仁王護國般若波羅蜜經疏神寶記

Part 2, the introductory arousal has five meanings: “At that time...” The following section sets forth the ten epithets. “At that time” means precisely while the great assembly was gathered. Before raising the matter, it accords with that very occasion.

Those ten epithets are honorific titles praising the manifold virtues and excellent marks fully possessed by the Teacher, Buddha Shakyamuni. Thus, at the outset, the assembly looked up to the Buddha with yearning as the One of supreme virtue. Briefly stated, there are four virtues: 1) the Buddha possesses the ten epithets ^[34]; 2) he possesses the three kinds of knowledge; 3) the virtue of wisdom; and 4) the virtue of severance ^[35].

Whenever virtues are discussed, they cannot be exhaustively described, though each one may also be spoken of as fully possessing virtue. The Buddha’s ten epithets will be explained elsewhere; the virtues of wisdom and severance have already been explained above. “Shakyamuni” was formerly the commonly used name, although here in China it is rendered differently.

Shakya is the clan name, translated in Chinese as “Able in Benevolence”; Muni is the personal name, translated as “Silent and Still” (Able in Benevolence: compassionate and quiescent). One who is benevolent yet remains composed, silent, and still possesses humane virtue and is also contemplative. To investigate thoroughly, to the utmost, the path trodden by the Buddha and to be capable of attaining it—is this not the responsibility of the Buddha’s disciples, his students?

The land of Western India comprised four castes: a) the Shakyas, b) the Golden Wheel lineage, c) the Kshatriyas, and d) the Brahmins. These four castes will be explained elsewhere. In discussing lineage, one may say that the Buddha belonged to the Shakya clan, or call it Gautama, Sugarcane, and so forth.

The Shakya lineage differed with each generation. According to written records, the people gathered there in great numbers. Formerly, it was a place occupied and ruled by a great king, but an invading barbarian army drove them as far as Mount Qi.

From then on, they all gathered in a single capital city. In the eighth month of the first year in which the Buddha preached this sutra, the preaching of the Humane Kings Sutra formally commenced.

The commentary cites the exposition of Tripitaka Master Paramartha ^[36], which has three parts: 1) the Buddha remained in the world and taught the Dharma for forty-five years; 2) the Buddha’s three turnings of the Dharma wheel ^[37] extended throughout those forty-five years; and 3) by considering the two divisions of the Exoteric and Esoteric teachings, the entire chronological sequence can be inferred. Here, according to one school, the three periods do not differ; it merely considers outward appearances to determine whether cessation occurred.

For fifty years after the Buddha attained enlightenment, the sutras and treatises concerning his teaching of the Dharma give similar accounts. First, they cannot be said to differ, except that teachings stating he journeyed at the age of twelve, attained enlightenment at thirty-five, and so forth, differ slightly in certain respects. Second, during the first twelve years the Buddha taught the four Agamas ^[38]; this is a second point on which there can be no difference.

Third, after the period in which he taught the Prajnaparamita sutras and the Lotus Sutra, he spent eight years on Vulture Peak; this is a third point on which there can be no difference. By calculating those spans of years, with slight additions or subtractions, the course of the Buddha’s life surely becomes clear. The present reference to the eighth day of the first year must have been after the Buddha had taught the various Prajnaparamita scriptures; he next taught the Humane Kings Sutra during that same period.

It indicates that the eighth day of the month was the eighth day of the first lunar month, though the abbreviated sutra does not state this clearly. The Buddha inherently abides in and personally realizes awakening; therefore, it is also correct to say that he remained for a long time, seated upright as upon his original seat. Yet he is said to have sat upright because the virtue of cultivation was revealed within intrinsic nature.

The ten bhumis are not the ten bhumis discussed above, as the cited sutra identifies them with the Buddha. Yet the bhumi in which the Buddha abides is itself the abode of the Lankavatara, not derived from the sequential ten abodes; thus it does not follow the order of the ten bhumis. The commentary, however, takes the particular as entering the universal in its explanation.

Although this does not contradict principle, ultimately it cannot be discussed in general terms and therefore must be treated separately. Furthermore, it is said that the Buddha entered the great samadhi of complete quiescence. The previously discussed abiding bhumi does not conflict with the principle of quiescence; considered from the perspective of a lifetime of cultivation, one who abides in that bhumi is a wise one.

Now, as the Buddha entered samadhi before teaching the Dharma, he must still have been deliberating; after entering concentration, he contemplated the capacities of beings of every kind, and only after contemplating their capacities did he teach the Dharma. To teach the Dharma, one must follow this sequence. Therefore, the statement that he entered concentration broadly comprises four meanings:

1) To contemplate beings’ capacities so that the medicine would suit them; 2) to give rise to wisdom through the concentrated mind; 3) to teach the Dharma in accordance with the proper method; and 4) to contrast the noble with the ordinary. These are the four meanings. They may also be applied as remedies through the four siddhantas ^[40], precisely because of causes and conditions.

Furthermore, “great quiescence” has two meanings: a) First, it is explained according to principle. Reasoning carried to its ultimate meaning is nirvana, or quiescent cessation. It should therefore be analyzed in terms of the three virtues of great nirvana.

“Great” denotes the Dharma-body, which is vast; “quiescence” is prajna, wisdom and insight; and “cessation” is liberation. Only one who fully possesses these three virtues is said to enter profound meditative concentration. What abode could surpass abiding in accordance with these?

A house is therefore used as an analogy: excavation is also part of constructing a house, leading to the clear understanding that entering the house is awakening to the Way. The Dharma Teacher chapter of the Lotus Sutra says, “Compassion is the house”—is this not also most reasonable? Yet great quiescence also has the meaning of illumination.

Great quiescence is itself illumination: it illuminates while always remaining quiescent. Illuminating while always quiescent, it is active yet still quiescent, illuminating without end. Quiescent yet constantly illuminating, it is utterly pure.

The term “illumination” accords with unobstructedness; likewise, an empty house has the capacity to contain, just as prajna illuminates. b) Next, one relies upon contemplative practice to reveal wisdom, meaning that one must contemplate the mind. First, the sutra citation requires contemplation of the object, while the four statements of the Diamond Sutra call the empty house itself a single object, wherein darkness and light illuminate of themselves.

A dark house must be contemplated by means of light. Although light and darkness differ, the object itself always remains concealed. The next four statements clarify the Dharma by an analogy, like the sun appearing.

The four statements correspond to the arising of wisdom, and thus the object appears, just as when the sun rises, all things are illuminated. If darkness still remains, it is because the mind is deluded, just as when the sun sets, all things become dark. Space itself is neither light nor dark; darkness and light exist only because of the sun.

Delusion obscures wisdom, yet in truth, according to intrinsic nature, it remains constant; this also expresses the meaning of perfect completeness. Although darkness and light are said to differ, their nature remains ever pure. Yet when this is brought directly into the inconceivable essence to indicate perfect consummation, it is said that darkness and light are not identical; this subtle point reveals the Buddha’s insight, as explained in the cited sutra and so forth.

Although ignorance is defiled, its nature of illumination lacks nothing whatsoever. Therefore, the insight possessed by all sentient beings can never be dimmed or lost. For fear of misunderstanding, this must be explained, though it can only be clarified briefly at the level of literary expression.

It then uses intrinsic essence as an analogy: in its entirety, not the slightest thing can be increased or diminished. Consider the Buddha’s emission of light. If it is understood merely as an event, that too arises only from our own reflection; whereas the emission of light for the transformation and liberation of beings originates from the Buddha—the meanings are similar, though distinct.

The discussion here explains it according to principle, and therefore speaks in this way. Thus, without thinking, there is contemplation; one contemplates the signless ^[41]. Without conditions ^[42], one engages conditions, taking Dharma-nature ^[43] as the condition.

To act in this way is personally to attain great bliss, the bliss of nirvana. Yet the Dharma is inherently signless; to think about it is to produce a sign. Nature is inherently unconditioned; to make it an object of conditions is to cause nature to arise.

What purpose is served by reasoning in this way? In this exceptional case, because of causes and conditions, without thinking, one nevertheless sees light appear in six forms, causing the earth to tremble and making the assembly doubtful.

King Prasenajit knew with certainty that only the Buddha could decide the matter, but the Buddha was still in samadhi and had not yet consented to the assembly’s request. At that very moment, many kinds of exquisite music began to sound, signaling this to the assembly. The Buddha then arose from samadhi, ascended the Dharma seat, and afterward expounded the principal teaching, as stated in the sutra.

Question: Regarding the formless realm: if light is obscured, form must still remain; but since it is formless, what is there to illuminate?

– Answer: Although gross form is no longer present therein, subtle form remains, and this also accords with the question. If we discuss the Buddha’s radiance, it illuminates both being and nonbeing; when the radiance is directed downward, it manifests the markless and illuminates the form realm, so there can no longer be any doubt concerning the formless realm. Yet subtle form can be seen only by the divine eye and cannot be penetrated by the physical eye. This observation also includes what the two vehicles cannot penetrate, for although the wisdom-eye of the two vehicles illuminates emptiness, it too cannot see through this; one must attain the divine eye to perceive it. The sutra also states that the form and formless realms are not what sravakas and pratyekabuddhas should know. This is because all dharmas are expressed through wondrous words; when the form realm and the formless realm are discussed, it is clear that their actual fruits are not the same. Being and nonbeing are indeterminate, and because the various schools explain them differently, they cannot be discussed in a single general way. One should understand that the emanation of the light of wisdom is the principal matter, while that which it manifests or displays truly exists. Radiance originally derives from wisdom; it is precisely from wisdom that light subsequently issues forth, and thus wisdom is taken as the root. Flowers bloom from a tree, and by relying on the tree they afterward bear fruit. The Path is taken as the cause, and light is also taken as the condition; their conjunction makes this manifest, as should be understood from the explanation. Here, the one in the sphere of neither-perception sees flowers; because there are characteristics, there is perception. This cannot be analyzed on the basis of these two distinct points, and so the text must be followed in examining it. As explained above, the Lord of the Teaching manifests the bodily marks as a response body; yet it is said that when there is a stimulus, there is a response. The meaning requires reflection.

Next, regarding the rain of flowers: it manifests innumerable flowers, but are they transformed or untransformed? Transformed flowers are mind-produced flowers, while untransformed flowers are external flowers. Only the devas of the form and formless realms make greater use of the power of samadhi and therefore can perform transformations.

The devas of the desire realm are not like this, and so transformation is not mentioned; examined in principle, this is so. Regarding the trembling of the earth: “trembling” means being made to shake, while “moving” means displacement; trembling entails being overturned, while movement must have a cause, a reason, and an intention. There are at least six causes and conditions that make the earth tremble.

According to the Ekottarika Agama Sutra, there are eight conditions that cause the earth to tremble. The passage below cites the idea of causing the mind to move; such matters must accord not only with phenomena but also with principle, as in the Chan story of whether the banner moves or the wind moves. There is also an account stating that the substance of the earth is originally pure; if it moves, there must certainly be an external change.

This accords closely with the story above. The Agama Sutra teaches eight conditions in order to bring conditions to rest and return to the true, which constantly manifests transformations. Yet bringing manifestations to rest does not necessarily constitute returning to the true, whereas returning to the true certainly brings every condition to rest.

Other matters should be understood accordingly. The Ekottarika Agama Sutra states that, among the eight conditions, one is caused by the upper and lower layers of the wind-wheel; it is simply that each wind-wheel, together with the four great elements, produces wind, and when the upper and lower portions strike one another, trembling occurs. Movement necessarily produces sound, and the sound produces thunder.

This is one explanation. The passage cited above is missing one character, while the Agama Sutra previously presented inconsistencies between what is identical and what is different. The meaning of movement is to counteract three afflictions: 1) greed, 2) delusion, and 3) conceit, and then to be reborn in the heavenly realm.

The following passage explains this more clearly. A noble one has four virtues: 1) The Buddha is used to illustrate one endowed with omniscience ^[44], which is fearless wisdom. If one speaks of a human being, the Buddha is also a human being; therefore, the Buddha is supreme among sentient beings. 2) The Mahayana and Hinayana explain the characteristics of the eighteen exclusive qualities differently, yet they agree that these are exclusive qualities. 3) As discussed here, without distinguishing the two vehicles, prajna is also spoken of as either shared or unshared. 4) With respect to the same principle, one also speaks of what is unshared, as contrasted with ordinary beings in the mundane world.

Regarding the Dharma body, three types are spoken of, encompassing both Mahayana and Hinayana, yet they are also only one type. The other bodies are explained as we commonly see; one should therefore understand what the sutra says about attaining the Path, though the explanation is abbreviated here.

It should be understood that from the period when the Agama Sutras were taught onward, the Buddha taught sutras for a total of forty-one years. Counting one further year, the teaching of this Humane Kings Sutra occurred precisely when the Buddha was seventy-two years old; adding the final eight years in which the Buddha taught the Lotus Sutra makes a full fifty years of continuous Dharma teaching. Any account that says otherwise is clearly mistaken.

Here there are doubts concerning two matters: 1) The increasing number of questions involves two points: a) relying upon references to particular persons, and so forth; b) stating names in praise of virtues. The name “King Moonlight” may not necessarily be correct, for his original name was Prasenajit. After entering the Path, his Dharma name was Moonlight, just as King Jia Jin was styled Zongchi by Tiantai, and so forth.

All such names praise the virtues of those on the ten bhumis. Most of the explanation follows the Shared Teaching, and this is also self-evident. Since it has been said that one who practices the Great Dharma must govern the country by means of the Mahayana, how could the other three teachings not be mentioned? 2) The questions proceed sequentially among the laypeople, yet only two persons are mentioned.

For the most part, they share a single Dharma designation, and differentiation is merely expedient. Subhuti is further asked about a matter encompassing things that the assembly was not yet prepared to understand, such as the Tathagata’s awakening. The character for “awakening” should be written in this form; only this form is correct.

It is proposed that the written form be corrected, but the Buddha is quiescent yet perpetually illuminating; how could he need first to become aware and only afterward awaken? This distinctive point is raised here to express doubt about the wording. Music is played in this realm, yet all the Buddhas throughout the ten directions hear it.

Likewise, when a transformation body appears in this realm in response to conditions, there is absolutely no separation between here and there. Even if bodhisattvas throughout the ten directions were to assemble and perform music, it would be the same. The Buddha knew beforehand the time when the causes and conditions would mature; that is, he knew in advance what would occur and responded according to circumstances.

Thus the time had now come to teach this Prajnaparamita Sutra for Humane Kings. It is like a skilled physician diagnosing an illness and prescribing medicine in accordance with the three karmas and in harmony with the three spheres—the giver, the recipient, and the object given—at the proper and timely moment. The sutra speaks of the lion throne, which is a seat, as already explained.

It should also be understood that the lion is the king of beasts and is used to illustrate the Buddha’s fearless might, just as the Buddha is the lion among human beings. Furthermore, the Buddha is likened to Mount Vajra, king of mountains, describing his majestic and unmoving form as being like the king of mountains. This also demonstrates that the Buddha’s Dharma body possesses the four virtues ^[45] and cannot be shaken by the eight winds ^[46], being as steadfast as Mount Sumeru.

Whenever his majestic bearing appears, it is not the bodily form of the Land of True Reward; it is exceedingly distinctive, and therefore the king of mountains is used as a simile.

The teaching encompasses the essential doctrine, though their principles and meanings differ. Although the wording is the same, the intent is not, yet the meaning must certainly be shared. The earth and empty space are two descriptions of what is most real; they are the basis of quiescent illumination. Or it may also be said that those possessing the six superknowledges ascend into empty space, while those without supernormal powers remain upon the ground. Both phenomenon and principle are thus established. (^)

Chapter on the Contemplation of Emptiness

Since this sutra takes prajnaparamita as its principal teaching, its main exposition elucidates the Chapter on the Contemplation of Emptiness. On the basis of how the latter part corresponds with the former, it is divided into two points: how emptiness is contemplated, and an analysis of the content.

The preceding section discussed the contemplation of emptiness, and what follows analyzes the content in sequence. The intent of this chapter is to carry forward what precedes and introduce what follows, linking everything into one uninterrupted continuum. Therefore, the chapter title is customarily explained first, under four points: one general point and three particular points.

The general point is based on the signlessness of prajna; because its Function differs among the three schools, it is spoken of in this way or that, and so forth. It is called signless because the wondrous wisdom of prajna illuminates signlessness to its very limit. Since it is signless, both the internal and the external are quiescent: inwardly, the six faculties ^[47] are quiescent, and outwardly, the six sense objects are likewise quiescent.

Both the object being apprehended and the contemplator are entirely Empty; hence the name “Contemplation of Emptiness.”

Furthermore, viewed from the standpoint of ordinary beings, there is an active subject in relation to a passive object. Because ordinary beings do not understand, non-Buddhists form deluded attachments, and those of the two vehicles fall into attachment to Emptiness; all belong to the three repositories and must be eliminated. Bodhisattvas, however, use right wisdom to contemplate that Emptiness is not empty. Subject and object mutually complete each other’s meaning; therefore, one must rely upon wisdom to understand this clearly.

1) Regarding ordinary beings: ordinary beings cling to existence, while those of the two vehicles cling to emptiness. The Lesser Vehicle abides in the two extremes and clings to one side. Although this is not confined to the two vehicles, when considered by comparison with the stages of attainment, only those in the ten abodes still retain attachment. Bodhisattvas, by contrast, no longer cling to either extreme and maintain the Middle Way. This belongs to the distinct contemplation.

Yet in discussing contemplation, the two words “contemplation of Emptiness” must be made clear. Contemplation pertains to the person, while the object is the condition contemplated. When both subject and object are empty, this is signlessness. Principally, Emptiness in the ultimate truth ^[48] is the Middle Way. How, then, can such contemplation of Emptiness be called the Buddha’s true knowledge and vision? The citation that follows demonstrates conversely that only seeing by means of non-seeing is right seeing. On this basis, the general and particular points are explained extensively and distinctly in six chapters, as set forth in the text below.

First of all, I hope you will understand the intent: this concerns the protection of the nation. Judging from the words of praise above, they are directed primarily toward King Prasenajit. Here, however, the request is intended generally for sixteen different kingdoms.

The issue does not depend on the number of people; the request surely has a deliberate purpose, with Prasenajit as the principal figure. The Buddha knew that the intention behind the inquiry did not belong to one person alone, and that the Dharma had to be asked about in precisely this way. Taking this occasion, he expanded upon the two aspects of protecting the nation, just as the request is also contained in the following two chapters on the pages of the scripture, and so forth.

After the ten bhumis, the person concerned is actually addressed in the Chapter on Responsive Birth and Teaching; to call it the Chapter on Scattering Flowers is incorrect. Although the kings had this intention out of goodwill toward the Buddha, when the Buddha expanded upon the two matters of protecting the nation, their expectations were turned back; this too is a profoundly subtle matter. This meaning will be presented later.

The king wished the Buddha to explain how the two forms of protecting the nation were to be carried out. In reply, the Buddha presented the matter according to its general purport. At first, he spoke in both direct and gentle terms, explaining what was difficult and what was easy: the king knew only one aspect and did not know the other.

The Buddha understood this clearly. Both sides had to pass through this process of elimination. Yet if one discusses the worldly and supramundane, the ultimate truth and conventional truth, in such a way that unrest and arrogance arise in the nation, it is better to elucidate clearly the causes and effects of the supramundane, within which both ultimate and conventional truth are encompassed, while still answering in greater or lesser detail according to what is required.

When little is requested and much is bestowed, this accords with the proper relationship between teacher and disciple. As the Lotus Sutra gives the parable of the children who asked for three kinds of carts but whose father bestowed a single kind—how could they not have been exceedingly delighted! Yet one should understand the compassionate guide’s intent as being free from greed and stinginess; it is through compassion that guidance becomes possible.

This belongs to the Buddha alone and arises through the operation of his intent, though distinctions are made in speaking of it. If explained in terms of characteristics, guarding the fruit means protection. If one has faith in and practices the Mahayana, how could the nation fail to be at peace?

When the king heard the two methods of protection explained in this way, they served as an exhortation concerning the three wisdoms of hearing, reflection, and cultivation, praising goodness to the utmost perfection. To speak of the causes and conditions of the great matter is to reveal beauty to its fullest extent. This is not peculiar to prajnaparamita; throughout the Buddha’s lifetime it was expressed in words.

Therefore, numerous explanations are offered in order to elucidate the later Chapter on Scattering Flowers. In general, when presenting events, they must be manifested through Dharma; this is also a method of interpreting scripture. If one were to explain matters only in a direct, factual manner, how could the perspective necessary for practicing cause and effect be complete?

The meaning begins to change, and therefore the manifestation of principle and events must be taken together. The clear explanation of the two forms of protection is divided into two parts: a) From “At that time...” onward is the request that the Buddha explain the two forms of protection. The reply concerns, in general, what it means to protect the fruit and to protect the cause.

This is the task of delivering the four classes of sentient beings ^[49]. It should therefore be understood that, although protection is discussed in terms of cause and effect, its central point is the teaching and deliverance of sentient beings. The fruit of Buddhahood is used to deliver beings, and the protection of the cause is also used to deliver beings.

Only when the Buddha awakens to the fundamental nature and transcends both cause and effect is there no longer any matter of protection. Thus the cause is used to clarify the fruit, and the explanation is directed straight toward cultivation. For example, if in practice one does not cling to principle, it will naturally become clear.

The text speaks briefly of bodhisattvas attaining the fruit of Buddhahood in such and such a manner. It should be understood that using the cause to clarify the fruit reveals the principle, which is the object to be transformed. If all things are explained as being like illusions, then the five destinies ^[50] also arise from illusion.

If the sentient beings who are taught are discussed, they are precisely those of the nine realms; here, however, the explanation is based on the realms within the threefold world, and therefore it is stated in this way. 2) Regarding the wisdom capable of teaching, it does not contemplate form as suchness, and so forth. There are five matters, here summarized as four: the five skandhas ^[51], self, person, and views and knowledge are the sentient beings to be taught.

As the scripture employs the four virtues—Permanence, Bliss, Self, and Purity—to eliminate the notions of person and self, lest there be error and confusion. Seeing has two aspects: person and dharmas; these concern the one who teaches. 3) The fruit of Buddhahood is the safeguarding and protection of the four virtues—Permanence, Bliss, and so forth—and may encompass the meaning of protecting the fruit. 4) The two truths are that upon which the two forms of protection depend, but the phrase “does not contemplate” is used to conceal error.

When it is said that prajnaparamita is able to contemplate, this refers to contemplative wisdom, taking the wisdom of emptiness as its basis. “Not contemplating form” serves to counter Existence; contemplating emptiness in this way serves to counter Emptiness. To contemplate only the Dharma-nature ^[52], which is different from emptiness, is as the scripture explains....

To see only one side is non-contemplation. If one fully knows the Dharma-nature and does not cling to the intent discussed in the passage, that is perfect wisdom: what then is not contemplated, and what is not embraced? Although this is not explicitly mentioned, the principle is already contained within.

Therefore, to say briefly that it is like empty space means precisely the emptiness of true emptiness, which does not obstruct the existence of wondrous existence. This point is raised to describe the state of the One, wholly without self and without characteristics: such are the bodhisattvas. In summary, one must carefully guard and protect the “cause”; this is the central point that will be explained in the following chapter.

For now, it may be summarized as follows: the emphasis is on protecting the fruit, not on preventing the cause, entirely consistent with the passage above. If suchness is itself form, this is a distinct view and does not arise from the meaning of proceeding from emptiness into the provisional, as with the four virtues of Permanence, Bliss, Self, and Purity. If the position of “all practices” were changed, the literary meaning would indeed be exceedingly convenient.

Yet one cannot arbitrarily decide the meaning of scripture; one must rely upon its long-established transmission. Whether the five skandhas produce inversion should be understood according to the correct principle explained here. Yet the statement that the derivative afflictions are extinguished, and so forth, corresponds to the extinction of the five skandhas within the nine realms.

The extinction of the derivative afflictions ^[53] has different degrees of depth and shallowness, but their essential nature is only one, just as water is able to contain all things. Views and knowledge, and the person who receives and upholds the teaching, are as cited above in the scripture. Because the notions of sentient being, person, and self are also connected with the preceding statements, creating obstructions, they must be explained through their counterparts, and the sequence must be clear and explicit.

“Bodhisattva,” understood simply, is a pure designation: purity, all being suchness, is no different from the suchness mentioned here. In his reply, the Buddha set aside the conception of receiving a prediction, refuting it through true emptiness. Now that it has been clarified that all dharmas are suchness, wondrous existence is employed to explain them.

Furthermore, movement and stillness stand in opposition, as has already been made clear in the explanation. Yet the passage on Permanence reveals the Middle Way, though this is not yet the middle that must be transcended, as in the Agama Sutras. Therefore, the wondrous is used to explain transcendence: although what is near may be transcended, it nevertheless becomes distant.

Yet the Pure Name teaching uses Existence to maintain that form is not contemplated, because the essential nature of form is suchness itself. It is only because emotional attachment has not yet been relinquished, sensation has not yet been forgotten, contemplation of dharmas has not yet penetrated them, and the principle-nature has not yet been revealed that these must be abandoned, just as protection must be practiced, as explained in the other sections above.

The passage from “He addressed the Buddha, saying:...” onward extensively explains the Dharma of non-contemplation, leading into the section stating that bodhisattvas must protect and uphold the fruit of Buddhahood, and clarifying the three meanings of prajna: 1) On the basis of non-abiding, it elucidates the prajna of true reality. First, attention is directed to the preceding section in order to ask: if all dharmas are as previously stated, then when bodhisattvas protect, uphold, teach, and transform sentient beings, while there are no sentient beings to be taught and transformed, would this not amount to falling into the erroneous views of existence and nonexistence?

Question: If so, has the metaphor already been stated briefly?

– Answer: It is indeed difficult to determine clearly. There are two meanings, as follows:

a) Ultimate emptiness teaches and transforms. b) Conventional existence teaches and transforms, because the Dharma-nature within the five skandhas is precisely Permanence, Bliss, Self, and Purity, and none abides in the contemplations of phenomena. The older translation of the sutra chiefly explains three principal propositions, while this new translation adds one, making four propositions. In the four propositions, the three contemplations are all non-abiding: they neither abide nor do they abide in non-abiding, because all are suchness.

Their substance is the true mark of the Middle Way, which is illumination; therefore, reality is taken as the basis of explanation. Conventionally, sentient beings are provisionally real, yet this is erroneous. Next, conventional existence that teaches and transforms is clarified: from the standpoint of conventional truth, the three kinds of provisional existence are employed, and thus one sees what are called sentient beings.

In reality, however, the Dharma-nature of all phenomena is real. Because reality is perceived, not a single sentient being is seen. In this manner, even all Buddhas, sages, and worthies both see and do not see.

As in the example given above, there is correct seeing and erroneous seeing. Right view sees correctly; wrong view sees incorrectly. Here, provisional designations are employed as names, and it is said that seeing all phenomena means knowing the Buddhas, ordinary beings, sages, and so forth.

All use non-seeing to see; this is to see the true substance of all phenomena. Thus, although the two truths differ as teachings and transformative means, one must protect the fruit and prevent the cause, never abandoning either side. Within these three kinds of provisional existence, there are no real causes that constitute the three, because the lesser teaching is not being discussed here.

Nevertheless, some explanations cite the passage concerning the twofold emptiness so that, later, the lesser teaching may be used to reach the Great Vehicle teaching, and so forth. 2) Relying on the meaning of contemplation to illuminate prajnaparamita, it speaks of dharmas but does not speak of what is not Dharma. This is the Great Vehicle teaching, as in the section explaining the question... 3) Here, saying that dharmas exist illuminates the objects of cognition, while saying that they are not non-Dharma is an abbreviated expression.

Properly speaking, both Dharma and non-Dharma are not non-Dharma. To speak of Dharma is to say that emptiness is existence; non-Dharma is emptiness. Not non-Dharma is also the ultimate emptiness of the Middle Way according to the supreme meaning.

Following the wording of the reply, it should be understood clearly in precisely this manner. Because ordinary beings have not yet understood and cannot penetrate it, they ask how the Great Vehicle Dharma illuminates. For this reason, the preceding passage is cited and its meaning used in the reply.

Mahayana is translated into Chinese as Great Vehicle; it has the same meaning as prajnaparamita spoken of here, though the names differ.

The Buddha replied that the prajnaparamita of the self-nature illuminates what is not non-Dharma; provisionally, one may contemplate emptiness itself, which is originally and truly empty. The emptiness of dharmas spoken of here does not mean the absence of dharmas; therefore, it is said that emptiness is not non-Dharma. Since it speaks of the emptiness of dharmas, it is the emptiness of Dharma-nature.

This emptiness of dharmas does not become empty only when illuminated, nor is it empty because it lacks function. Rather, the nature of prajnaparamita itself is apart from inherent nature, and thus its principle is originally empty. Therefore, form, feeling, perception, formations, and consciousness are empty, and even the twelve links of dependent origination are empty—all in accordance with the principle of prajnaparamita.

Next, in clarifying the emptiness of dharmas, six dharmas are cited from the Great Treatise as proof. Because karmic retribution is empty, although that emptiness is one, it nevertheless differs in its aspects. The five skandhas, which originally revolve within karmic retribution, are empty.

Because phenomena are experienced in accordance with karmic retribution, the twelve ayatanas ^[54] of experience and use are empty. Since the faculties and their objects, standing in mutual relation as what experiences and what is experienced, differ on each side, the eighteen dhatus ^[55] are each empty in their distinct nature. Even the six consciousnesses retain only a single point of luminous awareness; combined into the six harmonized natures, they become the distinct functions of seeing, hearing, sensing, and knowing.

Although there is only the single reality of form and mind, it is classified as the skandhas (five skandhas), ayatanas (twelve ayatanas), and dhatus (eighteen dhatus), with differing arrangements of expansion and contraction, because the ailments of attachment are not the same. Therefore, it is explained in these various ways. Beyond the foregoing points, questions are discussed because of delusion; because there is delusion, clarification is required.

The six great elements ^[56] all lead to emptiness. They are called “great” because each pervades all things, yet they possess aspects of concealment, manifestation, and cessation; this is clearly explained in the Surangama Sutra. In addition, the Agama Sutras are cited regarding the contention among the six kings, namely, the six consciousnesses.

Because each of the first five consciousnesses—eye, ear, nose, tongue, and body—rules over its own domain, each continually seeks to claim the superior share. Dependent origination means that things are originally empty; through causes and effects across the three periods of time, there is arising and cessation. Yet, in comparison with the objects of ultimate truth, there are common and distinct aspects, superior and inferior aspects, and so forth.

Next, the three meanings of the term “dependently arisen” are distinguished and explained: because arising and cessation are its characteristics, it is not in itself emptiness. Here, the swift urgency of momentary emptiness, never remaining at rest, is used to clarify the meaning that emptiness is empty. To illuminate the meaning of emptiness, it is said that existence itself is emptiness, and so forth.

In brief, all conditioned dharmas return to the meaning of emptiness, though this differs slightly from the commentary. Treatises of the various schools of the Lesser Vehicle cite evidence showing that the preceding and subsequent moments of a dharma’s arising and cessation have points of similarity and difference, each clearly distinguished. Yet none entirely avoids error.

A flame spreads swiftly with fierce momentum; properly speaking, it should be described as fire spreading with extreme speed, blazing violently in an instant, so swift that nothing can keep pace with it. The meaning of emptiness is likewise. Above, various dharmas were used to demonstrate that dharmas arise and cease immediately.

Next, the mind is used as proof, and this is called a ksana, or an instant. Yet the meaning is difficult to understand, so it must be explained that within a single thought there are ninety ksanas. The treatise states that a ksana is an extremely brief span of time, yet within it there must occur nine hundred instances of arising and cessation.

If one were to measure and discriminate this through ordinary conception, it could never be understood; therefore, it must be apprehended through inconceivable contemplation. For example, the Perfect Teaching and the Sudden Teaching clearly indicate that a single thought contemplates throughout immeasurable kalpas ^[57]. Compared with this, nine hundred instances of arising and cessation are truly insignificant.

Thus, it must be understood through principle, for words can hardly describe it fully.

Next, the ninety kshanas are explained generally from two aspects: the conventional and emptiness. If counted from one to many, a single thought contains ninety kshanas, and within one kshana there are nine hundred instances of arising and ceasing. The ninety kshanas must comprise a thousand instances of arising and ceasing.

Yet if one seeks to determine their true reality, it cannot be found, because mind is originally empty. If, however, one counts from many to few, arising and ceasing do not appear within the kshana, and the kshana does not appear within the single thought. If one seeks within that thought to determine its true reality, it likewise cannot be found, because that very thought is empty.

Therefore, it is said that mind and dharmas are thus unobtainable; this is the emptiness of mind. Yet mind and dharmas do not fall into nihilistic emptiness—who, then, is it? Moreover, when the four great elements are analyzed, they must constitute the faculties.

If the four great elements are divided down to the smallest point, each and every part is likewise unobtainable. Thus, analysis down to the dust mote bordering on emptiness—the quantum of a minute particle—is correct analysis, unlike the analysis practiced by non-Buddhist schools. When form ceases, mind is not necessarily without abiding; one can reach this point.

Yet to stop at arising and ceasing is merely to uphold the Buddha-fruit taught in the Tripitaka Teaching, while hoping thereby to attain the unarisen, the immeasurable, and the unconditioned is remote and unrealistic. Why, then, do people today wish to use their coarse and shallow minds to discuss the profound depths of the Buddha-Dharma? I have not seen the capacity of human beings to reflect it; I have seen only form and emptiness.

Though the exposition of the teaching is concise, its principle is far-reaching. The Shared Teaching holds that the essence is empty, so nothing else can be said. More particularly, it explains whether mind and form are one or different: because mind is capable of creating, they are not different; because dharmas are what is created, they are not one.

Furthermore, according to the provisional teaching, they are not one; according to the true principle, they are not different. This is precisely the central tenet of the Distinct Teaching. Yet form and mind are always perfectly luminous, while their original face is forever quiescent.

Skillful exposition reveals the meaning fully contained within. Because the Buddha-fruit is upheld, the Buddha-fruit is accomplished; when one wishes to employ prajna wisdom, prajna shines forth; when one wishes to liberate sentient beings, sentient beings are liberated. Not only do bodhisattvas protect and uphold it, but the Buddhas also lend their aid in protecting and upholding it.

Why is this so? Because, in principle, all the points under discussion are the same. Were it otherwise, the wisdom-life would be harmed and the Dharma-body lost.

How could provisional existence then preserve fearlessness? The sutra also uses mind to reveal form so that illumination may be restored; therefore, one knows that form is likewise so.

Next, prajna wisdom is used to illuminate and establish the two contemplations, thereby revealing the emptiness of the Middle Way. Because prajna is empty, it is signless; because it is signless, it illuminates, while that which is illuminated is entirely quiescent. The Mahaprajnaparamita Sutra calls this “Ba-nhuoc,” which is also a variant pronunciation of “Prajna.” Yet prajna must be understood as meaning that not even the slightest dharma can be attained.

Therefore, the emptiness of all conditions and all dharmas is called the view of emptiness, but this does not mean that there is no seeing. “No seeing”—because the phrase lacks one word—indicates the signless; this is true prajna, namely, realization of the stage of abiding. As stated above, the immeasurable Dharma-gates of the Shared Teaching and the Distinct Teaching lead to the wisdom of prajna resembling perfect, complete enlightenment, up to the point at which even the emptiness of dharmas is itself entirely empty.

In brief, this includes the twelve kinds of emptiness mentioned here, or the eighteen kinds of emptiness explained in the Great Treatise, and so forth. Yet when emptiness is used to break through existence, existence becomes emptiness; whatever existence may subsequently reestablish still remains conventional. Because dharmas combine, there is existence; because dharmas exist, there are combination and dissolution.

Dissolution is emptiness and is the ultimate; combination is existence and is the conventional. Accumulation is likewise combination. When ultimate and conventional are discussed, each dharma lies on one side.

One side constitutes the two sides, but it is not the Middle Way. When both are luminous, that is the perfect. The perfect is the middle and is wondrous.

In using the three teachings comparatively for explanation, this must be understood. Next, attainment and loss are clarified. The Diamond Prajnaparamita Sutra teaches that if one sees a dharma that can be attained, one remains attached to the marks of self, person, sentient being, and life span; all are attachments of view.

So long as such provisional seeing has not ceased, there are still dharmas rather than no dharmas, and therefore the Dharma-eye cannot be opened. Attachment is associated with the eye; if this conditioned seeing is absent, all is correct. Because such seeing does not differ from that of the world, what is seen is like the seeing of ordinary people and does not arise from right contemplation.

Although the Buddha appears in the world together with ordinary beings, his clear understanding of worldly marks is evidently different. Nevertheless, if one sees worldly dharmas as neither combining nor dissolving, this is the noble Dharma. The realm of ordinary beings has never been different, nor has it ever not been different; how, then, could one cling to what is cultivated and realized?

The following section discusses the dharmas, sets forth the central tenet, and clarifies the contemplation of dharmas. It observes that form itself is emptiness; because the principle pervades everywhere, it is unmoving. This Dharma is equal, neither dual nor different, and therefore cannot be attained.

Because it does not arise, it also does not cease; signlessness itself is not without signlessness, and therefore all dharmas are Suchness. Other passages of the treatise, as explained in the sutra, concern the first bhumi. Clearly, mind contains all eighty-four thousand kshanas within each thought.

Because this single matter—the true principle—is identical, it has been mistranslated as “wisdom.” Therefore, in refuting the conventional, what is beyond the sutra yet within the one mind must be understood as all dharmas. Each bhumi also possesses the merits of all the other bhumis, as clearly explained in the commentary. In terms of the meaning conveyed, “cessation” itself means the capacity to sever, as in the Diamond Sutra; yet names are assigned according to meaning.

Though the names differ, the principle is the same. Through terminology, meaning, and textual expression, the profound, vast, and inconceivable merit of prajna is revealed. Earlier, the sutra presented the Buddha’s teaching; afterward, it elucidates its vast merit.

First, regarding the sutra text: the teaching taught by the Buddhas does not appear apart from three components—names, meanings, and sentences—or what are also called the body of names, the body of phrases, and the body of written characters. These are precisely the three divisions, encompassing both sound and form and jointly constituting the substance of the teaching, as explained through citations from the sutras and so forth.

This is the basis of textual prajna. The text fully includes two kinds of giving: material giving and Dharma-giving. Giving the seven treasures ^[58] is material giving; enabling others to attain the four fruits ⁽⁵⁹⁾ is Dharma-giving.

This differs from what the present sutra says: that giving rise to a single thought of faith surpasses even the giving of Dharma. To understand by means of faith, one must understand deeply before one can believe; this is made known through repeated comparisons.

The following treatise explains that “sentence” is not merely a written sentence, but precisely serves to elucidate literary prajnaparamita, as well as faith in and understanding of all dharmas. To say that a sentence is not a sentence is based on the meaning of paired propositions, as in the passage cited above. Although the four propositions are contained within the meaning of the three truths and accord with the meaning of prajnaparamita, they are all empty.

Thus, the three propositions are themselves one proposition; the one proposition is itself the three propositions; or it is neither three nor one, but wondrously profound and inconceivable. Yet “sentence” may also be understood as text, for without sentences, written language cannot be formed. It may also be said that written language fully contains the three truths, yet all meanings vanish because it is free from intrinsic nature.

Only freedom from intrinsic nature is liberation; liberation is prajnaparamita, and it is also precisely this literary prajnaparamita. Therefore, the treatise on cessation and contemplation says: “To comprehend text is to comprehend that it is not text; text is not the absence of text.” The meanings correspond in this way. Yet prajnaparamita is not a sentence; elucidating the meaning of the sentence is emptiness.

The Prajnaparamita Treatise speaks of “sentence” or “no sentence” with reference to the essence that is free from intrinsic nature. If inner and outer, self and other, are all relinquished, then whatever one seeks to attain is utterly unobtainable; precisely within that unobtainability is true prajnaparamita. Therefore, it is said that prajnaparamita is not a sentence and a sentence is not prajnaparamita: both are free from intrinsic nature and entirely unobtainable.

Furthermore, it is also said that prajnaparamita is not a bodhisattva, thereby showing that both person and dharma are empty. Prajnaparamita is the Dharma, while the bodhisattva is the person who practices the Dharma of prajnaparamita. Because the practice is empty, the practitioner is also empty.

Therefore, within prajnaparamita, the bodhisattva is unobtainable. This clarifies the emptiness of person; based on true principle, it elucidates the emptiness of dharmas. Because there are many doubtful sentences like those above, they have been abbreviated.

The treatise elucidates the emptiness of person, and the condensed wording cannot be mistaken. The present discussion is intended chiefly to clarify the meaning of practicing prajnaparamita; therefore, it says that the bodhisattva is also empty and abbreviates the rest. Yet this existing EMPTINESS is not Being; this should be clearly understood.

Why is this so? According to the explanation above, because it does not mean “bodhisattva,” the thirteen births throughout the Ten Bhumi are all said to be unobtainable. Is this not precisely the emptiness of person? Whoever says otherwise holds a wrong view that is neither sarvajnana ^[59] nor the Mahayana. This emptiness uses the person to disclose the dharma, showing clearly that both cause and effect are empty. Sarvajnana is the fruit, while mahayana—the Great Vehicle—is the vehicle, and the vehicle is also the cause. The emptiness of both cause and effect is the meaning of the emptiness of dharmas. Is this not precisely using the emptiness of person to elucidate the emptiness of dharmas?

“If one sees objects...” This section explains the practice of contemplation in accordance with the teaching, examining what is wrong and what is right, and so forth. Although its meaning is not “emptiness,” the repeated wording strengthens the statement; simply understood, however, it must be taken in the opposite sense. If one maintains that there truly are objects that can be seen, one again falls into deluded thought, which is not the profound vision of the noble ones.

Thus, the simple explanation is that one sees the existence of the three realms, while the objects seen and so forth are correlated with the three kinds of prajnaparamita. Since within object and wisdom there is said to be apprehension, although empty, it is not prajnaparamita; if one clings obstinately to such views, all of them are deluded thoughts. This is precisely the karmic retribution of sentient beings, as the sutra clearly states.

It then speaks of the six consciousnesses. Because one clings to characteristics and sees them as existing, ignorance and afflictions arise, producing the karma and its fruits within the three realms. The sutra often contains the three words “the three realms are empty.” Within fundamental ignorance, the previously created karma and its fruits form the three evil paths; together with the remaining habitual tendencies of ignorance, they likewise form the three realms.

Yet each realm contains the meaning of emptiness. “Containing” means accumulation. Emptiness is taught for the sake of liberation, but throughout the three realms beings are caught in the cycle of grasping.

Thus, to grasp the emptiness of the three virtues is not prajnaparamita; therefore, all is empty. Vimalakirti said: “Eliminate the illness, but do not eliminate the dharma.” This statement should be used here for careful reflection. In the explanation of the nine classes of beings that arise and perish within the three realms, there are two categories: ordinary beings and noble ones.

First, to clarify the superior point, the Vajra Treasury guides and leads people to realize the emptiness of dharmas and also makes clear the emptiness of causes. As stated later in the Avatamsaka Sutra, the vajra mind employs subtle principle to enter the gateway of profundity. The character zang, meaning “to contain and accumulate” or “storehouse,” has been inverted, thereby losing the ordered sequence corresponding to the sutra.

The Buddha penetrated the three unconditioned dharmas ^[60], revealing that the supreme fruit realizes the emptiness of dharmas. The three unconditioned dharmas found in the Hinayana system are the unconditioned dharma of space, the unconditioned dharma of cessation through discernment, and the unconditioned dharma of cessation independent of discernment. Here, this is explained in truthful words: space is said to be without form, yet it still exists.

The Awakening of Faith Treatise says that this is space set in contrast to existent form, whose characteristics can be seen; that which is formless yet appears to be seen is also empty. If one practices so that, upon hearing the Dharma taught, it is as though one had heard nothing, one returns to prajnaparamita and sees that all dharmas are Suchness. It then speaks of cultivating and preserving the fruit of Buddhahood, as has been established.

This is precisely to preserve the fruit of Buddhahood and also to protect sarvajnana; all the virtues of the fruit, such as the ten powers, are likewise so. This clarifies the two points concerning the time and the number of those who received benefit, as already explained. (^)

Chapter on the Bodhisattva’s Teaching and Transformation

Teaching and transformation are fundamentally based on benefiting others. If one does not benefit others, how could this be called teaching and transformation? To teach and transform others, one must first teach and transform oneself.

If one does not discipline oneself and devote oneself to practice, by what means could one teach and transform others? Therefore, the contemplation of emptiness was first clarified, and it now becomes the Dharma for one’s own practice. This clarifies teaching and transformation as benefiting others in later generations.

This chapter specifically answers the earlier question concerning Inner Protection, speaking in terms of oneself and others. To distinguish without discrimination is precisely the practice of benefiting others. First, the title of the chapter is explained under three headings:

a) On teaching and transformation: “Teaching” means instructing and guiding sentient beings to abandon all evil; “transformation” means turning their capacities so that they cultivate wholesome dharmas. Through this relative distinction between wholesome and unwholesome dharmas, the Buddha teaches and transforms sentient beings so that they become bodhisattvas. This is the relative distinction between noble ones and ordinary beings.

Furthermore, the Buddha also uses this Dharma to teach and transform kings, enabling them to understand wisdom and insight. This is the relative distinction between the ultimate and conventional truths. In general, to elucidate teaching and transformation as bringing about change has three meanings, as clearly cited from the sutra, and so forth.

Although the principal subject of this chapter is Inner Protection, in discussing the teaching and transformation of kings, it also encompasses Outer Protection. Although it relies upon the conventional truth to enable us to understand wisdom and insight and realize the emptiness of dharmas, in reality the ultimate truth is also contained within it. Here, the principle explained is one, while its meaning comprehensively penetrates phenomena.

b) Explanation according to conditions: “The Buddha was addressed, saying...” This is further divided into two meanings. First, the question is presented. It speaks of protecting bodhisattvas who practice through the ten bhumis; this must encompass the two levels of that which protects and that which is protected.

In one sense, prajna is taken as that which protects, and in the second, the various dharmas are taken as that which is protected. Thereafter, the cultivation of the ten bhumis is taken as that which is protected, while the bodhisattva is that which protects. To protect and sustain what ought to be protected means protecting it from falling into wrong views.

This is the point that should be stated. Why does it speak of doing what can be done and then formulate three questions? It is said that the practice of the bodhisattva conduct is truly comprehensive.

Within that practice, how does one practice what can be practiced? And within that practice there are self and others: upon which stages does one rely to practice and to liberate sentient beings? In considering sentient beings, one sees that some are attached and some have become detached; by what characteristics does one now perceive that sentient beings are capable of receiving instruction and transformation?

According to the later discussion answering with the five kinds of patience ^[61] practiced by bodhisattvas, the ten bhumis are the stages of cultivation. Self and others are both illusory characteristics, and the bodhisattva clearly understands them as such. Nevertheless, the sutra also discusses self and others again in order to clarify the objective: to discriminate within non-discrimination is precisely to practice the conduct of benefiting others.

c) The words, “The Buddha taught...” constitute the response in two points, using the five kinds of patience to answer the preceding question. For the patience of subjugation and the others are among the five kinds of patience of a bodhisattva. According to their successive stages, each is divided into three grades; each grade increases, yet their positions are not fixed.

Together they constitute the emptiness of dharmas and accord with ultimate truth; hence they are collectively called patience. These are what bodhisattvas rely upon in cultivation—that is, practicing what can be practiced—as explained in the commentary. The explanation employs the five kinds of patience together with the six kinds of spiritual nature ^[62] to eradicate delusion.

Because the wording varies and may not be entirely clear, the points of difference must first be set forth and only afterward brought together.

The reason different characteristics are discussed is that, according to the usual explanation, the first bhumi of the Separate Teaching is entered through realization just as in the Perfect Teaching: ignorance has already been broken, and one can manifest bodies as Buddhas in a hundred different realms. Yet this sutra sets forth only the ten bhumis and then divides them into four kinds of patience: the first three and the last one.

With regard to the ten bhumis, the first two kinds of patience are those of faith and conformity; only with the latter three kinds of patience is ignorance destroyed. If so, this is likewise no different from entry into realization at the first bhumi according to the Perfect and Separate Teachings. However, the delusions eradicated by the two kinds of patience—faith and conformity—are different: they eradicate only the coarse delusions of form and mind and the dense afflictions of the three realms.

These are two points that differ from the usual explanation.

One must know how to distinguish these two approaches by discussing the direction of cultivation and realization, as in the Perfect Teaching. Here the teaching itself is taken as the standard. Since it does not follow the superior grades of the ten bhumis, its eradication of delusion is somewhat more advanced.

This must accord with the meaning being established. The patience of non-arising is divided into three grades—higher, middle, and lower—as this sutra explains. This is because the faculties of sentient beings may be sharp or dull and are not alike.

Those of sharp faculties have already destroyed ignorance in the first three grades, and only in the latter three grades do they eliminate it completely. Although they rely upon the first grade to begin destroying it, this does not proceed in the same manner as the Perfect Teaching. Those of dull faculties have not yet eradicated ignorance at the patiences of faith and conformity and therefore remain subject to their mutual influence.

Only upon reaching the latter three kinds of patience and eradicating ignorance can their stage be determined. Because their faculties are inferior, one must examine them closely before their stage can be ascertained.

Yet although the afflictions or delusions to be destroyed are distinguished as form and mind, coarse and subtle, what is ignorance for those of sharp faculties may be the delusions of views and thought for those of dull faculties. This is not necessarily fixed, much less so because it is also governed by the siddhantas. First, it is shown that dharmas are indeterminate but have their respective orientations; if the names and characteristics of each dharma are rigidly applied, errors will arise.

Those still in training and possessed of aspiration must devote themselves wholeheartedly, if indeed they are to be established in emptiness in this way. The sutra speaks of giving rise to the characteristic of faithful understanding, which has the same meaning as faithful acceptance—that is, first giving rise to the mind of faith. The sutra also calls this “perception,” because in principle it is a perception.

Initiating practice in reliance upon principle also carries this meaning; hence the Perfect and Separate Teachings are distinguished here.

The patience of subjugation at the beginning of the ten abodes is discussed through comparison with the stages. Although described in terms of the two vehicles, it is superior to their wisdom and understanding, for it can subjugate ignorance. The explanation also interprets it according to faith in the Perfect Teaching, but there is concern that one may cling to it as though it eradicated the attachment of the four abodes, since the wording here is similar.

Yet because ignorance is delusion, to speak of eradication means eradicating delusion. Once the meaning has been comprehensively understood, one will neither advance nor retreat mistakenly but will continue nurturing the seeds of sagehood. In harmonizing this point, it may be correct to discuss emerging from the womb of sagehood as corresponding to the proper portion, or it may be treated separately.

The explanation resolving this doubt mostly concentrates on a few words, but ultimately it also mentions emerging from the womb of sagehood.

Beginning from the Stage of Dry Wisdom, there is not yet profound principle, but the foundation must be wisdom derived from hearing; hence it is called Dry Wisdom. To employ wisdom derived from cultivation here might cause the error described above; therefore the exposition begins from the Stage of Dry Wisdom, although strictly speaking it should begin with the patience of subjugation. A correct explanation should therefore explain only the different names of the respective stages.

Doubts often concern only a single sentence; even a thousand words, if inconsistent with the sutra, must still be rejected as useless. The same applies to taking the ten minds as expressing the general meaning. Thus, by means of four meanings, the four foundations of mindfulness are completed, so that inverted views do not arise with regard to body, feelings, mind, and dharmas.

Restraining the three kinds of karma gives rise to wholesome roots and causes the three poisons—greed, anger, and delusion—to subside. Bringing the three kinds of karma to rest gives rise to the three kinds of patience and terminates conceptual thoughts concerning the causes and effects of the three periods of time.

It further clarifies that the ten dedications of merit ^[63] constitute the stage of the spiritual nature of the Path. Through cultivating the patience of subjugation, one advances toward equality and, together with the noble path of the first bhumi, forms its cause. Looking both to what precedes and what follows, there are also ten kinds of patience by which contemplation is cultivated; their sequence must be understood.

First, one contemplates the form skandha through the patience of morality. This means whether actions are performed or not; morality is the foundation, while the form skandha still encompasses them in general. Contemplation of the form skandha gives rise to the patience of morality, but it is not said that form encompasses its cause.

This matter is discussed separately. By contemplating in this way, one knows the grades of patience as previously explained.

Likewise, through perception within meditative concentration one attains wisdom—that is, practices the emptiness of dharmas and liberation. Consciousness is the sovereign mind, yet what it receives may come before or after and is not fixed. By contemplating the emptiness of the causes and effects of the three periods of time, one attains the emptiness of dharmas within the three kinds of patience, as already explained.

Through contemplating the two truths—the ultimate truth and conventional truth—together, one understands clearly that dharmas are impermanent; this is the patience concerning impermanence. Reaching the emptiness of the myriad dharmas is the patience of non-arising. Thus, the ten dedications of merit constitute the spiritual nature of the Path.

Although one has not yet attained non-arising, one nevertheless enters what is unborn; yet the patience concerning dharmas still proceeds in a single direction. If each dharma is separately discussed, one who contemplates impermanence abides in impermanence, while one who contemplates non-arising abides in non-arising.

Previously, in contemplating the dharmas of concentration, the bodhisattva, by means of the ten resolute minds ^[64], did not derive the virtue of patience from the ten kinds of patience, as already stated. Furthermore, the patience of faith is also discussed, represented by the practice of patience and demonstrated through the three kinds of faith. These are the three dharmas of verified faith that authenticate the true stage at the first bhumi.

Therefore, within the practice of the Dharma according to each stage, the first three stages among the ten bhumis are clarified first, and afterward the remaining bhumis, as the sutra clearly states. “Within the practice of the Dharma” refers to the manner in which patience is practiced to eradicate the afflictions of the three realms. As explained above, the three stages of worthiness completely eradicate coarse afflictions, unlike the first bhumi, which has only just eradicated a portion.

If considered according to the perfection of cultivation and realization, they are all alike in eradicating the fundamental ignorance beyond the realms, as has already been made clear. Yet here the mind of affliction is spoken of, which above was termed form and so forth; therefore it is discussed on the basis of form and mind. Now it is said that both form and mind are merely mind; hence they must be discussed together in terms of mind.

The following passage discusses the defilements and habitual contamination, stating that habitual accumulation is driven by ignorance; only after ignorance has been extinguished can habitual contamination be clearly discerned. In speaking of each defilement, its inherent habitual tendencies must naturally be mentioned, for these too are exceedingly difficult to eliminate, as explained separately in the treatise. In the Buddha’s work of gathering in and transforming beings, there may be one body or many bodies, as when transformation bodies appear as bodies distinct from the presently existing body; ordinarily, however, this refers only to the Buddha’s divided bodies appearing throughout hundreds of thousands of different lands.

Since the divided bodies are many bodies issuing from one body, and one body divides into many bodies, the distinction lies merely in relative shallowness or profundity. Tracing the branches back to the root, one body manifests countless bodies; tracing the root from the branches, many bodies issue from one body. The difference exists only because of the manner of expression.

Just as the one body is empty, so too are the many bodies empty; it is neither one nor many, but abides in the Middle. If the fifteen minds are employed in analysis to the utmost, all the fundamental practices of the bodhisattva gather in and transform beings by means of the four dharmas.^[65] The fifteen minds arise from here and are the point of origin from which the various practices are generated; they are therefore called seeds.

To speak of cutting off the mind of the three realms means severing the defilements that bind both before and after. This has two aspects: because they concern form and mind, their points of identity and difference are as discussed above. Form and mind, before the defilements have gathered, are not gross delusions, yet both must still be cut off.

At this stage, because the rank is lofty and the defilements are minute and subtle, form and mind cannot be distinguished, nor can one discern precisely where contamination lies; therefore, one does not know which contamination is to be eliminated. Yet when the mind of Equal Enlightenment subsequently advances in cultivation, it can also sever subtle delusions,^[66] while ignorance still remains to be cut off. When it is later said that both are severed, this means precisely the elimination of delusion and does not include the meaning of existence discussed here.

Since the meaning of emptiness was explained earlier, one should understand that from the ranks of sages and worthies up to the Buddhas, this can never be fathomed through reasoning.

The fifth section explains the Patience of Quiescent Extinction. One must examine how it differs from the preceding four kinds of patience with respect to whether they have an end or are inexhaustible. The fourth section explains that, although the causes on the causal ground have been severed, they have not yet been utterly purified; or, properly speaking, habitual contamination still remains, and only a Buddha has completely eliminated it.

Lest there be confusion such as in this passage, quiescent extinction is taken as the mind: form, perception, and habitual accumulation are all eliminated. Yet because the active and passive aspects stand in mutual opposition, names and characteristics cannot yet be relinquished. If patience is discussed to its ultimate point, then it reaches non-arising as well as non-extinction: there is no mind that is not pure and no perception that is not extinguished.

Not extinguishing what is extinguished is the true nature of quiescent extinction. What is realized by the Buddhas and bodhisattvas is the same. Therefore, it is said to resemble the application of effort whereby Patience enters the Vajra Samadhi.

This should be understood according to the Dharma cultivated and attained: when the application of effort is deep and profound, there is no separate dharma left to realize. Although it does not follow successive stages, the sequence of cause and effect is still distinguished, and the difference lies at the point where the ultimate is divided. Thus there is the meaning of practicing within Patience: according to the sequence established by Patience, the cause is the bodhisattva and the fruit is sarvajna.

Both contemplate the truth of ultimate meaning, which is the non-discrimination of characteristics. To say that characteristics exist is due to delusion, whereas to speak of Vajra refers to the mind. Characteristics and non-characteristics are included in the following section, which explains that the supreme fruit is sarvajna.

It even transcends the two truths. Comparing the fruit of Equal Enlightenment with Wondrous Enlightenment, the eleventh ground is sarvajna, translated as “all-knowing wisdom,” and is precisely the fruit of Equal Enlightenment. Enlightenment is neither existent nor non-existent; it must be the fruit of Wondrous Enlightenment—sarvajna.

According to the explanation, it is translated as “wisdom of all modes,” as already stated in the middle fascicle.

The first two occurrences of the word “jna” mentioned above have also caused considerable uncertainty. Therefore, the old translation simply distinguished their similarities and differences and rendered them in reverse order. From this it may be inferred that sarvajna has not yet reached the ultimate destination and is spoken of according to essence, whereas sarvajna is the highest fruition and is spoken of according to function. Hence sarvajna is said to be like a vehicle that carries the teaching throughout the three realms. Thus, the two points of identity and difference in the explanation must naturally be understood. Both are therefore raised here for discussion, and according to the foregoing explanation they can be reconciled, though they are also said to be indeterminate.

Vajra is used as an analogy for samadhi. According to the old translation, this has two meanings. Although the commentary does not reject this, its two kinds of Vajra are unlike the analogy in the Great Sutra.

The Vajra of this sutra may be likened to samadhi: it can destroy the defilements while its own substance remains indestructible, as has been demonstrated. As the Great Treatise states, tortoise hair and hare horns may be ground into powder, in contrast to objects of the same kind that resonate with one another, such as the precious diamond. The principal point derives from the Great Treatise.

Here the Great Sutra is mentioned lest there be confusion; hence it is said that sound is not destroyed. The Lankavatara Sutra compares it to gold: an object made of gold is firm and cannot be destroyed by anything. This demonstrates that the two meanings here are different.

Most commentators, past and present, have not discussed this point, so it must be stated clearly. Yet in cultivating the practice of Patience, there are three aspects of sequence: a) the sequence from lower to higher; b) conformity with cause and effect; and c) precedence and succession in entering the stages.

Sarvajna was translated above as “wisdom of all modes,” whereas here it is translated as “all-knowing wisdom”; these two renderings may become confused with one another. The fruit of Equal Enlightenment is spoken of as either existent or non-existent. Here prajnaparamita refers to it universally and therefore is unlike the Separate Teaching.

Two statements are cited as evidence, yet they do not mention Equal Enlightenment. The habitual contamination of the mind and ignorance are entirely without characteristics when discussed at the ultimate and final point. Practitioners must therefore apply their minds diligently to understand this.

Although the wisdom under discussion can clearly discern characteristics, it has not yet attained non-characteristics because that wisdom is limited. Wisdom does not lose itself, nor can prajnaparamita illuminate itself. Beyond seeing characteristics as described here, one must clearly understand the ultimate point of characteristics; only then is it called sarvajna.

If it is called sarvajna, wisdom has not yet fully reached the supreme point. When the ultimate destination is reached, both characteristics and non-characteristics are completely extinguished. Having thus transcended the two truths, what object could still exist?

Enlightenment no longer concerns existence or non-existence, but arises from wisdom. Therefore, even reaching the ultimate extent of Dharma-nature is only a provisional designation. From there, there is surely no arising of either existence or non-existence.

Since there is neither this nor that, both subject and object cease. Even if one wished it not to be luminous, that would be impossible; how then could ignorance remain?

To reach this point is to awaken to the characteristic of self; yet this itself is entirely without characteristics. Only when ignorance has been completely eliminated is there total absence of characteristics. It may also be said that, before ignorance has been eliminated, non-characteristics cannot be perceived.

Yet such an explanation is still not fully satisfactory, because the present passage discusses whether characteristics are completely extinguished or not. One may skillfully abide in one but not in two; yet if both are rendered inoperative, the one itself is still not complete. Because the principle is difficult to comprehend, words must be used to express it fully.

The eleventh ground of sarvajna must be the fruition of Equal Enlightenment. In principle, existence is said not yet to have been severed, so this must first be explained. When “existence” is spoken of, it refers implicitly to the fruition of Equal Enlightenment.

Lest it be confused with what was stated above, the following passage explains this error. The two preceding interpretations both concern the word “jna.” Sarvajna must naturally be the fruit of Wondrous Enlightenment. Reaching the supreme point is attaining sarvajna, like the radiant illumination of the sun.

One should therefore understand that sarvajna expresses the convergence of thought into suchness. It is used to teach and transform, like a vehicle that conveys beings throughout the three realms; like the royal carriage, it too is a vehicle of conveyance. Only by trusting the profound points clearly revealed in the sutra, as here, can the grounds be measured...

The following section discusses great compassion without conditions,^[67] clarifying the work of gathering in and transforming beings; this is the fruit of enlightenment brought to ultimate and perfect fulfillment. Conveyance is accomplished through wisdom, which takes the unconditioned as its condition. Because of the suffering of beings in the three realms, one practices compassion in order to teach and transform them. Therefore, toward all sentient beings, the mind is extended in three aspects, and compassion must be manifested as already explained.

The passage, “Good man,” further clarifies the purport leading to the conclusion: “The Buddha who teaches and the sentient beings who are taught mutually respond to one another according to causes and conditions. Upon closer examination, in general they do not come from any one of the three realms; rather, there is an integration, as in the teaching that the three realms are mind-only. Therefore, this is taken as the purport.

Although the explanation mainly discusses one’s own practice, it also includes benefiting others. Even though suffering must be extinguished, this is also done within bliss; therefore, the essential point does not derive from the preceding sections. Thus it is said that all the afflictions of sentient beings do not originate from a hidden place within the three realms.

As stated above concerning the meaning of the hidden treasury of the three realms, it also indicates the hidden place of emptiness. Here, however, the objects of teaching are discussed differently. Taken together, the twenty-two faculties are not without reason, as in the passage that clearly explains the various karmic retributions.

Yet they do not arise from the three realms. As in the question concerning EMPTINESS, the teaching does not come from the three realms. Among the six faculties, the eighteen also include the consciousness skandha; breath, body, and life, both collectively and separately, are likewise comprised within the twenty-two faculties.

The principle is already clear: the Dharma bodies manifested by the Buddhas from these faculties likewise do not come from the three realms. Because the Buddha has destroyed the four maras ^[68], he no longer abides within the three realms. Now, because the Dharma body rests serenely in sovereign freedom, the response and transformation bodies manifest everywhere.

The response and transformation bodies are themselves the Dharma body and therefore do not abide in the three realms; the Dharma body is also the response body and therefore does not abide within the three realms. The sutra explains both meanings together and thus speaks of the response and transformation bodies and the Dharma body. According to the explanation in the following passage, when it says that outside the three realms there are no sentient beings, it means that there are no separate, distinct sentient beings; the Buddha teaches no one.

Therefore it is said that outside the three realms there are no sentient beings. Hence... the explanation discusses this in terms of hearing and speaking; when listening, one must calmly reflect. The scriptures of non-Buddhist traditions also speak of hearing and may resemble Buddhist sutras, yet they have not reached the ultimate principle of definitive meaning; therefore, they were not spoken by the seven Buddhas ^[69].

Some sutras explain this as does the Great Sutra, citing commonly accepted scriptures to demonstrate that the Buddha’s three bodies pervade the four lands without distinction. One should therefore understand that outside the three realms there are no three separate lands; the inner and outer realms are only one, as has been clearly explained here.

Next it is asked whether the outer realm truly exists or does not exist. The answer is that neither existence nor nonexistence is fixed; only on the basis of the sacred teachings can existence and nonexistence be clarified. As the Lotus Sutra says, beyond three hundred yojanas ^[70], a conjured city was provisionally established; outside the three realms there are distinct skillful means. Speaking of existence and nonexistence in terms of the inner and outer realms entails a distinction within the Dharma-nature. As Master Vimalakirti said, the existence and nonexistence of the lands of the ten directions are inexhaustible; how could their existence or nonexistence be determined from only one perspective?

Yet one may ask: If the sacred teachings speak of existence and nonexistence in this manner, is that not contradictory? The answer is that their meanings have already been reconciled. Sentient beings are of two kinds: 1) those within the inner realm, who are sentient beings truly undergoing karmic retribution, birth, and death; and 2) those in the outer realm, who are sentient beings undergoing transformation, possessing the causes and effects of the Dharma-nature.

When this sutra says that there are none, it means that there are no sentient beings subject to segmented birth and death; when other sutras say that there are, they refer to sentient beings undergoing transformation. Thus the meanings of existence and nonexistence discussed here differ considerably. Now, when it is said that there are no sentient beings undergoing transformation, this is expressed according to a particular intent in order to prevent misunderstanding.

To understand this thoroughly, the distinction must also be stated. Within the inner realm, to say that they exist means that sentient beings subject to segmented birth and death exist; to say that they do not exist means that there are no sentient beings undergoing transformation, according to the relevant meaning. Therefore, a sravaka born in the outer realm is cited as an example to clarify this.

The sentient beings of the Silver-White Realm are free of defiled afflictions; because they are without afflictions, they are unborn. They still undergo birth once more, but in truth the sravakas’ ignorance remains intact; how could they already have attained the unborn? The non-Buddhist Vaisesika masters, namely the teachers of the Great Existence school, maintain that beyond the three realms there is another, separate world. They use this as an example and assert that other sentient beings also exist there. If one does not distinguish this difference, one is no different from the erroneous doctrine maintained by non-Buddhist traditions.

The Awakening of Faith states that to assert the existence of any sentient beings outside the three realms is a teaching of non-Buddhist scriptures; this specifically refers to the doctrine of the Vaisesika school mentioned here. That school merely affirms throughout that the tathagatagarbha is without beginning or end and therefore does not say that sentient beings have a beginning; herein lies the difference. Indeed, if one discusses the essential purport according to reality, neither existence nor nonexistence is asserted.

Existence and nonexistence are spoken of according to the meaning of the siddhantas, also in order to refute and counteract attachments. Thus, to speak of existence resembles the view of ordinary beings and non-Buddhists, while to speak of nonexistence resembles the view of the Two Vehicles. Buddhas and bodhisattvas know reality and see correctly; therefore, there is neither existence nor nonexistence, neither sameness nor difference.

This is the true Middle, in accordance with principle, unlike the discriminating conceptions of the three realms. Only the Lotus Sutra clarifies this ultimate point.”

“Great King, as I have often said...” cites a past event to demonstrate the present matter. When all sentient beings have completely brought to an end the deluded karmic retribution of the three realms, they attain Buddhahood, which is also called awakening. In the interim, if afflictions no longer remain, how could sentient beings who cling to them still be accommodated therein?

Here, the doubt largely concerns the word “awakening.” Thus, when the karma of the three realms has been transformed, there is Buddhahood, wisdom, and the original state, and the five kinds of forbearance are necessarily complete therein. Since there is no other path, how could any sentient beings exist outside the realms? The fundamental karma of sentient beings is that which Buddhas and bodhisattvas cultivate.

Because all sentient beings, from beginningless time until now, have fundamentally followed karma, it is not the ultimate virtue of their nature. Compared with the five kinds of forbearance of the Perfectly Awakened One—the Buddha—explained here, they are in every respect no different. The Vimalakirti Sutra calls this “not abandoning delusion and attachment while manifesting the virtues of liberation”; this too is stated by bringing forth the essential point.

Therefore, it is said that the five kinds of forbearance fully contain all fourteen forbearances. The three realms do not lie outside the one mind, and the one mind does not lie outside its own nature; hence one knows that the intrinsic nature is pure.

The explanation states: Because there are afflictions, cultivation is necessary; because there is cultivation, virtue is attained; and when virtue is attained, the result is perfected. Tracing these back to their source, their principle is said to be one. The passage, “He addressed the Buddha, saying...” repeats the second question from the preceding inquiry, which the Buddha then answers.

The second answer first elucidates the ten bhumis and clarifies the practices carried out by the Buddha. This is precisely the process through which bodhisattvas cultivate purity; it is the ultimate fruition, reaching the Buddha’s knowledge and vision within the wondrous realm. Bodhisattvas, in turn, rely upon this Dharma to teach and transform sentient beings, safeguarding their inwardly pure intrinsic nature so that it will not be lost, as mentioned above.

The sutra draws upon both the Lotus Sutra and the Vimalakirti Sutra to explain the meaning further; in one respect they appear similar, yet their intentions differ. It then briefly treats the ten bhumis, as explained above, and also extensively discusses fundamental karma.

The sutra’s explanation of fundamental karma has five aspects. The passage concerning hundreds of thousands of myriads of kotis of lands comprises three: supreme wisdom, followed by spiritual powers, and finally the preaching of the Dharma. These may also be distributed among the three realms of common habitation in the same way: preaching the Dharma as the third cycle, spiritual powers as the second, and wisdom as the first.

Although distinctions are made in this manner, generally speaking, each realm fully contains all three. Regarding abiding therein: can it be that the lower realms lack spiritual powers, possess radiant light, yet cannot preach the Dharma? Consider that even in the heaven of the Four Heavenly Kings, beings can manifest bodily forms and cultivate hundreds of Dharma gates, and so forth.

Cultivating the Dharma gates within the scope of the two truths is practiced separately in the various realms, while teaching and transforming sentient beings is the practice common to them all. Therefore, the Avatamsaka Sutra states each point in an order of progressive increase, according to one’s share and one’s capacity. The Bhumis Sutra, the Necklace Sutra, and this sutra all speak of teaching and transformation.

The characteristics of the three realms are alike in some respects and entirely different in others. There must be reasons for this, but the explanation is unclear; because it is abbreviated, it is difficult to comprehend fully.

Next, the “Dispersed Petty King” is explained as a minor king, though most are accustomed to calling him the “Dispersed King.” This rank belongs to the lower grade of goodness. Because the kingdoms of the present day were added, however, the sequence concerning the humane kings above was followed, perhaps making the wording inverted and difficult to understand. The Necklace Sutra explains this as the Iron-Wheel King, corresponding to the highest grade of the Ten Faiths, while the Bhumis Sutra treats it as corresponding to the fruition of the First Bhumi. When interpreted according to the Distinct and Perfect Teachings, the differing intentions likewise remain unclear and inconclusive.

Within the Ten Good Deeds, each deed is further multiplied by ten, making one hundred deeds. Strictly speaking, on the basis of the ten good deeds, a single good deed necessarily contains all ten good deeds. Multiplying the ten good deeds produces one hundred good deeds. It is sufficient to examine two good deeds: for example, refraining from killing also contains all ten wholesome actions. That a single wholesome action contains all ten good deeds is likewise the meaning of the Ten Good Deeds. The sutra also states that the root of the three realms is the root of delusion; the root of delusion produces a forest of delusions, called the nature of transgression.

The shloka verse is encompassed within thirty-two characters. Its lines of three, five, seven, or nine characters still do not fully express the meaning because they have not yet been verified. Only the general meaning is conveyed, for fear that the purport would otherwise be too broad; hence it is called a shloka, as in the verse.

Generally, the Three Jewels have many meanings, but here only two are praised: the Three Jewels as distinct characteristics, referring to their individual aspects, and the Three Jewels as one essence, viewed from the standpoint of principle and intrinsic nature. Because the Mahayana and Hinayana schools differ, their accounts of the Three Jewels are not identical. When named from the standpoint of taking refuge, they are called the Abiding Three Jewels.

Although only these two kinds of Three Jewels are praised, it appears that the meaning is complete. In ordinary usage, “Jewel” means that which is worthy of reverence. The World-Honored One is the guiding teacher, while “Buddha” is the common designation.

The indestructible adamantine essence refers to the imperishable Dharma body. The Buddha cultivated and realized the practices of mind and, with the eight qualities of voice, preached the Dharma for the benefit of all beings; in this respect, what the Buddhas teach is the same. The Buddha preaches the Dharma to the assembly because he wishes them to attain the Way.

Thus, although there are myriads of kotis of sentient beings, they become one community, and there must therefore be the Jewel of the Sangha. The six heavens of the desire realm and the four assemblies of the human realm at that time together constituted the six assemblies of devas and humans. Although the devas had not gone forth from the household life, their minds resembled those of practitioners transcending the world.

They could practice the path of renunciants and were therefore also called the bodhisattva Sangha, and they attained the fruits of the Three Vehicles.

Next, the five kinds of forbearance are praised separately in relation to the bodhisattvas. The fourteen ranks of great beings ^[71] apply their capacity to penetrate thoroughly the truth of cause and effect, without any possibility of error. Thus, the Three Worthies and Ten Sages ^[72] do not depart from the five kinds of forbearance. Although the fourteen great beings apply them differently, their function is one. The Buddha alone is the one who knows the matter to its very root and understands all principles ultimately and completely. Returning to the one essence is also the ultimate meaning of the Jewel of the Sangha.

As stated, it is the treasury of the Three Jewels, but it is also called the treasury of immeasurable merit and virtue, which explains the general meaning of the word “treasury.” Thus one should know that although the Three Jewels are distinct, they each inwardly contain immeasurable hidden merit and virtue. Likewise, each of the Three Jewels possesses immeasurable merit and virtue, so that any one of them encompasses all three.

In the Ten Good Deeds Sutra, the bodhisattva arouses the great compassionate mind and praises the ranks of the Forbearance of Subjugation, passing over the section concerning the merit and virtue contained therein. Previously, this was interpreted according to the ancient explanation, but that interpretation is not followed here. Therefore, when assessed according to the Distinct and Perfect Teachings, the Ten Faiths of the Distinct Teaching are constrained and do not accord with the passage.

In the present assessment, one must take the Ten Faiths of the Perfect Teaching as corresponding to it, since they can completely eliminate the four abiding grounds. If they eliminate ignorance, however, the two treasuries would be deficient. Furthermore, the Lotus Sutra is cited to prove that sentient beings inhabit a realm with remainder, but the sequence spoken of must belong to the Perfect Teaching, for only there can such a progression exist.

One should therefore know that although this is the mind of great compassion, it is not truly perfected until the Ten Faiths are attained; this is the prolonged suffering. Yet the Dharma-based analysis comparing the three schools above could be discussed more extensively, and this should be understood.

The Dispersed King of the middle and lower grades of goodness is presented with the Ten Good Deeds as the principal example. The Iron-Wheel King has the rank of the six wheels, while the Nature of Cultivation is associated with the six natures. The two ranks of the Equal-Wheel Kings are kings who rule over two continents. The wording may cause misunderstanding, and this is a matter that must be carefully considered.

The Seven Treasures—the seven kinds of precious objects—refer to women’s ornaments possessed by a Wheel-Turning King; therefore, the seven treasures are not explained. Among the analogies presented, the character for Faith resembles the character for Abiding and is therefore easily confused. What is difficult for the Buddhas of the three times is precisely the merit of submissive patience; “submissive” means subduing and disciplining, that is, using patience to subdue the deluded mind.

Therefore, one must first subdue the mind, and only then can the Buddhas of the three times arise. Tracing the matter back to its origin, it is said that the beginning lies in practice; the intermediate stage is the search for the source. Because it is difficult to bring forth the resolve, the intermediate stage is said to be the stage of practice.

“Practice” refers to the practitioner, who must be truly steadfast and irreversible, attaining the state of non-arising; this is the culmination of practice. Here, Faith is understood as Abiding; upon examination, the reader will find that this interpretation is indeed correct. Reading the sutra alone, one may infer that it refers to the mind of faith; yet it is not necessarily unrelated to the Ten Faiths, and therefore both interpretations are retained.

Ignorance is pervasive, so delusion is difficult to eliminate, just as scattered stones cannot be lifted for lack of sufficient force. Unless one possesses prajnaparamita wisdom, one cannot overcome the afflictions. The explanation of the merit of faith contains two meanings: according to the Separate Teaching, the Ten Faiths are traversed sequentially and gradually until entry into the first bhumi; according to the Perfect Teaching, the Ten Faiths lead into the First Abiding.

This is also the general purport here. For a complete understanding, one must examine the three stages of non-retrogression, understanding each stage in the customary manner.

The inquiry into the roots of karma, briefly concerning the regression of the six minds within the ten abodes, has two parts: first, scriptural evidence is cited; afterward comes the question-and-answer method of this sutra. In the answer, two points must be clarified: first, an analogy is presented to negate the premise of the question; next, a considered answer is given based upon the Buddha’s teaching, applying generally to all four teachings—Gradual, Separate, Perfect, and Sudden—all of which contain the meaning of regression or falling back.

The sutra does not state why the six minds regress. If, according to this sutra, regression can still occur within the ten dedications, then regression of the six minds within the ten abodes presents no difficulty. This criticizes regression of mind at the initial stage, treating it along a single line of interpretation; the later discussion of three instances of regression, however, is based upon the relative depth or shallowness of the stages, comparing one stage directly with another, and does not compare similarities in advancement and regression among the grades of those stages.

Yet the Japanese masters encountered difficulty regarding the six abodes: having already severed delusions of views and no longer being born in the four evil destinies, how could one still regress? They ordinarily answered by invoking the four illuminations, but much of the canonical material was lost, so those scriptural commentaries can no longer be found today. Therefore, one must employ a distinct approach and explain how each method completely severs delusion.

The common pattern would otherwise fall into an infinite regress. Although the initial arousing of the mind and the ultimate consummation are two, they are not different. Thus it is said that the initial arousing of the mind is itself the ultimate consummation.

Although distinctions exist, the cultivation and realization are the same; hence it is said that, though two, they are not different. Although the principle realized is only one, the initial arousing of the mind is not easy; therefore, the first mind is truly important.

Next is elucidated the Bodhisattva Good Awakening. Above, the bodhisattvas of the first bhumi are praised: assuming the bodily form of a heavenly king of the Four Heavenly Kings, they cultivate hundreds of Dharma gates and, with the impartial mind of the two truths, transform and deliver sentient beings. Thus they see the conventional realm as an illusory transformation, or it may also be said that, upon contemplating it, they see it as emptiness.

In contemplating reality and illusion, they see that the ultimate and the conventional are nondual. Thus, only when both are equal does one reach the One Vehicle, whose foundation is already perfected at the first abode as the initial cause. Here it is called entering the bhumi, but the meaning encompasses both the Separate and Perfect Teachings; a bhumi may also be called an abode.

The Lotus Sutra speaks of mounting the Vehicle—the jeweled carriage—and journeying throughout the four directions, moving freely through the forty stages. Yet the Prajnaparamita teaching also calls it a term containing all the merits of the bhumis, even to the point of teaching through the wordless, that is, proclaiming the path without characteristics. In strict accordance with principle, an abode is called the beginning; a bhumi bears the meaning of completion, the final end.

Because there is beginning and end, the names differ, yet in reality the merits are collectively designated in this way, for within the ultimate truth they remain unmoving. According to the Vimalakirti Sutra, distinct Dharmas are taught according to differing capacities. In this sutra alone, principle and phenomena pervade one another, and beginning and end are one; hence the ultimate truth is unmoving.

The commentary, however, explains this by contrasting the real and the semblance of reality with outward forms; this is one manner of speaking. Here the discussion is from the standpoint of the Perfect and Sudden Teaching, so it cannot be treated in that way.

The noble adept, king of the Trayastrimsa Heaven, does not relinquish his royal station but manifests the form of an illumination king, transforming those without affinities so that they attain luminous wisdom. The sutra explains that the absence of affinities is also called neither existence, while the absence of characteristics is called neither nonexistence. Neither existence nor nonexistence is the Middle Way—the truth of cessation, the third of the Four Noble Truths—and is also called the reality of mind.

It encompasses the emptiness of dharmas; not being merely the nature of mind is the meaning of the Middle Way. It is also compared to the emptiness of emptiness. As explained in the sutra, “nonexistence” may also be said to mean the emptiness of the characteristics of conditions, while the utter absence of characteristics in the emptiness of emptiness is non-arising.

Although dharmas are distinguished in this way, their reality is not different; therefore, they are not simultaneously illuminated. The Sutra of Perfect Enlightenment says that the illuminating and the illuminated are simultaneously quiescent. What is essential is to relinquish conceptual attachment and penetrate the single principle.

The wisdom of emptiness shines forth, illuminating through wisdom; it illuminates persons and dharmas. All are empty. Although empty, it illuminates; therefore it is called the illumination of emptiness.

In the mind of forbearance there is no duality; when forbearance is spoken of, there is no longer any distinction between subject and object. This too is cessation, entirely beyond the sphere of dualistic opposition, and is the Middle Way. The process begins by proceeding from existence into nonexistence.

If, following the sutra’s explanation, it stopped there, it would not yet be complete; because the text is abbreviated, it should also be said that one emerges from emptiness and enters existence, then emerges from existence and enters emptiness in transformative activity, while in the middle there is neither existence nor nonexistence.

Next it is clarified that, if this is difficult to understand, one may proceed from illumination to the Forbearance of Faith. Three dharmas may be employed through the forbearance of emptiness to sever delusions of views and delusions of thought within the three realms. These are afflictions arising from ignorance concerning the forms and minds of the external realm; therefore, contemplation of the provisional is again used to examine them.

Ultimate truth is not contemplated by means of the two expedient dharmas; rather, within the third truth—the truth of cessation—it illuminates itself through emptiness. Real wisdom takes quiescence as its condition, for it is itself empty yet is not mere quiescence. Expedient means are provisional wisdom that illuminates itself; because it is quiescent, it clearly comprehends non-arising.

Because it illuminates itself, emptiness and existence are both transparently understood, as explained in the sutra. The emptiness of dharmas within the contemplation of emptiness means using emptiness to illuminate the ultimate truth. Because the characteristics are maintained in this way, it is said that there are no two characteristics; and through the provisional, transformative activity occurs within the six destinies.

Space is used to enter emptiness without departing from the principle of the three truths. “Neither dual nor illuminating” is said with reference to the aforementioned illumination that has no dual characteristics: it illuminates without illuminating, and although it illuminates, it still belongs to the principle of emptiness.

The three bhumis—Supremely Difficult to Conquer, Blazing Wisdom, and Manifest Presence—belong, as in the preceding verse, to the samadhi without characteristics. It is called samadhi because it can completely extinguish the deluded minds of the three realms; although empty wisdom is quiescent and transparent, it has no object upon which to depend. One contemplates and sees quiescence, yet still illuminates; one then contemplates the fruits of retribution and their myriad distinctions. The Vimalakirti Sutra calls this no-self, no agent, and no recipient, while good and evil karma are never lost.

The verse on the Forbearance of Non-arising says that one who attains the path and reaches the seventh bhumi has deeply entered the non-arising of dharmas. Looking both ahead and behind, it is therefore called “far-reaching.” Although such a bodhisattva has not yet fully attained the reward body, among the twenty-one bodies of birth pertaining to a bodhisattva on the seventh bhumi, one further birth must still be undergone before they cease. Thus, within fragmentary samsara, this one body must end before entry into transformational samsara; hence it is said that one enters the current of the Dharma.

Regarding the twenty-one bodies of birth within the seven bhumis, each bhumi has three grades, making twenty-one in all. By using the right contemplation of the Middle Way to enter the current of the Dharma, one is no longer obstructed. The fundamental obstruction dates from the first bhumi, yet it is now said that awakening is attained only at the eighth bhumi; this follows the intent of the Shared Teaching. From the initial entry into the unconditioned affinity—having entered the current of the Dharma—one proceeds to the eighth bhumi and attains the unconditioned Vajra Forbearance. If discussed according to the Separate Teaching, this is also called the vajra mind.

Speaking of the fruit in terms of the cause, such a being is no longer born within the three realms to undergo retribution, having severed attachment and defilement within them. Although the delusions of the three realms have already been severed at the seventh bhumi, wisdom is not yet complete, and attachment to the Buddha’s wisdom remains; this follows the path still tainted by defilement. Although only one—the truth of the path—remains to be attained, it cannot yet be attained. Only upon reaching the eighth bhumi and attaining non-arising are the residual habits of defilement completely severed.

In the Perfect Teaching, contemplation illuminating the three periods of time is retrospective illumination, for upon reaching the eighth bhumi, a bodhisattva illuminates the events of the three periods as the sun casts its light back upon things that have passed. One takes delight in present events, while their roots lie deep in the future; merely by reflecting, one can know them. The Treatise on the Awakening of Faith speaks of contemplating the three periods of time with a meaning similar to this. Through such contemplation, one perceives the wondrous principle within. This is precisely borrowing phenomena to reveal principle in this sutra; how could it be insufficient for contemplation?

The abhiseka Dharma ^[73] praises the patience of quiescent extinction mentioned among the twelve dharmas in the preceding passage. Since the patience of faith precedes the thirty minds, together with the nine stages shared among the ten bhumis, these constitute twelve; the foremost and highest is the highest among the twelve Dharma masters. The patience of quiescent extinction also has three grades: the lower grade is the lesser level; the middle grade is the abhiseka at the tenth bhumi; and the upper, supremely exalted grade of wondrous enlightenment alone is the true Dharma.

One may immediately pass into the supremely exalted, eternal grade of Wondrous Enlightenment, for it is the final stage of the ultimate Dharma-body. The Avatamsaka Sutra calls this the wondrous Dharma-body, pure, eternally quiescent, and responsive to all. With respect to the fruit of Wondrous Enlightenment, this differs as a distinct extreme beyond the three grades, as already explained.

It may also reiterate a summary of the preceding stages to reveal the state of perfect illumination. Here, “cutting off” means first cutting off the binding afflictions and their driving forces, reaching even the utmost limit of ignorance. Without wondrous wisdom, they cannot be extinguished, for all arise from the root of ignorance.

The term “perfuming by characteristics” ^[74] differs from fresh perfuming, which is the defilement newly perfumed afterward. Likewise, to say that one reaches the utmost extent of the two truths means that only by grounding oneself in the Middle Way does one attain the ultimate consummation. The following section on signlessness and perfect illumination is contained in six sentences, each revealed through the word “virtue.” Apart from the three virtues, the terminology varies, as explained in the sutra, and should be understood accordingly.

Those at the ten bhumis and Wondrous Enlightenment are called bodhisattvas, just as they are called Buddhas. It may be said that when the cause is exhausted, the fruit is fulfilled; when the fruit is complete, the cause is perfected. This is the meaning stated above.

Yet it also says that the five patiences supplement and illuminate one another. Because this is prose, the wording concerning the five patiences is abbreviated, but together they are fully present within the forty stages. Now, in praising the five patiences, it is said that the scope of the fruits of patience is truly vast, and that all forty stages are contained within patience.

The fruits of the ten bhumis and Wondrous Enlightenment are not the same, because the former fruit pertains to bodhisattvas, and therefore their birth and death differ. If one speaks of the fruit of the ten bhumis, the cause arises and the fruit ceases; with the fruit of Wondrous Enlightenment, the reverse is true. Therefore, it is said that the great sages accord with the capacities of beginners and guide them toward awakening.

The three classes of worthies and the ten classes of sages praise the Buddha’s Dharma-body. Thus, taking this land as the place upon which the body relies, they set forth the cause and compare it with the fruit, attaining the highest grade of the Dharma-body, which is perfectly illuminated and quiescent. This is from the standpoint of principle; from the standpoint of phenomena, it is the land of the unsurpassed reward-body, the ultimate fruit of Buddhahood.

Principle and phenomena are also two lands; in the Distinct and Perfect Teachings, there are doctrinal exposition and realized cultivation. According to the doctrinal exposition, those at the ten bhumis of the Distinct Teaching are born in the reward-land; according to realized cultivation, those at the first abode of the Perfect Teaching are born in the Avatamsaka treasury-land. Therefore, it is said that they attain the unobstructed state, though the doubt concerning one final body remains.

From this passage onward, the sutra supplies further explanation; hence, from this point onward it pertains to the ultimate fruit of Wondrous Enlightenment and indicates only the Pure Land of Quiescent Light. Next, it says that all sentient beings provisionally dwell in the reward-land, and so this is incorporated into the same passage. The preceding three questions and answers are brought in here because their wording accords with the passage and is easy to understand, following the old translation’s text that all sentient beings provisionally abide in the reward-body.

Because the interrogative sentence lacks certain words, this passage explains the state of non-appropriation. Properly stated, the Buddha brings ultimate realized cultivation into the vajra-ground, the original source of the unconditioned. Entirely for the sake of all sentient beings, the work of transformation and deliverance varies in duration, as the reply clearly and concisely explains.

First, the answer concerning the Perfect Teaching states that worthies and sages still undergo birth; therefore, it speaks only of perfection and does not mention quiescent light. This is to defer to the fruit-stage. If discussed in terms of the three grades, those at Equal Enlightenment are already capable of birth into the middle and lower grades.

Since they are still called worthies and sages, the expression “ultimate perfection” is provisionally used as a different designation. Yet within the latter three realms there are also Pure Lands, as explained in the sutra; here, only the state of ultimate perfection is set forth. It is based upon the wondrous contemplative mind’s complete penetration and is called pure.

This is unlike the present discussion, which speaks of the boundless quiescent light in terms of the relative relation between cause and fruit. These are the three matters of praising, teaching, and transforming others; their forms and sounds should be understood. Non-Buddhist paths entirely lack this meaning, for, as stated above, they are false and based on wrong views, and thus bear no genuine meaning.

It may be said that the conventional truth has a name but no reality, just as the one-sided attachment of the Lesser Teaching is cited as an example. Since discussion of mind and wisdom may lead to misunderstanding, one must employ mind and wisdom in contemplation; in quiescent extinction, all conditions cease. Contemplating the quiescence of conditions and emptiness is called illumination without conditions, thereby corresponding to the two sentences.

The six dharmas of movement are as previously explained.

Sentient beings are born fundamentally because of delusion, yet attain the wondrous, dignified reward-body through the benefits gained from seeing and hearing the Dharma in this way.

End of Volume Three

Notes:

^[34] The ten epithets of the Tathagata: The Buddha possesses ten epithets: 1. Tathagata; 2. Worthy of Offerings; 3. Perfectly and Completely Awakened One; 4. Perfect in Knowledge and Conduct; 5. Well-Gone One; 6. Knower of the World; 7. Unsurpassed One; 8. Tamer of Persons to Be Tamed; 9. Teacher of Devas and Humans; 10. Buddha, the World-Honored One.

^[35] Virtue of cessation: This is one of the three virtues by which Buddhas benefit themselves and others: 1) Virtue of wisdom: completely eliminating all ignorance and possessing unsurpassed bodhi. 2) Virtue of cessation: completely cutting off the afflictions and possessing unsurpassed nirvana with remainder. (These two virtues pertain to self-benefit.) 3) Virtue of beneficence: possessing the virtue of great compassion that rescues all sentient beings. This is the virtue of benefiting others, bringing benefit and happiness to other people and all species.

^[36] Tripitaka Master Paramartha: A meditation master from Ujjayini in western India. In the thirteenth year of the Datong era of the Liang dynasty, when he was over thirty years old, he traveled to China and received the recognition and esteem of Emperor Wu. Later, encountering national turmoil, he fled to Northern Qi and then went to Eastern Wei. During his unsettled wanderings, he composed and translated works including the Golden Light Sutra, the Mahayana-samgraha, the Consciousness-Only Treatise, and the Biography of Vasubandhu, totaling 278 fascicles. He entered quiescence on the eleventh day of the first month in the first year of the Dajian era, at the age of seventy-one.

^[37] Three turnings of the Dharma wheel: the Buddha’s three turnings of the Dharma wheel. When the Buddha taught the Four Noble Truths to the sravakas in Deer Park, there were three turnings: 1. The demonstrative turning: “This is suffering.

This is its origin. This is cessation. This is the path.” This clearly reveals the four aspects of the Four Truths. 2.

The exhortative turning: “Suffering should be understood. Its origin should be abandoned. Cessation should be realized.

The path should be cultivated.” This is the exhortation to cultivate the Four Truths. 3. The evidentiary turning: “I have understood suffering. I have abandoned its origin.

I have realized cessation. I have cultivated the path.” Here, the Buddha presents himself as the witness. Those of superior faculties awakened to the path through the Buddha’s first turning of the Dharma; those of middling faculties through the second turning; and those of lesser faculties through the third turning.

All attained awakening to the path.

^[38] The four Agama sutras: the four collections belonging to the Lesser Vehicle are the Dirgha Agama, Madhyama Agama, Samyukta Agama, and Ekottara Agama.

^[39] Dwelling at Lanka: Lanka is the name of a mountain in the country of Sinhala. The mountain was named after the precious jewel called Lanka and is exceedingly steep and difficult to ascend. The Buddha dwelt upon that mountain and taught the sutra.

^[40] The four siddhantas: the four universal modes of bestowing the Dharma upon sentient beings. They are therefore called siddhantas and are also known as the four modes of accomplishment: 1. The worldly siddhanta; 2. The individually adapted siddhanta; 3. The remedial siddhanta; 4. The siddhanta of the ultimate truth. The meanings of the four siddhantas encompass all twelve divisions of the scriptures and the eighty-four thousand Dharma treasuries; all are the true characteristic and do not contradict one another. (According to Volume 1 of the Treatise on the Great Perfection of Wisdom.)

^[41] Signlessness: This refers to the truth that transcends all characteristics. It is one of the three Dharma seals—emptiness, signlessness, and wishlessness (non-activity)—through which the liberation of nirvana is attained.

^[42] Without conditions: having no binding relationship and no object upon which consciousness depends. In other words, it does not take worldly defiled dharmas as its conditions.

^[43] Dharma-nature: Also called the true aspect, true suchness, the Dharma realm, nirvana, and so forth. “Nature” refers to the essence, that which does not change. True suchness is the essence of all dharmas; whether defiled or pure, in sentient or insentient beings, its nature does not change, and therefore it is called Dharma-nature.

^[44] Omniscience: This is the Buddha’s wisdom, which clearly knows all dharmas. Therefore, the Buddha is called the Omniscient One or the One Possessing Wisdom of All Modes; in Sanskrit, Sarvajña. This wisdom of the noble ones knows all world-realms and sentient beings, all conditioned and unconditioned dharmas, and all events of the past, present, and future.

^[45] The four virtues: These are the four virtues of nirvana: true permanence, true bliss, true self, and true purity. True permanence, or the virtue of permanence, means that the essence of nirvana is eternal, immutable, and free from arising and cessation, and therefore it is called permanent. Its essence is also blissful, self, and pure—quiescent and liberated, perfectly peaceful and blissful, and no longer subject to the influence of defilements.

^[46] The eight winds: The eight winds, also called the eight worldly dharmas, are the things that the world loves or hates. These eight can disturb people’s minds: 1- gain, 2- loss, 3- censure, 4- honor, 5- praise, 6- ridicule, 7- suffering, and 8- pleasure.

^[47] The six sense faculties and six sense objects: The six sense faculties are the eyes, ears, nose, tongue, body, and mind faculty. The six sense objects are forms, sounds, odors, tastes, tangible objects, and mental objects. When a faculty encounters its object, consciousness arises, cognizing and discerning it. For example, when the eyes encounter forms, they discern and clearly identify the surrounding objects.

^[48] The ultimate meaning: This refers to the truth of the ultimate meaning, the truth of foremost significance. The Buddha-Dharma has two aspects: 1- conventional truth, which consists of worldly dharmas and is therefore also called worldly truth; it pertains to conditioned dharmas taught for ordinary beings to study and cultivate; 2- ultimate truth, which consists of supramundane dharmas for noble practitioners or monastics to examine and bear in mind. Because of its profound and subtle meaning, it is called the truth of the ultimate meaning, also known as ultimate truth.

^[49] The four modes of birth among sentient beings: All classes of sentient beings possessing consciousness belong to four modes of birth: womb-born, egg-born, moisture-born, and transformation-born. 1- Womb-born: beings born from a womb. 2- Egg-born: beings born from eggs. 3- Moisture-born: beings born in damp places. 4- Transformation-born: beings that undergo transformation, such as butterflies, mosquitoes, mosquito larvae, and so forth.

^[50] The five paths: Also called the five realms through which sentient beings transmigrate: devas, humans, asuras, hungry ghosts, and animals.

^[51] The five aggregates: Also called the five skandhas. A skandha or aggregate is an accumulation, collection, or combination that constitutes the body and mind of sentient beings. These five conceal the truth, causing sentient beings to undergo samsara and experience suffering. They are form, feeling, perception, formations, and consciousness.

1- Form: This is also the body, the material forms constituted through the six sense faculties and six sense objects.

2- Feeling: The reception and experience of all kinds of pleasure, sorrow and suffering, or neither pleasure nor suffering.

3- Perception: The recognition of colors, kinds, characteristics, and so forth.

4- Formations: The arising of desire in the mind when confronting objects.

5- Consciousness: The cognition of things and the discernment of right and wrong, and so forth.

^[52] Dharma-nature: Also called the true aspect, true suchness, the Dharma realm, and nirvana. The essence of all dharmas, whether in sentient or insentient beings, is unchanging; this is called Dharma-nature.

^[53] Secondary afflictions: Afflictions dependent upon greed, hatred, delusion, and pride, such as remorse, concealment of faults, investigation, analysis, and so forth.

^[54] The twelve entrances: Also called the twelve ayatanas. “Entrance” means that through which something enters, while ayatana means a place or sphere. They consist of the six sense faculties—the eyes, ears, nose, tongue, body, and mind—which encounter the six sense objects—forms, sounds, odors, tastes, tangible objects, and mental objects—in order to distinguish beautiful and ugly forms, and so forth.

^[55] The eighteen dhatus: The eighteen dhatus comprise the six sense faculties and six sense objects explained above, together with the six consciousnesses: eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness. These are the awarenesses belonging to each faculty that discern the external objects and determine what is right or wrong.

^[56] The six great elements: These comprise earth, water, fire, wind, space, and consciousness. These six dharmas pervade the entire Dharma realm and constitute sentient and insentient beings. They are called “great” because insentient things are constituted by the five great elements, while sentient beings are constituted by the six great elements.

^[57] Immeasurable kalpas: Passing through innumerable lives and kalpas that cannot be fully counted.

^[58] The seven treasures: Seven precious substances: gold, silver, lapis lazuli, crystal, mother-of-pearl, red pearls, and agate.

^[59] Sarvajña: Also called Sarvākārajñatā. It is translated as Omniscience. Sarvajña is also called the wisdom of all modes, namely, the ultimate and perfectly complete fruition-wisdom of all Buddhas. “Modes” means categories, signifying that there is no dharma they do not completely comprehend. Because they thoroughly understand the countless categories of mundane and supramundane dharmas, it is called the wisdom of all modes.

^[60] The three unconditioned dharmas: “Unconditioned” means neither arising nor ceasing and undergoing no change. These are three of the six unconditioned dharmas taught in the Consciousness-Only school.

1- The unconditioned dharma of space: True suchness, or Dharma-nature, cannot be conceived by consciousness or discussed in words. It is neither form nor mind; it neither arises nor ceases, is neither defiled nor pure, and neither increases nor decreases. Because it is without self and without dharmas, apart from all defilements, and open and unobstructed like space, it is so called.

2- The unconditioned dharma of cessation through discernment: Through undefiled wisdom, one discerns and eliminates all defilements, whereupon unconditioned true suchness becomes manifest. It is therefore called the unconditioned dharma of cessation through discernment.

3- The unconditioned dharma of cessation without discernment: This unconditioned state does not require discerning and eliminating the afflictions. The nature of true suchness is originally pure. When defiled conditioned dharmas do not arise because the necessary conditions are absent, the unconditioned dharma becomes manifest. This is called the “unconditioned dharma of cessation without discernment.” (Through cultivating and realizing the third dhyana, one attains these three unconditioned dharmas.)

^[61] The five kinds of acceptance: 1/ Acceptance through subjugation, 2/ acceptance grounded in nature, 3/ conforming acceptance, 4/ acceptance of the non-arising of dharmas, and 5/ acceptance of quiescent cessation.

^[62] The six lineage-natures: The six lineages capable of giving rise to an unchanging spiritual status are: 1/ The lineage-nature of cultivation: At the stage of the Ten Abodes, one cultivates the contemplation of emptiness and eradicates delusions concerning knowledge and thought. 2/ The lineage-nature of intrinsic nature: At the stage of the Ten Practices, one abides in the emptiness of dharmas, teaches and transforms sentient beings, and discerns the nature of all dharmas. 3/ The lineage-nature of the Path: At the stage of the Ten Dedications, one cultivates the wondrous contemplation of the Middle Way and thereby comprehends the entire Buddha-Dharma. 4/ The noble lineage-nature: The preceding three levels are called the stages of the Worthies.

Those at the stages of the Worthies rely upon the bodhisattva’s Ten Grounds to cultivate the wondrous contemplation of the Middle Way, eradicate a portion of ignorance, and realize entry into the noble stage. 5/ The lineage-nature of Equal Enlightenment: At this stage, the bodhisattva awaits the subsequent attainment of Wondrous Enlightenment. Only one stage remains, yet this stage is higher than the preceding four. 6/ The lineage-nature of Wondrous Enlightenment: The highest and most sublime spiritual stage, in which awakening is complete.

^[63] The Ten Dedications: The ten minds of great compassion that rescue and protect all sentient beings are called dedications. They are: 1- The dedication that rescues and protects all sentient beings while transcending the characteristics of sentient beings. 2- The indestructible dedication. 3- The dedication of a mind equal to that of all Buddhas. 4- The dedication that reaches all places. 5- The dedication of inexhaustible merit to all beings. 6- The dedication that accords with roots of goodness equally. 7- The dedication that accords with the contemplation of sentient beings. 8- The dedication bearing the characteristic of true suchness. 9- The dedication of liberation without bondage. 10- The dedication that reaches the immeasurable Dharma realm.

^[64] The ten steadfast minds: The ten steadfast minds, the ten indestructible minds, or the ten vajra minds are: 1- clearly understanding Dharma-nature, 2- teaching and delivering sentient beings, 3- adorning worlds, 4- dedicating roots of goodness, 5- serving great teachers, 6- personally realizing the supreme Dharma, 7- extensively cultivating patience, 8- practicing over a long period, 9- perfecting one’s own practice, and 10- enabling one’s relatives to fulfill their aspirations.

^[65] The four means of embracing: four methods of guiding and transforming sentient beings. They are: 1/ Giving: Giving has three forms: a) material possessions; b) the Dharma; c) granting freedom from fear to people and other beings. 2/ Loving speech: speaking gentle, affectionate, and constructive words to bring trust, love, and benefit to others. 3/ Beneficial conduct: performing wholesome deeds through body, speech, and mind for the benefit of sentient beings. 4/ Cooperation: engaging in the same occupation and sharing experiences with one another.

From another perspective, one uses the Dharma-eye to discern the capacities and dispositions of sentient beings, then manifests in various forms according to their inclinations, working alongside them and helping them so that they develop affection and trust and receive the teachings.

^[66] Subtle delusions: minute and difficult-to-discern afflictions. Those of sharp wisdom may have exhausted the coarse and heavy afflictions, yet remain tainted by subtle afflictions.

^[67] Great compassion without conditions: the compassion possessed only by the Buddhas. It is absolutely impartial compassion, arising from insight that is free from distinctions and from a mind devoid of discrimination. Ordinary beings and those of the Two Vehicles cannot possess such compassion.

^[68] The four maras: four kinds of mara: 1- the mara of afflictions; 2- the mara of the five skandhas; 3- Mara Papiyan, or the heavenly mara; and 4- the mara of death (the death-mara is only one among the kinds of mara).

^[69] The Seven Buddhas: the seven Buddhas are: 1- Vipasyin; 2- Sikhin; 3- Visvabhu; 4- Krakucchanda; 5- Kanakamuni; 6- Kasyapa Buddha; 7- Sakyamuni Buddha (these are the Seven Buddhas of the Auspicious Kalpa). The Seven Buddhas of the past Adorned Kalpa are: 1- Prabhutaratna Tathagata; 2- Ratnasambhava; 3- Surupakaya; 4- Vipulakaya; 5- Abhayamkara; 6- Amritaraja; 7- Amitabha Tathagata.

^[70] Yojana: also transcribed as do dien, du thien, or du thien na; yojana was an ancient Indian unit of measurement. One yojana was equal to ten Chinese li; as one li equaled 576 meters, one yojana was approximately six kilometers.

^[71] Mahasattva: a general appellation for a bodhisattva, also used to refer to sravakas and Buddhas. Sattva is a general term that also applies to ordinary beings; to distinguish such a person from ordinary beings, the qualifier maha, “great,” is used. One who undertakes the great work of universally benefiting all kinds of sentient beings is called a mahasattva, or an initiator.

^[72] The Ten Noble Ones: the three stages preceding the Ten Bhumin are the Three Worthies; the ten beings occupying the Ten Bhumin are the Ten Noble Ones.

^[73] Abhiseka: In India, when a new king ascended the throne, a senior religious figure poured water from the four seas upon the new king’s head to confer blessings. This was the rite of abhiseka. Accordingly, when disciples receive the precepts, the Dharma transmission, or the fruit of Buddhahood, a ceremony is held in which water is poured upon the crown of the head; this is called the abhiseka ceremony.

^[74] Perfuming: wholesome and unwholesome actions manifested through body, speech, mind, and consciousness permeate them as incense perfumes clothing. Their manifestation through body, speech, and mind is called presently active dharmas. When these presently active dharmas deposit their seeds, such as in the alaya consciousness, this is called perfuming.