodies not seen? The verse says, “Those burdened by transgressions do not see them, just as no moon appears in a broken vessel.” Just as a broken vessel cannot hold water and therefore cannot reveal the reflection of the moon in the water, so too, when sentient beings lack the clarity and stillness of shamatha, the Buddha, like the moon, does not appear.

Water is an analogy for samadhi, whose nature is clear and pure. The statement, “Pervading throughout the world, the Dharma shines like the sun,” means that although sentient beings do not see the Buddhas, the Buddhas nevertheless perform Buddha-activities for them, teaching the Dharma of the sutras like the radiance of the sun and, through this Buddha-activity, maturing sentient beings throughout the world.

Next is the verse revealing the profundity of perfect enlightenment and parinirvana. The words, “Whether manifesting perfect enlightenment or nirvana, like fire,” mean that the Buddhas either manifest perfect enlightenment or manifest parinirvana, just as fire sometimes burns and sometimes goes out. The Buddhas are likewise: if there are beings who must be brought to maturity through nirvana, they manifest nirvana; if they must be brought to maturity through perfect enlightenment, they manifest perfect enlightenment. Because both are for the sake of liberation, they are no different, just as the nature of fire is no different. The one and only Dharma-body is likewise. The meaning of the latter half of the verse can be understood.

Next is the verse revealing the profundity of the meaning of abiding. The verse says: “Amid what is not the true Dharma, among humans and the destinies of samsara, amid what is not the practice of Brahma, he himself abides in the supreme state.” To abide in the supreme self-essence is also the supreme abiding in the noble abiding. Here, “noble abiding” means abiding in emptiness.

Divine abiding means abiding in dhyana. Brahma abiding means abiding in loving-kindness and the other four immeasurable states of mind. What is not the true Dharma refers to unwholesome dharmas.

Amid unwholesome dharmas, the Buddhas abide in emptiness. Therefore, the Buddha abides in the noble abiding. Beings among humans and in the other destinies of samsara abide by grasping at objects.

Entering dhyana is divine abiding. Within what is not the practice of Brahma, they themselves abide in the supreme essence; the abidings in the emptinesses are precisely the self-essence.

Next is the verse revealing the profundity of the self-essence. The verse says, “Going everywhere throughout all things, yet also going nowhere.” Subsequent-attainment wisdom gives rise to differentiated knowledge concerning wholesome and unwholesome dharmas. If there is no discriminating wisdom, there is nowhere to go.

The transformation body goes everywhere, and not any other body. In the second meaning, “seen by all beings” means that this transformation body is seen everywhere. Yet it is “not an object of the six faculties.” Thus, when this transformation body is seen by beings in the hells, it is born there in order to teach and transform those beings; this is not the intrinsic nature of the transformation body.

When those beings in the hells see it, it is a hell-being’s body. Therefore, it is not an object of the six faculties of those beings in the hells.

Next is the verse revealing the profundity of extinguishing afflictions. “Crushing and severing afflictions, like a spell that removes every poison,” means that although afflictions actively arise, while bodhisattvas are still on the bodhisattva stages, they do not sever the afflictions because latent afflictions remain. “Like a spell that removes every poison” means that, just as one who has been poisoned is protected by the power of a spell and therefore suffers no harm, so too, through wisdom and knowledge, bodhisattvas are not harmed by afflictions.

“Because afflictions remain until afflictions are exhausted” means that, because latent afflictions remain, they are not the same as sravakas who enter parinirvana. “The Buddha possesses omniscience” means that when the Buddhas’ afflictions are exhausted, they fully possess omniscience.

Next is the verse revealing the profundity of inconceivability. “Afflictions are themselves bodhi” means that these very afflictions are factors of bodhi. Because they are the truth of origination, samsara and so forth, which constitute the truth of suffering, are themselves nirvana. Everything spoken by the Tathagata is inconceivable. This is because of the three causes and conditions explained previously. That is, it is known only through personal realization and is not an object of conceptual thought.

The Treatise says: When bodhisattvas recollect the Buddha’s Dharma-body, in how many ways do they recollect it? In brief, bodhisattvas cultivate seven kinds of recollection of the Buddha. First, because the Buddhas have mastery over all dharmas, bodhisattvas should cultivate recollection of the Buddha in this way. This is because the Buddhas possess unobstructed supernormal knowledge in all worlds. A verse concerning this says:

Obstructions and a lack of causes

Are found among beings throughout all realms;

Because of these two kinds of determinate conditions,

The Buddhas do not have mastery.

Second, the Tathagata’s body eternally abides, because undefiled suchness continues without interruption. Third, the Tathagata is beyond reproach, because he is free from every afflictive obstruction and cognitive obstruction. Fourth, without exerting effort, the Tathagata never abandons any Buddha-deed. Fifth, the Tathagata possesses great enjoyment, because the pure Buddha-land is his great enjoyment. Sixth, the Tathagata is undefiled, because although he appears in the world, he is not defiled by worldly dharmas. Seventh, the Tathagata brings great benefit: he manifests the realization of perfect enlightenment, entry into nirvana, and so forth in order to bring immature beings to maturity, while liberating those beings who have already matured. A verse concerning this says:

Always within their own minds,

They possess complete purity.

Moreover, without exerting effort,

They bestow the bliss of the Great Dharma.

Without dependence, they go everywhere,

Equally benefiting many people.

All Buddhas are like this;

The wise recollect them thus.

Explanation: When bodhisattvas recollect the Dharma-body of the Buddhas, they cultivate recollection through seven characteristics. The meaning of this cultivation will now be explained clearly. Here, to have mastery over all dharmas means that, through supernormal powers, the Buddhas have mastery over all dharmas.

Because the Buddhas possess unobstructed supernormal powers in all worlds, they are unlike the sravakas, who still encounter obstructions. If the Buddhas have mastery over all dharmas, why do all beings not attain nirvana? This meaning is revealed by the verse.

It is because causes and conditions exist that prevent them from being brought to nirvana. Therefore, as explained above, there are respects in which the Buddhas do not have mastery over those beings. “Lack of causes” means the absence of the Dharma-nature of nirvana.

This is a lack of causes because that nature is absent. “Because of two kinds of determinate conditions”: the two kinds are, first, determinate karma, and second, determinate reception of retribution. The Buddhas have no mastery over these two determinate conditions.

Among them, the obstruction of retribution refers to dullness and delusion. Determinate reception of retribution means that one is certain to enter the hells and so forth. Such is the distinction between retribution and the reception of retribution.

The eternally abiding body is undefiled suchness continuing without interruption. Because this suchness eternally abides and is taken as the body, it is called the eternally abiding body of the Tathagata. The Tathagata’s great enjoyment means that the Tathagatas take the pure Buddha-land as their great enjoyment.

Great benefit refers to the essence of the Buddhas’ great benefit, namely, bringing beings to maturity and liberation. Beings who have not yet matured are brought to maturity by means of bodhi and nirvana. The meanings of the other four characteristics of recollection of the Buddha can be understood.

These seven kinds of recollection of the Buddha are further revealed by the two verses. The verses beginning with “Always within their own minds” describe the fulfillment of the seven characteristics. Bodhisattvas first recollect the fruition of the Buddhas, and this recollection is always present in their hearts.

This is also constant association with purity, meaning wholesomeness. Thus, they are utterly beyond reproach and, without exerting effort, perform Buddha-deeds through effortless activity. They bestow the bliss of the Great Dharma, which is precisely the pure Buddha-land.

“Without dependence, they go everywhere” means that if activity depended on something, it would entail suffering; therefore, the Buddhas go forth to teach and transform without depending on anything. In this way, they benefit many people. Because many people receive such benefit, bodhisattvas recollect this fruition.

The Treatise says: Furthermore, how are the characteristics of the purity of the Buddha lands known? As stated in the Bodhisattva-pitaka’s Account of Causation, in the Sutra of a Hundred Thousand Verses: The Bhagavat dwells in a palace of supreme radiance adorned with the seven precious substances, emitting a great light that universally illuminates immeasurable worlds. He dwells amid immeasurable adornments, boundlessly perfected, transcending the three realms, where the characteristics of consciousness are utterly pure and sovereign.

It is sustained by the Tathagata and is the dwelling place of the great bodhisattvas. It is where immeasurable devas, nagas, yakshas, gandharvas, asuras, garudas, kimnaras, mahoragas, humans, and nonhumans practice cultivation. It is where they delight in the flavor of the Great Dharma.

It is where all activities benefiting sentient beings abide. It is free from the oppression of all afflictions and from all demonic obstacles. It is where the Tathagata’s sustaining adornments surpass every other adornment.

Its course is undertaken by means of great mindfulness and great wisdom; great shamatha and vipashyana serve as its vehicle; and great emptiness, signlessness, and wishlessness serve as its entrances. It is established upon the great king of precious lotuses, adorned with immeasurable merits, and those within its great palace dwell in bliss and sovereignty. These passages reveal the purity of the Buddha land.

Thus, its forms are complete, its characteristics complete, its extent complete, its location complete, its causes complete, its results complete, its lord complete, its companions complete, its retinue complete, its sustenance complete, its activities complete, its harmonious inclusion complete, its fearlessness complete, its dwelling place complete, its paths complete, its vehicles complete, its entrances complete, and its supporting foundation complete.

All such qualities are fully manifest. Furthermore, the resultant recompenses in that pure Buddha land are entirely pure and sublime, entirely blissful, entirely free from misgivings, and entirely sovereign.

Explanation: The Sutra of a Hundred Thousand Verses in the Account of Causation describes the pure Buddha land. By what supreme merits is that pure Buddha land revealed? The first two phrases reveal the completeness of its forms, namely, the seven precious substances and so forth.

Among the seven precious substances, gold, silver, vaidurya, coral, and agate are all minerals. Marakata is also a mineral, a kind of green jewel. The red precious substance is a red pearl produced by a species of red oyster.

This precious jewel is more valuable than all other kinds of precious jewels. The statement that light illuminates immeasurable worlds refers to the previously mentioned light emitted by the seven precious substances. This is the second phrase concerning the completeness of forms.

The next phrase concerns the completeness of adornments. The following phrase concerns completeness of extent. The next phrase concerns completeness of location.

What is the cause of these things? Their cause is the wholesome qualities produced by the two kinds of wholesome roots: supramundane nondiscriminating wisdom and the subsequently attained wisdom following supramundane nondiscriminating wisdom. This is completeness of cause, and it too is expressed in one phrase.

The next phrase concerns completeness of result. In that Buddha land, the transformation of utterly pure and sovereign consciousness is taken as its characteristic. The next phrase concerns completeness of the lord.

The following phrase concerns completeness of companions. The next phrase concerns completeness of the retinue. Some say that mahoragas are also included among the nagas.

The capacity to sustain a body in the Pure Land is completeness of sustenance. This too is revealed in one phrase. Taking this as nourishment, what activity is performed?

It is solely the accomplishment of all benefit for all sentient beings. Another phrase reveals completeness of harmonious inclusion, because there are no afflictions or suffering in the Pure Land. Another phrase reveals that there are no adversaries or fears in that land, because there are no demonic activities.

In that Buddha land there are no demons of the skandhas, demons of the afflictions, demons of death, or demons who are sons of devas; therefore, there is no fear. This phrase concerns completeness of fearlessness. The next phrase concerns completeness of the dwelling place.

By what path does one enter that Buddha land? In the Mahayana, the wisdom arising from hearing, reflection, and cultivation constitutes its essence; thus, one proceeds successively along the path of great mindfulness and wisdom. This phrase reveals completeness of the path.

What serves as the vehicle? One travels there by means of shamatha and vipashyana. This phrase reveals completeness of the vehicle, namely, the means of reaching that place.

Through what entrances can one enter that land? In the Mahayana, emptiness, signlessness, and wishlessness are the entrances. This phrase reveals completeness of the entrances.

The next phrase concerns completeness of the supporting foundation. Just as the great earth has the wind sphere as its supporting foundation, what serves as the supporting foundation of that pure Buddha land? The great precious lotus possessing immeasurable merits serves as its supporting foundation.

This phrase reveals completeness of the supporting foundation. The resultant recompense of that Pure Land is entirely pure and sublime because there is no excrement or impure matter there. It is entirely blissful because there are only pleasant sensations there, with neither painful nor neutral sensations.

It is entirely sovereign because, through the power of one’s own mind, it does not depend upon causes and conditions.

The Treatise says: Furthermore, within this Dharma realm of the Buddhas, there are at all times five activities. The first is rescuing all sentient beings from oppression and distress. That is, those distressed by deafness, blindness, insanity, or derangement are rescued merely by seeing or encountering a Buddha.

The second is rescuing beings from the evil destinies, bringing them out of unwholesome states and establishing them in wholesome states. The third is rescuing those who employ incorrect means. For example, when followers of non-Buddhist paths seek liberation through incorrect means, the Buddhas awaken them and lead them into the Buddha’s true teaching.

The fourth is rescuing those who hold the view of self, teaching them the Dharma so that they may know the path that transcends the three realms. The fifth is rescuing those of the lower vehicles: bodhisattvas who practice other vehicles and shravakas of indeterminate disposition are established in the practice of the Mahayana. These five activities are the impartial functions of all Buddhas.

A verse concerning this says:

Causes, supports, affairs, intentions, and actions

Differ; therefore, activities differ.

The world possesses these differences,

But among the Teachers there is no difference.

Explanation: The Dharma realm of the Buddhas means the Dharma body. One should know that it has five functions. Rescuing all sentient beings from oppression and distress means that, by seeing or encountering a Buddha, the blind regain their sight, and so forth.

Rescuing beings from evil destinies means rescuing those within the evil destinies, bringing them out of unwholesome states and establishing them in wholesome states. Rescuing those who hold the view of self means teaching them the principle of the path that transcends the three realms. What the world calls the three realms is here referred to as the view of self.

The meanings of the remaining two statements can be understood. These five activities are the impartial functions of all Buddhas. These meanings are revealed by the verse.

Although the activities of the Buddhas are impartial, the activities of sentient beings are not impartial. The verse uses causes, supports, affairs, intentions, and actions to reveal the different causes found in the world. Because the causes of existence in the hells differ, the causes of existence among humans and devas differ, and even the causes of existence among hungry ghosts differ, their activities also differ.

Supports differ because the bodies serving as their supports differ. When the activities performed differ, their affairs also differ, such as commerce or agriculture. Because occupations differ and affairs differ, the essential nature of worldly activities differs.

Intentions differ: “intention” means aspiration and desire. Because these aspirations and desires differ, worldly activities also differ. Actions differ, meaning the various conditioned activities.

Because what is done is conditioned, activities differ; therefore, they are called different. Who possesses these various differences? The verse says, “The world possesses these differences.” The statement, “But among the Teachers there is no difference,” means that all the Buddhas’ activities are accomplished without effort; thus, they do not possess the five differences of cause and so forth.

Therefore, the activities performed by the Buddhas are without distinction.

The Treatise says: Thus, the Dharma bodies of all Buddhas are endowed with merits not shared by shravakas and pratyekabuddhas. If so, for what reason did the Buddha teach the One Vehicle? A verse on this says:

To guide one group,

And establish another,

For those of indeterminate disposition,

He taught the One Vehicle of perfect enlightenment.

Dharma, non-self, and liberation

Are equal. Dispositions differ.

Through attaining two intentions concerning nirvana,

Ultimately there is only the One Vehicle.

Explanation: These two verses explain the meaning of the One Vehicle. “To guide one group” means to guide shravakas of indeterminate disposition into the Great Vehicle. It is to cause those of indeterminate disposition to attain parinirvana within the Great Vehicle.

“And establish another” refers to establishing bodhisattvas of indeterminate disposition in the Great Vehicle. It is to prevent them from abandoning the Great Vehicle and attaining parinirvana within the Shravaka Vehicle. For this reason, the Buddha taught the One Vehicle for those of indeterminate disposition.

The meaning of the second line may be understood accordingly. What are called the special intentions? They are the equality of Dharma, the equality of non-self, and the equality of liberation.

Of these, the equality of Dharma means that Dharma is suchness. All shravakas equally reach this same suchness. It is therefore called a vehicle.

Because it is equal, it is called the One Vehicle. The equality of non-self means that there is no personal self. Since there is no personal self, it is contrary to reason to say, “This is a shravaka; this is a bodhisattva.” Because of this intention concerning non-self, it is called the One Vehicle.

The equality of liberation means that shravakas and others are likewise liberated from the afflictions. In accordance with this intention, it is called the One Vehicle. Why is this so?

Because the Blessed One taught that liberation and liberation are equal and devoid of differentiating characteristics. “Dispositions differ” means that, because faculties and dispositions differ, those who lack a determinate disposition within the Shravaka Vehicle can also attain Buddhahood. Because of this intention, it is called the One Vehicle.

“Attaining two intentions” means attaining two intentions. The intention of equality is that, because all sentient beings are encompassed within a single body, I am precisely they, and they are precisely me. When one attains perfect enlightenment through such inclusion, it is precisely they who attain perfect enlightenment.

Because of this intention, it is called the One Vehicle. The second intention is like the Buddha’s predictions of future awakening bestowed upon the shravakas in the Lotus Sutra. Because this intention is attained, it is said that only the qualities of the Buddhas are attained.

Through the intention of equality, they do not attain the Dharma body; yet because they attain this intention of equality, they think, “The Dharma-suchness of all Buddhas is precisely our Dharma-suchness.” There is also another meaning: within that great assembly were bodhisattvas together with shravakas, and all were said to have received predictions of attaining nirvana. As the Buddha said: “I recall that, immeasurable hundreds of thousands of kalpas ago, I attained parinirvana within the Shravaka Vehicle.” Because of this intention, the One Vehicle is taught.

Seeing that some sentient beings need the Shravaka Vehicle in order to be trained, the Buddha manifests the parinirvana of a shravaka. “Ultimate” means that there is only the One Vehicle, because ultimately there is no other destination, although distinctions exist insofar as the Shravaka Vehicle and the other vehicles differ from the Buddha Vehicle. Because of this intention, the Blessed One taught the One Vehicle.

The Treatise says: Thus, all Buddhas share a single Dharma body, yet there are many Buddhas. Through what causes and conditions can this be understood? A verse on this says:

In one realm there are not two;

At one time many reach fulfillment.

Sequential attainment is unreasonable;

Therefore, there are many Buddhas.

Explanation: Through these causes and conditions, one should know that all Buddhas possess the same Dharma body, yet may be regarded as one or as many. This will now be explained. They should be known as one because the dharmadhatu is equal, and all Buddhas take it as their essence.

Because the dharmadhatu is equal, all Buddhas are one. Furthermore, they should be known as one because two Buddhas do not appear simultaneously in a single world at a single time; therefore, there is only one. Furthermore, whether they are many or one is revealed by the verse, beginning with “In one realm.” “In one realm there are not two” reveals the meaning of oneness.

It means that two Buddhas do not appear simultaneously in a single world. The other lines explain that many Buddhas attain fulfillment at the same time. This means that, during the same period, immeasurable bodhisattvas practice together and together bring their cultivation to perfect fulfillment.

If they had already brought merit and wisdom to perfect fulfillment but could not attain the fruit of Buddhahood, their cultivation would become fruitless. Because many assemblies of bodhisattvas practice together and together reach perfect fulfillment, there are many Buddhas. “Sequential attainment is unreasonable” means that there is no principle requiring perfect enlightenment to be attained sequentially.

If, while cultivating the provisions for bodhi, they had to wait their turn to reach fulfillment, then there would also be an order of succession when they realized perfect enlightenment. But because the many bodhisattvas cultivating the provisions do not have to wait their turn, when they attain perfect enlightenment there is likewise no sequential waiting. Therefore, there are many Buddhas.

The Treatise says: How can it be understood that the Dharma bodies of all Buddhas neither ultimately enter nirvana nor ultimately fail to enter nirvana? A verse on this says:

Liberated from every obstruction,

Yet their work remains unfinished,

Buddhas ultimately attain nirvana,

Yet also do not attain parinirvana.

Explanation: Some masters belonging to other schools say that the Buddhas do not ultimately attain nirvana, while followers of the Shravaka Vehicle belonging to other schools say that they do ultimately attain nirvana. Thus, there are these two positions. This verse reveals the meaning of “Liberated from every obstruction,” and so forth.

Here, because they are liberated from the afflictive obstructions and the cognitive obstructions, it is said, according to this intention, that the Buddhas ultimately attain nirvana. Because “their work remains unfinished”—that work being to bring the immature to maturity and liberate those already mature—it is said, according to this intention, that they do not ultimately attain nirvana. If it were otherwise, their nirvana would be the same as that of the shravakas.

If they ultimately entered nirvana, their vows would bear no fruit.

The Treatise says: Why is the enjoyment body not itself the essential body? There are six reasons: 1. Its physical body can be seen. 2. Within immeasurable great assemblies, it manifests in many different forms. 3. It appears in response to the inclinations of the assemblies, and thus its own essence is not fixed. 4. In accordance with various circumstances, its manifested essence changes. 5. In places where the great assembly is a mixture of bodhisattvas, shravakas, devas, and others, it manifests in accordance with that mixture. 6. It reveals that the transformation of the alaya-consciousness is incompatible with the arising consciousnesses. Therefore, the enjoyment body cannot be established as the essential body.

Explanation: The following are the reasons why the essential-nature body is not the enjoyment body. First, the physical body is manifest: the Buddha’s physical body is not the Dharma body, because it is a visible form and not the Dharma body. Therefore, the enjoyment body is not the Dharma body.

Furthermore, this enjoyment body has distinctions, because there are differences within the great assemblies of the Buddhas. The Dharma body has no such distinctions. Since, according to this principle, they are not mutually concordant, the enjoyment body cannot be established as the essential-nature body.

Furthermore, the enjoyment body appears in accordance with the aspirations of sentient beings. Thus, as the Sutra says, some see the Buddha as golden, while others see the Buddha as blue, and so forth. The characteristics of the enjoyment body are therefore not fixed.

It would be unreasonable to say that the substance of the essential-nature body is indeterminate. Since the essential-nature body has such points of incompatibility with it, the enjoyment body is not itself the essential-nature body. Furthermore, in relation to the enjoyment body, a sentient being may initially see it in certain colors and later see that same body in other colors.

It would be inappropriate for the Dharma body of essential nature to undergo such changes. Therefore, the enjoyment body cannot be established as the essential-nature body. Furthermore, the enjoyment body is always intermingled with devas and various assemblies, whereas such intermingling is incompatible with the essential-nature body.

Therefore, the enjoyment body is not itself the essential-nature body. Furthermore, when the basis of the alaya-consciousness is transformed, the essential-nature body is attained. If this essential-nature body were itself the enjoyment body, then what body would be attained after the basis of the arising consciousnesses had subsequently been transformed?

Therefore, the enjoyment body is not itself the essential-nature body. Because of these six incompatibilities, they cannot be established as one.

The Treatise says: For what reasons is the transformation body also not the essential-nature body? There are eight reasons. First, it is incorrect that bodhisattvas who long ago attained the samadhi of non-retrogression should be born in Tusita Heaven and among human beings.

Second, it is incorrect that, having recollected former lives, they should not know literature, miscellaneous treatises, mathematics, seals and printing, crafts, or the enjoyment of sensual conduct. Third, it is incorrect that, already knowing which teachings are false and which are correct, they should still go and inquire about the path from non-Buddhist teachers. Fourth, it is incorrect that, already clearly knowing the paths of the three vehicles, they should still practice asceticism.

Fifth, it is unreasonable that they should neglect tens of billions of Jambudvipas and attain perfect enlightenment and turn the Dharma wheel in only one place. Sixth, if, apart from such displays of skillful means as attaining perfect enlightenment and so forth, transformation bodies are used everywhere else to perform the works of a Buddha, then perfect enlightenment ought to be attained in Tusita Heaven. Seventh, why does the Buddha not appear equally in all the Jambudvipas?

Since this does not occur, there is neither Agama nor reasoning by which it can be demonstrated. Eighth, the statement that two Tathagatas do not appear in the same world is not contradicted, because there are many transformation Buddhas. Here, “one world” means a world comprising four continents.

Just as two wheel-turning kings do not appear together, so it is here. There is a verse as follows:

The Buddhas’ subtle transformations

Equally enter many wombs.

Perfect enlightenment in every respect

Is displayed through taking birth.

Explanation: This now demonstrates the incompatibilities involved in asserting that the body of Dharma-nature is itself the transformation body. There are eight incompatibilities. The first incompatibility is that bodhisattvas who, for immeasurable kalpas in the distant past, attained the samadhi of non-retrogression would not even be born in Tusita as devas, much less be born as human beings.

Therefore, what the world sees is a transformation body, not the essential-nature body. Furthermore, it is unreasonable that bodhisattvas who have attained knowledge that recalls former lives should not know such matters as histories, mathematics, and so forth. Therefore, the transformation body performs these deeds in order to teach and transform sentient beings.

Furthermore, if a bodhisattva practicing throughout three asamkhya kalpas did not know correct teachings from false teachings, how could he know them at the very end? For this reason, it is a transformation body and not the essential-nature body. Furthermore, it is unreasonable to neglect tens of billions of Jambudvipas and attain perfect enlightenment and turn the Dharma wheel in only one place.

This is correct only if it is a transformation body, because it manifests transformations simultaneously in each place. Therefore, the transformation body is not the essential-nature body. If it is said that perfect enlightenment is attained in only one place while in other places transformation bodies with their retinues are displayed, then why not attain perfect enlightenment while still in Tusita Heaven and then manifest transformation bodies throughout all the four continents?

If it is said that perfect enlightenment is not attained throughout all the four continents, this proposition cannot be established, because there is neither Agama nor reasoning that proves this assertion. You may say that within one Buddha realm perfect enlightenment is not attained on each of the four continents. But if you say this, it contradicts the Sutra.

Why? Because the sutra says that two Buddhas do not appear in the world simultaneously. In that sutra, the wheel-turning king is given as an analogy.

The statement that two wheel-turning kings do not appear simultaneously means that they do not appear simultaneously within a single group of four continents; it does not refer to an entire Buddha realm. The statement that two Buddhas do not appear in the world simultaneously should be understood in the same way. Here, “world” means one realm of four continents beneath the heavens.

The verse here that demonstrates perfect enlightenment says, “The Buddhas’ subtle transformations,” and so forth; this is its meaning. When the Buddha descends from the palace of Tusita Heaven and enters the womb, if at that time he is accompanied by the elder Sariputra and the rest of his retinue, one should know that all of them are manifested through transformation. Once this has been demonstrated, it can thereby be shown that perfect enlightenment is attained in every mode.

The Treatise says: It is unreasonable that, having made vows and practiced for the sake of all sentient beings in order to accomplish great bodhi, the Buddha should ultimately enter nirvana. It would be an error for vows and practice to yield no result.

Explanation: This demonstrates that the proposition of ultimate nirvana cannot be established. For the sake of all sentient beings, the Buddhas make great vows and engage in practice. Having formed the resolve to benefit sentient beings, they act in accordance with whatever will benefit them. If they were ultimately to enter nirvana, those vows and practices would have no effect. If you say that the Tathagata’s Dharma body abides eternally, while the enjoyment body and transformation body are impermanent, how can the Buddha’s bodies be called eternally abiding? The following establishes this point.

The Treatise says: The enjoyment body and transformation body are both impermanent; why, then, are the Tathagata’s bodies said to abide eternally? Because they depend upon the eternally abiding Dharma body. The enjoyment body continually experiences its fruition, while the transformation body constantly manifests, just as one is said to constantly experience happiness or constantly give food. One should understand the Buddha’s bodies to abide eternally in this way.

Explanation: The two bodies are said to be eternal because they depend upon the eternally abiding Dharma body. Furthermore, because the enjoyment body never relinquishes its enjoyment, it is called eternal. Because the transformation body continuously and without interruption displays the attainment of perfect enlightenment, parinirvana, and so forth, it is called eternal.

Analogies are used to demonstrate the eternity of these two bodies. When people in the world say that someone constantly experiences happiness, this does not mean that the person experiences happiness without interruption; nevertheless, it is called constantly experiencing happiness. Likewise, when it is said that a person constantly gives food, this does not mean that the person gives continually, for there are times when no food is given; nevertheless, that person is called one who constantly gives food.

The meaning of the eternity of these two bodies is the same.

The Treatise says: There are six causes and conditions why the transformation bodies of the Buddhas, the Blessed Ones, do not abide forever. First, their work has been completed. That their work has been completed means that they have brought sentient beings to maturity and liberation.

Second, they cause beings to turn away from the wish for nirvana and to seek the eternally abiding Buddha-body. Third, they cause beings to turn away from the thought of slighting the Buddha, leading them to cultivate a clear understanding of the profound true Dharma. Fourth, they cause a yearning to see the Buddha continually, without ever becoming weary or satisfied.

Fifth, they cause beings to arouse diligence themselves, through knowing how difficult it is to encounter one who teaches the true Dharma. Sixth, they cause beings to attain maturity swiftly, arousing diligence themselves and not casting off the heavy yoke. Concerning this, there is the following verse:

Their work has been completed;

They turn minds from wishing for quiescence.

They turn minds from slighting the Buddha,

And cause yearning to arise.

So that beings themselves arouse diligence,

And swiftly attain maturity.

Therefore, the Buddhas’ transformation bodies

Do not abide forever.

The Dharma-bodies of the Buddhas have been immeasurable since beginningless time; yet, in order to attain that Dharma-body, one must not fail to be diligent. Concerning this, there is the following verse:

What the Buddhas attain is undifferentiated, from immeasurable causes;

If sentient beings abandon such diligence

And yet attain it, this would deny cause and effect.

To sever the cause and still attain the result is unreasonable.

Here ends the explanation of the Chapter on the Compendium of the Mahayana in the Mahayana Abhidharma Sutra.

Composed by Acharya Asanga.

Explanation: Here a question is raised: If the Dharma-body has been undifferentiated and immeasurable since beginningless time, it should already be sufficient to benefit sentient beings; why, then, is it necessary to strive diligently for its sake? To prevent the conception contained in this objection, the verse is presented. What the Buddhas attain is undifferentiated and immeasurable.

Taking this as the cause, one must arouse right effort. Therefore, to say that all beings have been Buddhas since beginningless time is erroneous. Why is this so?

If this attainment existed at all times, there would be the fault that its cause could not be established. Thus, to sever the cause and yet attain the result is unreasonable. Great compassion abides in the hearts of bodhisattvas, who cherish all sentient beings as their own children.

Regarding the task of benefiting sentient beings, it would be unreasonable for them to say, “Others should do it themselves; it is not for me to do.” I must do everything, whether or not others do it. So must it be.

Many works on the Compendium of the Mahayana have been composed within the Mahayana tradition. This treatise was composed by the eminent commentator, Acharya Vasubandhu.