攝大乘論釋

Explanation of the Distinctive Excellence of Wisdom 10-2

The Treatise says: How many kinds of Buddha-dharma are contained within this Dharma-body?

Explanation: This question is posed not to reveal the essence within the Dharma-body, but to reveal the dharmas realized within the Dharma-body.

The Treatise says: Briefly stated, there are six kinds:

Explanation: If explained extensively, there are immeasurably many kinds. Here, only six are stated in brief.

The Treatise says: First is the category of the purified Dharma.

Explanation: Through completely extinguishing the impure category, the Dharma-body is realized; this is called the purified Dharma.

How is this purified Dharma attained?

The Treatise says: First, through the transformation of the basis of the Alaya consciousness,

Explanation: When the antidote arises, one part of the impure category of the fundamental consciousness is abandoned, and one becomes associated with one part of its pure category. This is called transformation of the basis.

The Treatise says: through realizing the Dharma-body.

Explanation: Through this transformation of the basis, the Dharma-body is realized after the Vajra Path. Apart from the virtue of cessation, the other virtues are called the purified Dharma. Because it is a category of realization, it is called the category of the purified Dharma.

The Treatise says: Second is the category of resultant Dharma,

Explanation: There are dharmas of the Tathagata that belong to the resultant category. Wisdom that perceives forms and so forth is called resultant Dharma.

How is this resultant Dharma attained?

The Treatise says: through the transformation of the basis of the material faculties,

Explanation: When the antidote arises, the consciousness associated with the material eye faculty and so forth is extinguished. The same applies to the five faculties. This is called transformation of the basis.

The Treatise says: through realizing the supreme wisdom of fruition.

Explanation: Through this transformation of the basis, all Buddhas attain wisdom belonging to the resultant category. With regard to the five sense objects, this wisdom corresponds to the consciousnesses produced by the five faculties of sentient beings throughout the worlds of the ten directions. Because this wisdom arises with regard to the five sense objects, it is called the resultant category. Because this resultant Dharma is a category of realization, it is called the category of resultant Dharma.

The Treatise says: Third is the category of the Dharma of abiding,

Explanation: The Tathagata universally realizes all dharmas; this is called abiding in the Dharma.

How is this abiding in the Dharma attained?

The Treatise says: through the transformation of the basis of the activity of experiencing desirable sense objects,

Explanation: When the antidote arises, worldly consciousness engaged in experiencing desirable sense objects is extinguished; thus it is called attaining transformation of the basis.

The Treatise says: through abiding in immeasurable wisdom.

Explanation: Through this transformation of the basis, the Tathagata attains immeasurable wisdom, abides in immeasurable objects of cognition, and never forgets them. This wisdom corresponds precisely to the contact, subject to forgetfulness, involved in the activity of experiencing desirable sense objects. This consciousness is itself the essence of the four unguarded qualities. Because this Dharma of abiding is a category of realization, it is called the category of the Dharma of abiding.

The Treatise says: Fourth is the category of the Dharma of mastery,

Explanation: Supreme, unobstructed capability in every place is called the Dharma of mastery.

How is this Dharma of mastery attained?

The Treatise says: through the transformation of the basis of the various activities that encompass impartial mastery,

Explanation: In the world there are many kinds of occupations, such as agriculture and commerce, as well as the accumulation of wealth, money, and various other things. When the antidote arises, the consciousness associated with these various activities is extinguished; this is called transformation of the basis.

The Treatise says: through the wisdom of the six superknowledges, which possesses sovereign and unobstructed mastery throughout all the worlds of the ten directions.

Explanation: Through this transformation of the basis, the unobstructed wisdom of the six superknowledges is attained throughout the worlds of the ten directions. Because this Dharma of mastery is a category of realization, it is called the category of the Dharma of mastery.

The Treatise says: Fifth is the category of the Dharma of verbal expression,

Explanation: The Tathagata possesses unique qualities and has attained the four unobstructed understandings. Because he possesses supreme ability in right exposition, this is called teaching the Dharma.

How is this Dharma of verbal expression attained?

The Treatise says: through the transformation of the basis of all verbal expressions concerning what is seen, heard, perceived, and known,

Explanation: In the world there are verbal expressions concerning what is seen, heard, perceived, and known. Depending upon the objects of the six consciousnesses, the mental consciousness arises and discriminates. From this discrimination, four kinds of verbal expression arise. When the antidote arises, the consciousness of verbal expression is extinguished; this is called transformation of the basis.

The Treatise says: through the sovereign wisdom of right exposition, which can satisfy the minds of all sentient beings.

Explanation: Through this transformation of the basis, the Tathagata attains, with regard to the four kinds of verbal expression, the four unique unobstructed understandings. He can teach the Dharma as he wishes, in accordance with the capacities and dispositions of sentient beings, enabling them all to attain the fruit. Because this Dharma of verbal expression is a category of realization, it is called the category of the Dharma of verbal expression.

The Treatise says: Sixth is the category of the Dharma of deliverance,

Explanation: It is the intention of all Buddhas to benefit sentient beings and bring them peace and happiness; this is great compassion.

How is this deliverance attained?

The Treatise says: through the transformation of the basis of the intention to rescue all beings from calamities and transgressions,

Explanation: In the world, when calamities caused by kings and others arise, bodhisattvas in the past rescued sentient beings from calamities and transgressions through the power of spiritual friends, through their own strength, through the power of material resources, and so forth. When the antidote arises, this rescuing consciousness is extinguished; this is called transformation of the basis.

The Treatise says: through the sovereign wisdom that rescues all sentient beings from calamities and transgressions.

Explanation: Through this transformation of the basis, one can rescue sentient beings from all calamities and transgressions as one wishes. Because this Dharma of deliverance is a category of realized Dharma, it is called the category of the Dharma of deliverance.

The Treatise says: These six categories of Dharma are contained within the Dharma-body of all Buddha-Tathagatas.

Explanation: Of these six dharmas, the first four are self-benefit and the last two are benefit for others. Benefit for others is of two kinds: lasting benefit and temporary benefit. Lasting benefit is real; temporary benefit is a provisional designation. Both are categories realized in the Dharma-body; therefore, they are said to be contained within the Dharma-body.

The Treatise says: Can the Dharma-bodies of all Buddhas be said to be differentiated or undifferentiated?

Explanation: Do the Buddhas of the ten directions share one and the same Dharma-body, or must their Dharma-bodies differ?

The Treatise says: Because their basis, intention, function, and activity do not differ, they should be understood as undifferentiated.

Explanation: All Buddhas equally take the Dharma-body of principle as their basis. Their intention and function of benefiting sentient beings and bringing them peace and happiness are also the same. Their activity of manifesting among sentient beings, attaining perfect awakening, and ultimately entering parinirvana is likewise the same. For this reason, it should be understood that the Dharma-bodies of all Buddhas are undifferentiated.

The Treatise says: Nevertheless, because in terms of individual events there are immeasurably many instances of perfect awakening, they should be understood as differentiated.

Explanation: Among those within the Dharma-body, there are Buddhas who have already attained perfect awakening and have already entered parinirvana; there are Buddhas who are presently attaining perfect awakening; and there are Buddhas who will attain perfect awakening. The same applies to their entry into parinirvana. There are immeasurably many such events, occurring differently in earlier and later times. Therefore, it should be understood that the Dharma-body is differentiated.

The Treatise says: As with the Dharma-body, so it is with the enjoyment body,

Explanation: The response bodies of all Buddhas are both undifferentiated and differentiated; the meaning is the same as with the Dharma-body.

The Treatise says: Because their basis and activity do not differ, they should be understood as undifferentiated.

Explanation: The response bodies of the Buddhas of the ten directions equally take the Dharma-body as their basis. Because their basis does not differ, their response bodies are undifferentiated. The activity of the response body is to serve as the basis of the transformation body. There is no response body of any Buddha that is not the basis of a transformation body. Because their activity in producing transformation bodies is the same, they are undifferentiated.

The Treatise says: They are not undifferentiated merely because their basis is undifferentiated, for there are immeasurably many transformations of the basis.

Explanation: Immeasurably many bodhisattvas cultivate the path and undergo transformation of the basis; the number of response bodies corresponds to the number of bodhisattvas. They are not said to be undifferentiated merely because their basis is undifferentiated. Since their bodies are individually distinct, their response bodies are likewise distinct; therefore, they are differentiated.

The Treatise says: It should be understood that the transformation bodies are like the enjoyment bodies.

Explanation: Because they are based upon the Dharma-body, they are undifferentiated. Because they are based upon the response bodies, they are differentiated.

The Treatise says: With how many virtues is this Dharma-body associated?

It is associated with the four utterly pure immeasurables, the eight liberations, the eight spheres of mastery, the ten totalities, the Samadhi of Non-Contention, aspiration, knowledge, the four unobstructed understandings, the six higher knowledges, the thirty-two marks of a great person, the eighty minor marks, the four kinds of purity of all aspects, the ten powers, the four fearlessnesses, the four unguarded qualities, the three foundations of mindfulness, the eradication of habitual tendencies, the Dharma of never forgetting, great compassion, the eighteen unique qualities, and all qualities associated with the knowledge of the most excellent aspects, and so forth.

Explanation: Because this body is associated with these qualities of merit, it is called the Dharma-body. In order to reveal the qualities associated with it, this question is therefore asked.

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

Explanation: The verse has two meanings: first, it reveals the qualities of the Tathagata; second, it expresses reverence for the One endowed with these qualities.

The Treatise says:

Great compassion for sentient beings,

Freed from all fetters of thought.

Whose mind never forsakes sentient beings—

I pay homage to the mind that brings benefit and happiness.

The Treatise says: “Great compassion for sentient beings,”

Explanation: The following verse reveals the four immeasurables. This line speaks of great compassion.

The Treatise says: “Freed from all fetters of thought.”

Explanation: This line speaks of great loving-kindness. Free from thoughts of defiled attachment, it bestows happiness upon sentient beings.

The Treatise says: “Whose mind never forsakes sentient beings,”

Explanation: This line speaks of great sympathetic joy. If sentient beings are freed from suffering and attain peace and happiness, one constantly gives rise to a joyful mind toward them.

The Treatise says: “I pay homage to the mind that brings benefit and happiness.”

Explanation: This line speaks of great equanimity. Relinquishing the intention to rescue beings from suffering and grant them happiness, one constantly maintains the intention to benefit and gladden them. Furthermore, relinquishing all distinctions between enemies and loved ones, one constantly maintains an impartial intention to benefit and gladden all.

Because the Buddha possesses this virtue, homage is paid to him. Furthermore, “freed from all fetters of thought” means being free from the compassion of non-Buddhist practitioners and of the Two Vehicles. The compassion of non-Buddhist practitioners arises by taking sentient beings as its object and is therefore a tether.

The compassion of the Two Vehicles arises by taking dharmas as its object and is therefore a bond. The Tathagata’s great compassion takes neither of these two as its object and is therefore said to be free. As it is with great compassion, so it is also with loving-kindness and the others.

That his mind never forsakes sentient beings means that, although free from taking sentient beings or dharmas as objects, the Tathagata never abandons the four immeasurable intentions toward sentient beings. Toward those who suffer, he never abandons the intention to rescue them from suffering. Toward those without happiness, he never abandons the intention to grant them happiness.

Toward those who have become free from suffering and attained happiness, he never abandons the intention of rejoicing. Toward all such sentient beings, he never abandons the impartial intention to benefit and gladden them. Homage is paid because he enables them to obtain the supramundane benefit and thereby brings them benefit, and enables them to obtain mundane benefit and thereby brings them happiness.

The four immeasurables fully encompass both of these benefits.

The Treatise says:

Liberated from every obstruction,

He subdues those possessing worldly knowledge.

His wisdom pervades and fills all things—

I pay homage to the mind liberated.

The Treatise says: “Liberated from every obstruction,”

Explanation: This verse reveals three virtues. This line speaks of the eight liberations. The eight liberations eliminate two kinds of obstruction: first, the obstruction to cultivation; second, the obstruction of superior attainment. The eight liberations possess two meanings: first, they are uncontaminated; second, they are ultimate. Because they are uncontaminated, they eliminate the obstruction to cultivation, namely the afflictions eliminated through seeing the truths and so forth. Because they are ultimate, they eliminate the obstruction of superior attainment, namely an inferior state of mind.

The Treatise says: “He subdues those possessing worldly knowledge.”

Explanation: This line speaks of the eight spheres of mastery. What is uncontaminated is not ultimate, and what is ultimate is not uncontaminated. Because these belong to the eight spheres of mastery, they differ from the eight liberations. Since the mind can master its objects and cause them to conform to the mind, this is called subjugation. The One possessing knowledge of the world is the Buddha.

The Treatise says: “His wisdom pervades and fills all things,”

Explanation: This line speaks of the ten totalities. They should be understood as ten objects. Knowledge takes these ten objects as its objects. Because it pervades them all, it is said to pervade and fill all things.

The Treatise says: “I pay homage to the mind liberated.”

Explanation: In all three of these domains, the mind attains liberation.

The Treatise says:

For every sentient being without exception,

He completely eliminates the obstructions of affliction.

He destroys the defilements of those who are stained—

I pay homage to the One ever compassionate.

The Treatise says: “For every sentient being without exception, He completely eliminates the obstructions of affliction.”

Explanation: This verse speaks of the Samadhi of Non-Contention. In all that he does, he does not cause sentient beings to give rise to afflictions and contention.

The Treatise says: “He destroys the defilements of those who are stained— I pay homage to the One ever compassionate.”

Explanation: The Buddha is able to destroy the afflictions of sentient beings. Because sentient beings are defiled, the Tathagata constantly gives rise to a mind of compassion toward them.

The Treatise says:

Without effort and without attachment,

Unobstructed and ever quiescent.

Explanation: This half-verse speaks of the knowledge born of aspiration. The aspiration to know all matters throughout the three times is called aspiration. That the Tathagata can directly know them all is knowledge. Because his cultivation is fully matured, it requires no effort. Because his habitual tendencies are exhausted, he has no attachment. Through these two meanings, he can directly know all objects throughout the three times. Because he can know them in accordance with their measure, he is unobstructed. Because the Tathagata never emerges from meditative contemplation, he is quiescent. Quiescence reveals effortlessness. Unobstructedness reveals non-attachment.

The Treatise says:

When sentient beings harbor doubts and difficulties,

I pay homage to the One who explains them.

The basis and that which rests upon it,

Language and wisdom—

His explanations are unobstructed;

I pay homage to the guiding teacher.

The Treatise says: “When sentient beings raise difficult questions, I pay homage to the One who explains them.”

Explanation: The following verse and a half speak of the four unobstructed understandings. Because he fully possesses these four kinds of understanding, he can resolve the doubts and difficulties of sentient beings.

The Treatise says: “The basis and that which rests upon it, Language and wisdom,”

Explanation: The basis is meaning. That which rests upon it comprises the various Dharma teachings. He speaks only when it is appropriate to speak. Wisdom is skillful eloquence.

The Treatise says: “His explanations are unobstructed;”

Explanation: His capacities in these four respects are unobstructed, and his exposition of them to others is also unobstructed.

The Treatise says: “I pay homage to the guiding teacher.”

Explanation: Having become free from the afflictions of craving, whatever he says is undefiled. One who possesses the virtue of being able to teach is called a teacher.

The Treatise says:

Taking up, abiding, and relinquishing,

Transformation and alteration of nature.

Having attained mastery of samadhi and knowledge,

I pay homage to the Blessed One.

Explanation: This verse speaks of the higher knowledges. When his lifespan is exhausted, he can take it up and cause it to continue for as long as eighty thousand great kalpas. It is not limited merely to eighty thousand kalpas; if he wishes to remain for many more kalpas, he can do so at will. If he wishes to relinquish his lifespan, he can likewise do so at will. Furthermore, within the various samadhis he also possesses these three powers. To emanate immeasurable bodies from a single body is transformation. To turn gold into earth and so forth is alteration of nature. Since all higher knowledges arise through samadhi and operate at will without obstruction, the verse says, “Having attained mastery of samadhi and knowledge.”

The Treatise says:

When sentient beings behold him,

They trust and revere the virtues of the Tamer.

Through seeing him, pure minds arise—

I pay homage to the supreme Tamer of beings.

Explanation: This verse jointly speaks of the thirty-two marks of a great person and the eighty minor marks. Upon seeing the Buddha’s major and minor marks, sentient beings give rise to minds of reverent faith. The Tathagata is the most excellent being, and all the Tathagata’s major and minor marks can cause sentient beings to give rise to pure minds.

The Treatise says:

In accordance with languages and sounds,

Going, returning, and attaining deliverance.

He directly knows all sentient beings—

I pay homage to the One who teaches and transforms.

Explanation: This verse speaks of the four kinds of purity of all aspects. He manifests in accordance with the forms, kinds, languages, and sounds of sentient beings. Their taking birth in past lives is called “going,” while their taking birth in the present life is called “returning.” Thus they go and return through these two periods of time. Attaining the paths and fruits of the Three Vehicles is deliverance. The Buddha directly knows all these matters. When appropriate, he expounds the true teaching for them. Through the four purities, he possesses this capacity.

The Treatise says:

Skillful means, refuge, and purity,

Amid the obstructions of sentient beings.

The Mahayana Dharma of deliverance—

I pay homage to the One who vanquishes Mara.

Explanation: From going forth and receiving the precepts up to the highest mundane dharma, all are called preparatory means. From patience with respect to the Dharma of suffering up to the second fruit is refuge. Since the four kinds of unshakable faith have already been attained, the third and fourth fruits constitute purity.

This is because desire has been abandoned from the Desire Realm up through the Form Realm. During this interval, Mara may obstruct beings and prevent them from attaining these fruits of the path. When cultivating the practices of the ten bhumis in the Mahayana, one transcends the three obstructions, yet Mara may also create obstacles during this process.

Because the Tathagata possesses the ten powers in their fullness, he is able to subdue the maras for the sake of sentient beings.

The Treatise says:

Knowledge, cessation, and deliverance,

He clearly declares all obstructing matters.

Both self and others obtain benefit;

Homage to the One who vanquishes falsehood.

Explanation: This verse teaches the four fearlessnesses. “Knowledge” is the fearlessness of omniscience. “Cessation” is the fearlessness concerning the exhaustion of the outflows. “Deliverance” is the fearlessness of teaching the path that completely ends suffering. “Obstructing matters” is the fearlessness of explaining the obstacles to the path. If non-Buddhist practitioners slander the Buddha, saying that he is not omniscient, that his outflows have not been exhausted, or that although the Tathagata teaches the path that ends suffering, those who cultivate it cannot completely end suffering; or if they say that the dharmas described as obstacles to the path cannot actually harm the path—in all such cases, the Tathagata can subdue these false doctrines and maras without fear.

The Treatise says:

Unrestrained, yet free from faults,

Undefiled and non-abiding.

Unmoving with regard to all dharmas;

Homage to the One free from conceptual proliferation.

Explanation: This verse teaches the four things that require no guarding. Without needing a teacher to restrain him, his body, speech, mind, and livelihood are naturally free from the faults of the ten unwholesome deeds. Not only have the afflictions of greed, anger, and wrong views been eliminated, but all afflictions have been completely extinguished. Because he clings to no dharma, he is said to be undefiled and non-abiding. He does not give rise to the thought: “I already know all dharmas; since dharmas possess no meaning, what remains to be learned?” Having transcended discrimination and being pervaded by wisdom, he is said to be unmoving. Because all faults have been removed, he is free from conceptual proliferation.

The Treatise says:

Teaching the assemblies and bringing them under discipline,

He remains far removed from the two delusive obstacles.

Neither guarding nor forgetting;

Homage to the One who gathers in and transforms beings.

Explanation: This verse teaches the three foundations of mindfulness. If, in a great Dharma assembly, sentient beings hear the Tathagata teach the Dharma and give rise to slander, the Tathagata does not become angry. If they give rise to faith, accept the teaching, and retain it, the Tathagata does not become attached to them.

If they neither slander nor believe, the Tathagata does not abandon them. In all three cases, he constantly gives rise to great compassion and, through the power of skillful means, teaches the true Dharma so that they may enter its principle. Amid the great assembly, the Buddha possesses the power to bring sentient beings under discipline in this way.

When teaching them the true Dharma, he does not give rise to the two delusions of anger and desire. Since there is neither anger nor desire, it is known that there is no ignorance. Because there is no need for the mind to guard or preserve anything, there is no forgetfulness.

Great mindfulness and great compassion are always firm and are never forgotten. Through this great compassion, he can gather in and transform the great assembly.

The Treatise says:

For the work of benefiting others,

The World-Honored One does not wait for the proper time.

His deeds are never fruitless;

Homage to the One free from delusion.

Explanation: In a single instant, immeasurable sentient beings throughout the ten directions ought to receive benefit. Through the power of great compassion, the Tathagata enables them to receive benefit in every instant, never allowing an opportunity to pass in vain. Nor does he wait until the moment when a sentient being is about to attain the path before teaching the Dharma to that being. Everything he does brings benefit at the appropriate time; therefore, his deeds are never fruitless. Delusion means ignorance. Ignorance is the essence of habitual tendencies. Because these habitual tendencies have been exhausted, the benefit he confers is neither false nor empty.

The Treatise says:

In every state of activity and abiding,

His wisdom is wholly perfected.

He knows all throughout the three times;

Homage to the One whose essence is reality.

Explanation: This verse teaches freedom from forgetfulness. Those who have already taken birth and those who have not yet taken birth constitute “activity.” The actual process of taking birth constitutes “abiding.” All the affairs of sentient beings throughout the three times are objects of his perfected wisdom; therefore, he can know all throughout the three times. Suchness is his essence, and thus he is called the One whose essence is reality.

Because his essence is real and his wisdom is perfect, he is free from forgetfulness. Furthermore, while the Buddha was cultivating the causes, his cultivation of the ten bhumis was “activity,” and his attainment of Buddhahood was “abiding.” His perfected wisdom can completely penetrate these matters of cause and effect. By knowing all throughout the three times, he can clearly penetrate the affairs of sentient beings in the past, present, and future.

This explains the perspicacity by which he can know both himself and others.

The Treatise says:

Through the six periods of day and night he observes

Sentient beings throughout the various realms.

His mind accords with great compassion;

Homage to the One who brings benefit and happiness.

Explanation: This verse teaches great compassion. The Buddha constantly observes sentient beings. The six periods are mentioned because they are intended to serve as a model for cultivating the path.

There are practices that benefit oneself and practices that benefit others. During six periods one cultivates practices benefiting others, and during six periods one cultivates practices benefiting oneself. “The realms of sentient beings” refers to the dispositions of sentient beings.

Their dispositions are not the same: some give rise to goodness because of evil, some give rise to goodness because of goodness, some give rise to goodness because of fear, and some give rise to goodness because of joy. Great compassion can accord with all these dispositions and transform beings; therefore, it accords with them all. The same applies to their faculties, aspirations, and inclinations.

The Treatise says:

Through practice and through attainment,

Through wisdom and through deeds,

He surpasses all in the Two Vehicles;

Homage to the Supremely Exalted One.

Explanation: This verse teaches the eighteen unique qualities. Practice is the cause. Attainment is the fruit. Wisdom is wisdom that knows both principle and measure. Deeds are the work of benefiting sentient beings. The eighteen unique qualities do not go beyond these four meanings. Because they are not shared with those of the Two Vehicles and others, they are called “unique.”

The Treatise says:

The three bodies are most honored,

Endowed with the marks of unsurpassed awakening.

Whatever doubts arise concerning any dharma,

Homage to the One able to dispel them.

Explanation: This verse teaches the supreme knowledge of all characteristics. The three bodies are the three virtues. The Dharma-body is the virtue of cessation. The enjoyment-body is the virtue of wisdom. The transformation-body is the virtue of benevolence. Through the three bodies, the three fruits of these virtuous qualities are complete. Because unsurpassed awakening has been attained, they are supreme. Whatever doubts sentient beings may give rise to concerning any dharma, the Tathagata can dispel them all.

The Treatise says:

Unbound and free from faults,

Free from coarseness and non-abiding,

Unmoving with regard to all dharmas;

Homage to the One free from conceptual proliferation.

Explanation: This verse teaches the six kinds of purity possessed by the Tathagata. First is purity from the obstruction of afflictions, namely, being unbound, because the three obstructions, including the afflictions, have been extinguished. Second is purity from karmic obstruction, namely, being free from faults, because the twenty-two karmic obstructions have been extinguished.

Third is purity from the obstruction of retribution, namely, being free from coarseness, because the seven kinds of birth and death have been eliminated. Fourth is purity in benefiting beings, namely, non-abiding, because there is no separation or obstruction between samsara and nirvana. Fifth is purity of mastery, namely, being unmoving with regard to all dharmas: without exerting effort, he can manifest all dharmas according to his will.

Sixth is purity from conceptual proliferation, because his sphere transcends language, examination, and discursive thought. The first three concern benefiting oneself; the latter three concern benefiting others.

The Treatise says: The Dharma-body of all Buddhas is not merely perpetually associated with these qualities; it is also associated with other qualities.

Explanation: The qualities previously discussed are common to both the Mahayana and the Hinayana. Having explained that the Dharma-body is associated with these qualities, there are also unique Mahayana qualities associated with the Dharma-body.

The Treatise says: These are the qualities associated with intrinsic nature, cause, fruit, karma, correspondence, and the activity of practice.

Explanation: Here, six kinds of Mahayana qualities associated with the Dharma-body are briefly taught: the Dharma-body as intrinsic nature, the Dharma-body as cause, the Dharma-body as fruit, the Dharma-body as karma, the Dharma-body as correspondence, and the Dharma-body as arising.

The Treatise says: Therefore, one should know that the Dharma-body of all Buddhas possesses unsurpassed qualities.

Explanation: Because it is not shared with anything else in either the Mahayana or the Hinayana, it is said that there is nothing above it.

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

Explanation: In order to explain these six kinds of qualities, a verse is taught.

The Treatise says:

The Buddha accomplishes true suchness,

Cultivating beyond all the bhumis.

He reaches the unequaled state,

And liberates all sentient beings.

The Treatise says: “The Buddha accomplishes true suchness.”

Explanation: This line speaks of the intrinsic nature of the Dharma-body. The accomplishment of true suchness is immaculate purity. Before the path and while on the path, when the defilements have not yet been exhausted, it cannot be called accomplishment. After the path, when the defilements have been exhausted, it is called purity. This true suchness is the intrinsic nature of the Dharma-body.

The Treatise says: “Cultivating beyond all the bhumis.”

Explanation: This line speaks of the cause of the Dharma-body. While cultivating the cause, one cultivates true suchness and ultimately passes beyond the ten bhumis and the three obstructions of skin, flesh, and mind; this is the twofold transformation of the basis—wisdom and abandonment. Through this transformation of the basis, the Dharma-body is attained.

The Treatise says: “He reaches the unequaled state.”

Explanation: This line speaks of the fruit of the Dharma-body. If one realizes the fruit of the Dharma-body, one attains the four qualities of the fruit: purity, self, bliss, and permanence. In purity, it has no equal among icchantikas; in self, it has no equal among non-Buddhist practitioners; in bliss, it has no equal among shravakas; and in permanence, it has no equal among pratyekabuddhas.

The Treatise says: “And liberates all sentient beings.”

Explanation: This line speaks of the activity of the Dharma-body. Upon attaining this fruit, one liberates sentient beings. There are four kinds of liberation: establishing beings in the karma of the wholesome paths and in the karma of the Three Vehicles, thereby liberating ordinary beings and those within the Three Vehicles.

The Treatise says:

Its qualities are inexhaustible,

Correspondingly manifest in the world.

Among the three wheels it is readily manifest;

Among gods and humans, none is its equal.

The Treatise says: “Its qualities are inexhaustible, correspondingly manifest in the world.”

Explanation: These two lines speak of the correspondences of the Dharma-body. There are five kinds of inexhaustible qualities corresponding to the Dharma-body: first, supremacy in purity; second, supremacy in universality; third, supremacy in immeasurability; fourth, supremacy in inconceivability; and fifth, supremacy in inexhaustibility. From the first bhumi through the seventh bhumi, the habitual defilements, such as envy and so forth, are counteracted and forever extinguished, never to arise again; taking this as their basis, the qualities are supreme in purity and correspond to the Dharma-body.

On the eighth bhumi, the spontaneous, uncontaminated path—free from discrimination, interruption, and deficiency—is the basis. All the qualities of the Buddhas within the uncontaminated realm are supreme and correspond to the Dharma-body. On the ninth bhumi, there are innumerable oceans of samadhi and dharani gateways, capable of encompassing immeasurable knowledge of the Dharma and serving as its basis.

Therefore, every quality arising from this ocean is supreme in immeasurability and corresponds to the Dharma-body. On the tenth bhumi, directly realized wisdom concerning all the mysteries possessed by the Tathagatas is the basis. Therefore, it is supreme in inconceivability and corresponds to the Dharma-body.

Thereafter, upon realizing the Buddha-bhumi, wisdom liberated from all obstructions is the basis. All qualities are supreme in inexhaustibility and correspond to the Dharma-body. Inexhaustibility means permanent abiding.

To reveal permanent abiding, it is said to be manifest in the world. Although the first four qualities describe distinctions among the bhumis, they all reach their culmination only at the fruit and therefore all correspond to the Dharma-body.

The Treatise says:

Among the three wheels it is readily seen;

Yet gods and humans find it difficult to see.

Explanation: These two lines speak of arising. The three wheels are the three bodies. Among the three bodies, the response-body and transformation-body are easy to see, while the Dharma-body is difficult to see.

Furthermore, the Dharma-body is easy for bodhisattvas of profound practice and for the Buddhas to see, but difficult for four kinds of sentient beings to see: first, ordinary beings; second, shravakas; third, pratyekabuddhas; and fourth, bodhisattvas who have only recently begun to cultivate. As a sutra says: The Tathagata-garbha is not the sphere of sentient beings who have fallen into the view of a self, nor is it the sphere of sentient beings who sport in inverted views, nor is it the sphere of bodhisattvas whose minds are distracted.

Why is this? Ordinary beings regard form and the other dharmas as not possessing such a nature; their own disposition is to grasp at a self and what belongs to a self. They cannot place joyful faith in the ambrosial realm where the view of a self is extinguished and abandoned, much less rightly awaken to the Tathagata-garbha, the sphere of all Buddhas.

Practitioners of the Two Vehicles, when they ought to cultivate supreme permanence, invertedly cultivate the characteristic of permanence and sport in the characteristic of impermanence; the same applies to their cultivation of bliss, self, and purity. Thus, because practitioners of the Two Vehicles cultivate in an inverted manner, they cannot attain the path of the Dharma-body of the Buddhas. Because they sport within these inversions, the Dharma-body corresponding to the four qualities is not their sphere.

In cultivation, they are deluded concerning the Tathagata-garbha and have no understanding of the principle; they place joyful faith in the gateway of non-liberation and cling to the belief that the cessation of an existent thing is emptiness, asserting that dharmas previously existed but afterward are annihilated and become empty. There are also bodhisattvas who, having attained the characteristic of emptiness, reflect upon and investigate the meaning of emptiness.

They believe that apart from form and the other dharmas there is a distinct entity called emptiness, and think, “I now cultivate in order to realize this emptiness, which I will certainly attain in the future.” The principle of the Tathagata-garbha is neither existent nor nonexistent. Therefore, it is not the sphere of existence and nonexistence belonging to a confused mind that clings one-sidedly. “Gods, humans, and so forth” refers to the four kinds of sentient beings mentioned above.

The Dharma-body is exceedingly profound and is not their sphere. Because these four kinds of sentient beings give rise to deluded conduct regarding the Dharma-body, the intrinsic-nature body among the three bodies is not an object that gods and humans can see.

The Treatise says: Furthermore, the Dharma-body of the Tathagata is exceedingly profound, supremely profound.

Explanation: Because it is difficult to cultivate, difficult to comprehend, and difficult to realize, it is exceedingly profound, supremely profound. Furthermore, because it is difficult to fathom through words and explanations, it is called exceedingly profound. Because its categories are not limited to one, it is said to be supremely profound.

The Treatise says: How can this profundity be seen?

Explanation: By what characteristics can this exceedingly profound principle be revealed so that it may be seen?

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

Explanation: As revealed in the Mahayana, the Dharma-body has twelve exceedingly profound meanings. These meanings will now be expressed in verse.

The Treatise says:

The Buddha, unborn, yet takes birth;

Without abiding, he nevertheless abides.

His deeds are performed without effort;

Receiving food is the fourth dharma.

The Treatise says: “The Buddha, unborn, yet takes birth.”

Explanation: The verse below speaks of the first exceedingly profound meaning. Within this profundity there are four further profound meanings: first, birth; second, non-abiding; third, activity; and fourth, abiding. This line speaks of the profundity of birth.

When the Buddhas take birth, non-arising is its characteristic. There are ten reasons proving this meaning: first, because it does not share the same characteristic as ignorance; second, because there are many kinds of difference; third, because taking birth is mastered freely; fourth, because abiding is mastered freely; fifth, because relinquishment is mastered freely; sixth, because it is free of dual characteristics; seventh, because it appears in a semblant manner; eighth, because the analogy is the same as an illusion; ninth, because non-abiding is its abiding place; and tenth, because it can accomplish great deeds.

The Treatise says: “Without abiding, he nevertheless abides.”

Explanation: This line speaks of the exceedingly profound meaning of non-abiding. There are also ten reasons proving this meaning: first, because it is not permanent separation; second, because extinction is not exhaustive; third, because the Buddhas are not existent dharmas; fourth, because they know nonexistence to be the nature; fifth, because there is neither attainment nor discrimination; sixth, because they have become free from mind; seventh, because they have attained mind; eighth, because of the equality of mind; ninth, because a cause for abiding cannot be apprehended; and tenth, because a cause for non-abiding cannot be apprehended.

The Treatise says: “His deeds are performed without effort.”

Explanation: This line speaks of the exceedingly profound meaning of activity. There are also ten reasons proving this: first, because all obstructions have been extinguished; second, because there is no basis of dependence; third, because there must be no deliberation; fourth, because the mind acts without acting; fifth, because activity is not movement; sixth, because no effort is exerted toward what does not exist; seventh, because past vows swiftly bring benefit; eighth, because the deeds have been completed; ninth, because the deeds that must be done have not yet been completed; and tenth, because cultivation has fully matured, bringing mastery over all dharmas.

The Treatise says: “Receiving food: the fourth principle.”

Explanation: This passage speaks of the profound meaning of abiding. There are also ten reasons that establish it: First, to reveal that the Buddhas do not depend upon the four kinds of nutriment, while showing that their bodies abide by means of food. Second, to nurture and increase the wholesome roots of sentient beings.

Third, to show that they share in common with everyone. Fourth, to cause disciples to train in accordance with the Dharma and make use of the four kinds of requisites that sustain life. Fifth, to cause others to train in the practice of contentment.

Sixth, to cause others to arouse the expedient means of right effort. Seventh, to mature the wholesome roots of others. Eighth, to reveal that they themselves are free from attachment.

Ninth, to rectify the mind that reveres the true Dharma. Tenth, to fulfill their original vow of taking birth.

If the Tathagata receives food for these reasons, to which of the four kinds of nutriment does this belong?

It belongs to the fourth kind of nutriment. The four kinds of nutriment are as follows: First is nutriment that sustains an impure basis. This means that the four kinds of nutriment, beginning with morsel-food, enable the bodies of sentient beings in the Desire Realm to continue abiding.

Sentient beings in the Desire Realm possess both the fetters abandoned through seeing and those abandoned through cultivation, and therefore their basis is impure. Because this basis is sustained by the four kinds of nutriment, it is called nutriment that sustains an impure basis. Second is nutriment that sustains a basis both pure and impure.

This means that karmic consciousness, contact, and the three kinds of nutriment enable the bodies of sentient beings in the Form Realm and Formless Realm to continue abiding. Sentient beings in these two realms have abandoned the afflictions of the lower realms but have not yet abandoned the afflictions of their own level or of the higher realms; thus, their basis is both pure and impure. Because this basis is sustained by the three kinds of nutriment, it is called nutriment that sustains a basis both pure and impure.

Third is nutriment that sustains a pure basis. This means that the four kinds of nutriment, beginning with morsel-food, enable the bodies of shravakas and pratyekabuddhas to continue abiding. Those of the Two Vehicles have exhausted the afflictions of the three realms, and their basis is pure.

Because this basis is sustained by the four kinds of nutriment, it is called nutriment that sustains a pure basis. Fourth is nutriment that can reveal the abiding basis. All four kinds of nutriment, beginning with morsel-food, are received by the Buddhas.

Why is this? Through receiving food, the Buddhas reveal that they themselves abide in the world, so as to engender and increase pure faith in the donors and serve as a cause for wholesome roots and merit. Yet this receiving of food is not truly the Tathagata’s taking of nutriment.

When the Tathagata receives food, the devas partake of the donors’ offerings; this accords with the Tathagata’s intention and permission. Therefore, through this act of receiving food, sentient beings will attain Buddhahood. In order to enable sentient beings to attain Buddhahood, the Tathagata manifests the act of touching food with his hand.

All such meanings are exceedingly profound.

The Treatise says:

Not different, yet differences are immeasurable;

Incalculably many, yet a single undertaking.

Karma most steadfast and not steadfast;

The unsurpassed corresponds to the three bodies.

The Treatise says: “Not different, yet differences are immeasurable.”

Explanation: The following verse discusses the second profundity. Within this profundity there are three further profundities: first, establishment; second, number; and third, activity. This line concerns the profundity of establishment. Because the Dharma-bodies of the Buddhas are without distinction, they are not different. Because sentient beings possess many kinds of dharmas as the bases through which this Dharma-body is realized, the differences are immeasurable.

The Treatise says: “Incalculably many, yet a single undertaking.”

Explanation: This line concerns the profundity of number. The number of sentient beings within the Three Vehicles is beyond calculation. Among them, the Buddhas have a single undertaking.

The Treatise says: “Karma most steadfast and not steadfast; The unsurpassed corresponds to the three bodies.”

Explanation: These two lines concern the profundity of activity. The Buddhas correspond to three bodies. Because their true essence abides eternally, it is said to be unsurpassed. Through the Tathagata’s response body, their activity is steadfast, because it is true and cannot be altered. Through the Tathagata’s transformation body, their activity is not steadfast, because it temporarily employs expedient means to lead forth those of the Two Vehicles, and afterward uses the response body to instruct them in cultivating the bodhisattva path.

The Treatise says:

There is not a single dharma that can awaken;

There is no dharma that is not awakened to.

In each single thought-moment, immeasurably many

Manifest what exists and does not exist.

The Treatise says: “There is not a single dharma that can awaken.”

Explanation: The following verse discusses the third profundity, that of perfect awakening. Persons and dharmas do not exist. Since that which is awakened to is nonexistent, that which awakens is likewise nonexistent.

The Treatise says: “There is no dharma that is not awakened to.”

Explanation: Because the Buddhas exist by provisional designation, there is nothing that is not Buddha. Therefore, there is not a single dharma that is not awakening.

How is this so?

The Treatise says: “In each single thought-moment, immeasurably many.”

Explanation: In every single kshana, immeasurably many Buddhas perfectly awaken to suchness.

If so, are the Buddhas and suchness one or different? If they are one, there is no awakening. If they are different, it is not suchness.

The Treatise says: “Manifest what exists and does not exist.”

Explanation: All dharmas are said both to exist and not to exist. This means that all dharmas are empty. The Buddhas are the manifestation of the emptiness of dharmas. Therefore, it cannot be said that there is one who awakens, nor can it be said that there is no awakening.

The Treatise says:

Without desire, yet not separated from desire;

Relying upon desire, one attains liberation.

Knowing desire to be non-desire,

One awakens and enters desire in accordance with Dharma.

The Treatise says: “Without desire, yet not separated from desire.”

Explanation: The following verse discusses the fourth profundity, the meaning of desire. Because desire does not exist, the Tathagata is without desire. Since desire is fundamentally nonexistent, he is also not separated from desire. If desire existed, there could be separation from desire. Since desire has never existed, there is no separation from desire.

The Treatise says: “Relying upon desire, one attains liberation.”

Explanation: Because bodhisattvas have permanently eliminated manifest desire and retain only the latent tendency of desire, they attain liberation and become Buddhas. Why is this? If they did not retain this latent tendency of desire, they would be the same as those of the Two Vehicles who have entered nirvana.

If they did not eliminate manifest desire, they would be no different from ordinary beings. As the Sutra of the Unsurpassed Basis says: The bodhisattvas think thus: “From the beginning, the afflictions have never entered the intrinsically pure minds of sentient beings. The afflictions are merely adventitious defilements arising from their own discrimination.

I can now expound the true teaching in accordance with principle so as to eliminate the adventitious afflictions of sentient beings.” Because of this thought, bodhisattvas do not give rise to an inferior mind. Because of this thought, bodhisattvas generate a mind of respect and esteem toward sentient beings. The bodhisattvas further think thus: “The afflictions are powerless and incapable.

Why is this? The afflictions have no true basis. When the afflictions are falsely discriminated, but one properly reflects and contemplates in accordance with principle, erroneous thoughts will not arise.

Therefore, we should contemplate in this way and in this way.” Through this contemplation, the afflictions no longer produce attachment. It is excellent if the afflictions no longer give rise to attachment; that itself is not attachment. If I were attached, how could I free sentient beings from the bonds of affliction and expound the true teaching in accordance with principle?

These afflictions can cause the continuity of samsara to correspond with wholesome roots and thereby mature sentient beings. Therefore, I must now retain these afflictions.

The Treatise says: “Knowing desire to be non-desire, One awakens and enters desire in accordance with Dharma.”

Explanation: The bodhisattva sees that desire is of a discriminated nature; therefore, desire does not exist. The signless nature of desire is precisely the suchness of the dharma of desire. The bodhisattva knows that desire does not exist and enters this suchness; therefore, the bodhisattva attains liberation with regard to desire.

The Treatise says:

The Buddhas transcend the five skandhas,

Yet abide within the five skandhas.

The skandhas are neither one nor different;

Without abandoning the skandhas, there is nirvana.

The Treatise says: “The Buddhas transcend the five skandhas, Yet abide within the five skandhas.”

Explanation: The following verse discusses the fifth profundity, that of the cessation of the skandhas. The Buddhas have transcended the five aggregates subject to clinging, beginning with form. Because the five skandhas cannot be apprehended, they abide within the dharma of the skandhas.

The Treatise says: “The skandhas are neither one nor different.”

Explanation: The Buddhas have relinquished the discriminated skandhas. The dependent nature and the skandhas are neither one nor different. Why is this? That in which the Buddhas abide is the suchness of the five skandhas. Because the discriminated, dependently arisen skandhas are an adventitious designation, they are not different. In this sense, although they are one, they are not without difference. Suchness is the purified realm. The skandhas are not the purified realm; therefore, they are not one.

The Treatise says: “Nirvana without relinquishing the skandhas.”

Explanation: Because they are perpetually conjoined with the suchness of the skandhas, there is no meaning of abandoning them. Therefore, the Tathagata's parinirvana is supreme.

The Treatise says:

The deeds of the Buddhas are in perfect accord,

Like waters in the great ocean.

What I ought to do has been done;

Thus, I entertain no other thought.

The Treatise says: “The deeds of the Buddhas are in perfect accord, Like waters in the great ocean.”

Explanation: The following verse explains the sixth meaning, the profound maturation. The Buddhas' shared work of benefiting sentient beings is like the rivers flowing into the great ocean, where they all serve the various kinds of turtles and fish. In the same way, the Buddhas together enter the Dharma realm of equal suchness and perform the work of benefiting and maturing sentient beings.

The Treatise says: “What I ought to do has been done; Thus, I entertain no other thought.”

Explanation: The work I have performed for the benefit of others is precisely what ought to be done. Throughout the three times, there is utterly no thought of deliberation or calculation. Although no thought arises, the beneficial work is accomplished in accordance with the Dharma. It is like a precious mani jewel or a celestial drum: without forming any intention, the deed is accomplished.

The Treatise says:

The Blessed One does not appear,

As the moon does not appear in a broken vessel.

Pervading throughout the world,

The Dharma shines like the sun.

The Treatise says: “The Blessed One does not appear, As the moon does not appear in a broken vessel.”

Explanation: The following verse explains the seventh profound meaning, that of manifestation. The Buddhas do not manifest clearly in the world, yet the world says that the bodies of the Buddhas abide eternally. If their bodies abide eternally, why are they not seen to appear? It is like a vessel that is broken and cannot hold water: the moon is not seen reflected in it, but this does not mean that there is no moon. In the same way, sentient beings lack the sustaining power of shamatha and possess only an uninterrupted succession of faults; therefore, the Buddhas are not seen to manifest before those sentient beings. The water represents the fluid and accommodating nature of shamatha. If the Buddha does not manifest, how could that mean there is no Buddha?

The Treatise says: “Pervading throughout the world, The Dharma shines like the sun.”

Explanation: When the Buddhas manifest before sentient beings who are free of such faults, they constantly perform the deeds of a Buddha, teaching the twelve divisions of scripture and the three vehicles like rays of light. Those beings will certainly receive such benefits as having the seeds of Buddhahood planted by the Buddhas, maturation, and liberation. It is like a blind person who does not see the sunlight that constantly shines, whereas those with sight behold it.

The Treatise says:

In some places they manifest the attainment of perfect awakening;

In others, like fire, they manifest nirvana.

In reality, these two dharmas do not exist,

For the Buddhas abide eternally.

The Treatise says: “In some places they manifest the attainment of perfect awakening; In others, like fire, they manifest nirvana.”

Explanation: The following verse explains the eighth profound meaning, that of bodhi and nirvana. In some places the Buddhas manifest the attainment of perfect awakening, while in others they manifest entry into nirvana. It is like the nature of fire, which burns in one place and is extinguished in another. The Buddhas are likewise. Before sentient beings who have already matured, the Tathagata manifests entry into nirvana; before those not yet mature, he manifests the attainment of perfect awakening so that they may mature and attain liberation. It is like the nature of fire, which is of a single kind. The Dharma body is likewise, because the nature of suchness is one.

The Treatise says: “In reality, these two dharmas do not exist, For the Buddhas abide eternally.”

Explanation: Bodhi and parinirvana appear as two only because others' minds are transformed so that they regard them as two entities. In reality, they do not exist as such, because the Tathagata's Dharma body abides eternally, without before or after.

The Treatise says:

Regarding evil deeds,

Among human beings and in the evil destinies,

And regarding what is contrary to pure conduct,

The Tathagata abides in the supreme abiding and the supreme self.

Explanation: This verse explains the ninth profound meaning, that of abiding. The Buddhas, the Tathagatas, abide in the supreme abiding and dwell in the supreme self. When the Buddhas abide, they never depart from these two: they abide either in the supreme abiding or in the supreme self.

“Evil deeds” means all unwholesome dharmas. Amid unwholesome dharmas, the Tathagata perpetually abides in the supreme abiding. The supreme abiding is the samadhi of true emptiness, namely the noble abiding.

Whether sentient beings dwell among humans or in the evil destinies, the Tathagata takes their dwelling places as his object. He abides either through the fourth dhyana, the celestial abiding, as the supreme abiding, or through great compassion, the Brahma abiding, as the supreme abiding. Amid dharmas contrary to pure conduct—namely, attachment to the six sense objects—the Buddha abides in the supreme self.

The supreme self is the purified Dharma realm. The Tathagata perpetually contemplates the six sense objects as having neither substance nor the nature of an object. This is the Buddha's abiding.

The Treatise says:

The Buddha's activity manifests everywhere,

Yet nowhere does it manifest.

He appears among every class of sentient beings,

Yet is not an object of the six faculties.

The Treatise says: “The Buddha's activity manifests everywhere,”

Explanation: The following verse explains the tenth profound meaning, that of manifesting one's own essence. The Tathagata's subsequent wisdom perpetually pervades and functions within all wholesome, unwholesome, and indeterminate dharmas.

The Treatise says: “Yet nowhere does it manifest.”

Explanation: Because non-discriminating wisdom transcends the realm of discriminating cognition, it does not manifest in any particular place. Furthermore, by means of the transformation body, there is no place where it does not manifest. As for the Dharma body and the enjoyment body, there is no place in which they manifest activity.

The Treatise says: “He appears among every class of sentient beings, Yet is not an object of the six faculties.”

Explanation: Through their transformation bodies, the Buddhas, the Tathagatas, manifest every kind of form among all sentient beings. Through transformation bodies, the Buddhas even appear among sentient beings in the hell destinies, taking birth among them in order to guide and liberate them. Because the Buddhas do not reveal the nature of their apparently similar transformations, those sentient beings, although seeing them, cannot clearly recognize them and consider them to be of their own kind. Therefore, the Buddha's transformation body is not a sentient being in the hells and so forth; it is not a sentient being within the realm of the six faculties.

The Treatise says:

The various afflictions have already been completely extinguished,

As though harmed by a poisonous spell.

Afflictions are retained until all afflictions are exhausted;

The Buddha realizes omniscience.

The Treatise says: “The various afflictions have already been completely extinguished, As though harmed by a poisonous spell.”

Explanation: This verse explains the eleventh profound meaning, that of extinguishing the afflictions. The various afflictions are the afflictions eliminated on the paths of seeing and cultivation. On the bodhisattva grounds, these have already been completely extinguished. Although the other afflicted mental states have not yet been extinguished, mindfulness and wisdom have subdued them and destroyed their functioning. It is like being harmed by the power of poisonous spells, so that one no longer possesses one's former strength. Afflicted mental states are likewise: restrained by mindfulness and wisdom, the two kinds of defiled afflictions cannot arise again.

The Treatise says: “Afflictions are retained until all afflictions are exhausted; The Buddha realizes omniscience.”

Explanation: Bodhisattvas retain the latent afflictions as factors assisting the path, unlike those of the Two Vehicles, who hastily enter nirvana. Because of this, they cultivate the path to its ultimate culmination, completely eradicate habitual tendencies, and realize perfect wisdom.

The Treatise says:

The various afflictions become factors of awakening;

Samsara itself is nirvana.

Having perfected great skillful means,

The Buddha is therefore inconceivable.

The Treatise says: “The various afflictions become factors of awakening,”

Explanation: The following explains the twelfth profound meaning, that of inconceivability. If, by retaining afflictions, all afflictions are exhausted, then the truth of the origin of suffering as understood by the Two Vehicles becomes a factor of awakening for the bodhisattva. Just as the factors of awakening of the Two Vehicles can extinguish that truth of origin, the bodhisattva uses that very truth of origin to extinguish afflicted mental states; therefore, it becomes a factor of awakening.

The Treatise says: “Samsara itself is nirvana.”

Explanation: If the truth of origin is a factor of awakening, then the truth of suffering is precisely nirvana. Why is this? The bodhisattvas, while within samsara, are not defiled by it, and they perfectly accomplish the twofold benefit of self and others. It is like those of the Two Vehicles who, in nirvana with remainder, are not defiled by the two kinds of delusion and are able to attain benefit for themselves.

The Treatise says: “Having attained great skillful means, the Buddha is therefore inconceivable.”

Explanation: At the causal stage, the great skillful means attained are prajna and great compassion.

At the resultant stage, the great skillful means attained are the three bodies. The Dharma-body is the skillful means for benefiting oneself. The other two bodies are the skillful means for benefiting others. Therefore, the Tathagata is inconceivable.

The Treatise says: For this reason, one should know that there are twelve profound matters: the profundity of birth, non-abiding, the abiding of karma, the establishment of the enumerated functions, perfect awakening, freedom from desire, the cessation of the skandhas, maturation, manifestation, the manifestation of bodhi and parinirvana, abiding, the manifestation of the essential nature, the destruction of delusions, and inconceivability.

Explanation: The Buddha has three bodies. When bodhisattvas recollect the Buddha, which body should they take as their object? They should take the Dharma-body as their object.

The Treatise says: When bodhisattvas take the Dharma-body as their object and recollect the Buddha, how many characteristics does this recollection apprehend?

Explanation: The Dharma-body contains immeasurably profound principles. When taking the Dharma-body as their object, how many characteristics should they apprehend?

The Treatise says: Briefly stated, when bodhisattvas rely upon the Dharma-body and cultivate recollection of the Buddha, there are seven characteristics.

Explanation: These seven characteristics are precisely the functions of the Dharma-body, namely, the perfect virtues of the Dharma-body. To make clear that recollection of the Buddha must take these perfect virtues as its object, seven characteristics are briefly stated: First, the perfect virtues of the Buddhas belong to their own minds, because of their mastery of the six superknowledges. Second, these virtues abide forever and are therefore truly wholesome.

Third, all faults have been exhausted, and all habitual tendencies have been extinguished. Fourth, there is no weariness, no difficulty, and no exertion. Fifth, they experience the great bliss of the Dharma because of the pure realms.

Sixth, there is no suffering, no difficulty, and no defiling obstruction. Seventh, there is great activity that impartially benefits others. If bodhisattvas recollect these seven kinds of perfect virtue, they can penetrate the Dharma-body.

The statement that one must rely upon the Dharma-body to cultivate recollection of the Buddha is intended to show that the cultivation of every gateway of contemplation takes suchness as its object and thereby reaches accomplishment. If suchness is not taken as the object, contemplation will not be pure.

The Treatise says: What are the seven? First, the Buddhas possess unsurpassed mastery over all dharmas.

Explanation: The Buddhas of the three times possess great mastery within the sphere of the six superknowledges. Those of the same class cannot obstruct them, and those of inferior classes cannot equal them. Whether the mind is active or inactive, their mastery is never abandoned, because their cultivation has reached maturity; hence it is called mastery. Sravakas, pratyekabuddhas, and bodhisattvas cannot attain it. Nothing in the world can be compared to it; hence it is said to be unsurpassed.

The Treatise says: “Thus cultivate recollection of the Buddha.”

Explanation: Because recollection of the Buddha becomes one with the Dharma-body, it is called cultivation.

The Treatise says: “The Buddhas possess the six superknowledges, which are boundless and unobstructed throughout all worlds.”

Explanation: The Buddhas have accomplished the six superknowledges. Throughout the worlds of the ten directions, nothing can obstruct or impair them, and they have no ultimate limit. They are unlike those of the Two Vehicles, whose superknowledges are obstructed and limited. Therefore, the Tathagata’s supernormal wisdom is unsurpassed.

The Treatise says: Therefore, the following verse is given here:

Explanation: If the Buddhas’ mastery over all dharmas is incomparable, why do all sentient beings not attain parinirvana? This verse is spoken to answer that question. It shows the causes by which they do not attain parinirvana.

The Treatise says:

When obstructed, or when the cause is incomplete,

Sentient beings throughout all realms,

Abiding in the two kinds of certainty—

Over them the Buddhas have no mastery.

The Treatise says: “When obstructed, or when the cause is incomplete,”

Explanation: If sentient beings possess the obstructions of karma and so forth, the Buddhas, under those circumstances, cannot cause them to attain parinirvana. Because their supernormal wisdom is obstructed, they do not possess mastery. If sentient beings lack the nature conducive to nirvana, this is called an incomplete cause. Under those circumstances, the Buddhas cannot cause them to attain parinirvana. Their supernormal wisdom likewise has no mastery over this. To lack the nature conducive to nirvana means to cling to samsara and to have neither faith nor delight in the Mahayana.

The Treatise says: “Sentient beings throughout all realms, abiding in the two kinds of certainty—over them the Buddhas have no mastery.”

Explanation: The realms of sentient beings are the four great elements, space, and consciousness; these six dhatus are real. Sentient beings are provisionally established in dependence upon these six dhatus. “Sentient being” is a provisional designation.

Because there are distinctions among the six destinies, the word “all” is used. If these sentient beings abide in the two kinds of certainty—the certainty of the karma performed and the certainty of experiencing its result—the Tathagata has no mastery over them. The certainty of the karma performed means that ordinary beings who commit the ten unwholesome deeds and so forth will certainly experience retribution in the four evil destinies.

The certainty of experiencing the result means sentient beings whose faculties are extremely dull and deranged, and those who are presently undergoing retribution in the four evil destinies. The Tathagata has no mastery over these sentient beings either. Why is this?

Because external conditions are absent.

The Treatise says: Second, the body of the Tathagata abides forever.

Explanation: The Dharma-body and its virtues are proven to abide forever by ten causes: three causes establish the Dharma-body, and seven establish the other bodies. The three causes establishing the Dharma-body are as follows.

The Treatise says: Because suchness, liberated from every defilement, is uninterrupted.

Explanation: This is the first of the three causes. Suchness here means suchness subsequent to the path. The uninterrupted stage is the Buddha’s vajra-like mind, which can extinguish the final, extremely subtle ignorance. Moreover, the two truths of suffering and origin belonging to samsara no longer exist; hence it is said to be liberated from every defilement. This suchness, purified of defilements, is a permanently abiding dharma. Since the Buddhas take it as their body, the bodies of the Buddhas abide forever. Because this body abides forever, the virtues dependent upon it also abide forever. This permanent abiding has true nature as its characteristic.

The Treatise says: Third, the Tathagata is utterly faultless, because he has forever departed from every afflictive obstruction and cognitive obstruction.

Explanation: Among all sentient beings, there are those with faults and those without faults. The Tathagata is utterly faultless because the causes and conditions that produce faults have been completely extinguished. They have been extinguished in the present and will not arise in the future; hence it is said that he has forever departed from them.

The Treatise says: Fourth, all the Tathagata’s deeds are accomplished without exertion.

Explanation: Intentional effort is called exertion. It arises in relation to the three times, as in thinking, “I have done this, I am doing this, and I shall do this.” To abandon all such intentional effort is called being without exertion. Merely through the power of his original vows and the wish to act, deeds are accomplished naturally.

The Treatise says: Because his activity constantly arises without exertion, he never abandons right action.

Explanation: If right action depended upon exertion, it would sometimes arise and sometimes not arise. Because it does not depend upon exertion, it constantly arises. Since his original vows are inexhaustible, he never abandons it. Because sentient beings are inexhaustible, his original vows also never come to an end.

The Treatise says: Fifth, the Tathagata abides in a state of great abundance and bliss.

Explanation: Great abundance is due to external riches, while great bliss is due to the true Dharma.

The Treatise says: Because of this abundance and bliss, all Buddha-realms are supremely wondrous and pure.

Explanation: In a Pure Land there are eight things that cannot be found and two things that can be found; therefore, it is supremely wondrous and pure. The eight things that cannot be found are: 1. followers of non-Buddhist paths; 2. suffering sentient beings; 3. disparities between rich and poor, noble and lowly; 4. evildoers; 5. those who violate the precepts; 6. evil destinies; 7. inferior vehicles; and 8. bodhisattvas of inferior aspiration and inferior practice. The two things that can be found are: 1. bodhisattvas of superior aspiration and practice; and 2. Tathagatas manifesting their appearance in the world. The abode itself is supremely pure, and those who dwell there are supremely wondrous and pure.

The Treatise says: Sixth, the Tathagata is utterly free from attachment,

Explanation: Manifest afflictions are defilement, while latent tendencies are attachment. Furthermore, from the standpoint of the obstructions, the afflictive obstruction is defilement, while the cognitive obstruction is attachment. Moreover, afflictions have two characteristics: first, those characterized by joy; second, those characterized by sorrow. Desire, pride, views, and so forth are characterized by joy. Anger, doubt, ignorance, and so forth are characterized by sorrow. Afflictions characterized by joy are defilement. Afflictions characterized by sorrow are attachment. Because both kinds of affliction are completely extinguished, it is called freedom from defilement and attachment.

The Treatise says: He appears in the world yet is not defiled by any worldly dharma, just as dust cannot defile empty space.

Explanation: Because the cause has been established, it is called “transcending the world.” Because the fruit has been accomplished, it is called “appearing in the world.” Furthermore, because benefit for oneself is perfected, it is called transcending the world. Because benefit for others is perfected, it is called appearing in the world. Or, although a Buddha has transcended the world, he has not yet appeared in the world, as when he has attained enlightenment but has not yet turned the Dharma wheel.

Only when he turns the Dharma wheel can the world clearly understand that the Buddha possesses omniscience. Because he becomes clearly known to the world, it is called appearing in the world. Although the Tathagata partakes of the four requisites of clothing, food, and so forth, he does so to foster the growth of sentient beings’ roots of goodness, not for the private benefit of his own body.

Because he gives rise to neither sorrow nor joy in relation to these conditions, he is not defiled by worldly dharmas. Emptiness takes nonexistence as its essence. Because its essence is unobstructed, it cannot be defiled by existent things.

The Tathagata is likewise.

The Treatise says: Seventh, the Tathagata performs a great function in the world.

Explanation: The Tathagata’s appearance in the world, his attainment of enlightenment through a transformation body, and all that follows up to his entrance into nirvana are called the great deed. This body’s performance of deeds that benefit sentient beings is called its function.

The Treatise says: By manifesting the attainment of unsurpassed bodhi and great parinirvana, he brings immature sentient beings to maturity and enables mature sentient beings to attain liberation.

Explanation: In order to cause sentient beings who have not yet planted the seed or reached maturity to plant the seed and mature, he manifests the attainment of bodhi. In order to liberate sentient beings who have matured but are not yet liberated, he manifests great parinirvana.

The Treatise says: Here are verses as follows:

Explanation: Two verses are given here to elucidate the seven characteristics once again, revealing the seven kinds of perfect virtue of the Dharma body.

The Treatise says:

Dependent upon the Tathagata’s mind,

Perfect virtues are eternal and never lost.

Ever acting without effort,

He bestows the bliss of the great Dharma upon the world.

The Treatise says: “Dependent upon the Tathagata’s mind, perfect virtues,”

Explanation: The perfect virtues of all Buddhas—the six superknowledges and so forth—depend solely upon their own minds and are not contingent upon external conditions.

The Treatise says: “Are eternal,”

Explanation: Because these perfect virtues depend upon the eternally abiding Dharma body, whose nature is true and wholesome, all these virtues are eternal.

The Treatise says: “And never lost,”

Explanation: Because the Dharma body is free from every obstruction, the basis is never lost; therefore, that which depends upon it is also never lost.

The Treatise says: “Without effort,”

Explanation: Because the cultivation of the causes and the original vows have reached maturity, all Buddha deeds to be performed are naturally accomplished. There is no weariness, toil, or hardship; therefore, it is said that they are performed without effort.

The Treatise says: “He is able to bestow the bliss of the great Dharma upon sentient beings.”

Explanation: Because he has attained mastery over the Pure Land, great beings capable of receiving the great Dharma can expand themselves, practice in accordance with reality, and cause others to practice in accordance with reality; therefore, it is called Dharma bliss.

The Treatise says:

Pervading everywhere without obstruction,

Equally benefiting the many.

All the Dharma bodies of all Buddhas—

The wise contemplate and recollect these.

The Treatise says: “Pervading everywhere without obstruction,”

Explanation: Amid the eight worldly dharmas, the Tathagata’s subsequent wisdom constantly discerns these matters. Because his mind experiences neither sorrow nor joy among them, he pervades everywhere without obstruction. If there were obstruction, there would be suffering. Because there is no obstruction, there is peace and bliss. Although all Buddhas engage with the six sense objects, they transcend verbal expression in order to relinquish attachment to existence and nonexistence.

The Treatise says: “Equally benefiting the many.”

Explanation: Ordinary beings, those of the Two Vehicles, bodhisattvas newly engaged in practice, and bodhisattvas deeply engaged in practice are called “the many.” The Tathagata can benefit them equally by teaching the practice of great abundance, the practice of the wholesome path, the practice of peace and bliss, the practice of benefiting oneself, and the practice of benefiting both oneself and others. This is precisely the performance of a great function.

The Treatise says: “All the Dharma bodies of all Buddhas—The wise contemplate and recollect these.”

Explanation: The word “all” refers to the bodhisattvas, who possess wisdom arising from themselves. The bodhisattvas take these seven characteristics as their objects and recollect the Dharma bodies of all Buddhas.