文殊師利問菩提經

Thus have I heard. At one time, when the Buddha had but newly realized the fruit of the Way upon the temple on Mount Gayā^[3], in the land of Magadha^[4], He was together with a thousand great Bhikṣus. These, in former times, all belonged to the order of the matted-hair ascetics. They were all Arhats, their work accomplished, their minds attaining sovereign freedom, their own benefit already gained, all the fetters of existence^[5] exhausted, and they had realized right knowledge and liberation.

There were also tens of thousands of Bodhisattvas, possessing great majestic virtue. They had all come, gathering like clouds, from the worlds of the ten directions. They were fully endowed with all manner of spiritual powers^[6], all the kṣāntis^[7], all the dhāraṇīs^[8], and all the samādhi-dharmas^[9]. Such were they: Mañjuśrī Bodhisattva, Avalokiteśvara Bodhisattva, Mahāsthāmaprāpta Bodhisattva, Gandhahastin Bodhisattva, Vīradatta Bodhisattva, and Anuvartin-jñāna-caryā Bodhisattva as the foremost. The great assembly of Bodhisattvas was beyond measure, numbering thus to a thousand myriad koṭis. There were also the great assemblies: devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, humans and non-humans, encircling them all around.

At that time the World-Honored One entered into the profound, subtle, and wondrous right concentration of the Buddhas, contemplating in accordance with reality the nature and characteristics of all dharmas, and forthwith thought: "I have attained the fruit of the Way, supreme perfect enlightenment; I have gained omniscience^[10]; I have laid down every burden, saving and delivering sentient beings; within the three realms of existence^[11] I have severed ignorance and realized true illumination;

I have plucked out the arrow of wrong views, cut off the stream of craving, fashioned the ship of Dharma, sounded forth the drum of Dharma, blown the conch of Dharma, set up the banner of Dharma, turned away the seed of birth-and-death, revealed the nature of Nirvāṇa^[12], blocked off the wrong paths, opened up the right path, forsaken evil karma, and made manifest the field of merit."^[13]

"Now I contemplate: by what is the Way of supreme perfect enlightenment attained? Is it attained by the body? Is it attained by the mind? If it be attained by the body, the body has no awareness, no knowing, no activity—how does it differ from wood or stone? The body, arising from the four great elements^[14], born of father and mother, continues to live only by depending upon the various supports: clothing to wear, food to eat, a bed to lie upon, and bathing. Yet these must be destroyed by impermanence, returning to ruin and decay. And if it be thus, then, speaking in the worldly manner, the Way of bodhi belongs to mere name and designation: without form, without color, without fixity, without characteristic, without direction, without entering, without path."

"Through such speech, it transcends the three realms. It is not seen, not heard, not sensed, not known; neither is there anything attained, nor any frivolous discourse; no questioning, no setting forth; no letters of writing, no road of language."

"If it be attained by the mind, the mind is born from all conditions. Because it arises from all conditions, it is empty, and is likewise illusory. It has no location, no characteristic feature, no substantial nature, nor any possession.

And therein, the attainment of bodhi as a dharma to be employed—the attainment of the Way of supreme perfect enlightenment—since it is a DHARMA, that dharma is wholly empty, having only name and designation. Because of the worldly convention there is speech. Speech is all the discriminations of false imagining: without possession, without root, without substantial characteristic, without sensation, without grasping, without infatuated defilement, without removal.

All is without reflected image. Therefore, within these dharmas, there is no attainment, no dharma to be employed, no bodhi. To penetrate thus is what is called realizing the fruit of the Way, supreme perfect enlightenment."

At that time Mañjuśrī, Prince of the Dharma, stood in the great assembly at the Buddha's right, holding a great jeweled canopy that covered the Buddha. And in that moment, Mañjuśrī silently knew that the World-Honored One was likewise pondering such a matter. The Bodhisattva Mañjuśrī then addressed the Buddha, saying:

"World-Honored One, if bodhi has such characteristics, how are good men and good women to bring forth the mind?"

The World-Honored One said to Mañjuśrī:

"Good men and good women should bring forth the mind in accordance with the characteristic of bodhi."

"World-Honored One, how is the characteristic of bodhi to be spoken of?"

"Mañjuśrī, the characteristic of bodhi, by way of worldly convention, is outside the three realms, where the road of language is cut off; it extinguishes both the bringing-forth and the not-bringing-forth—this is to bring forth bodhi. Mañjuśrī, therefore the Bodhisattva must extinguish all bringings-forth: to bring forth the mind of bodhi, suchlike to the dharma-nature, with characteristics like the true reality, giving rise to no discrimination, not taking body or mind as condition—this is to bring forth bodhi.

Not adhering to any dharma, neither adding nor subtracting, neither different nor one—this is to bring forth bodhi. Like a form in a mirror, like the sunlight's shimmer in the season of blazing heat, like a shadow, like an echo, like the moon in water—thus should one bring forth the mind of bodhi."

At that time there was in the assembly a deva-son named Candraviśuddhaprabhāguṇa, who had realized the stage of non-retrogression. He then asked the Bodhisattva Mañjuśrī, Prince of the Dharma, saying:

"For the sake of what cause do the Bodhisattvas practice the conduct of a Bodhisattva?"

The Bodhisattva Mañjuśrī answered:

"Take this question and ask the World-Honored One."

The Buddha then said to Mañjuśrī:

"You should answer concerning the dharma-practices in the question of the deva-son Candraviśuddhaprabhāguṇa."

The Bodhisattva Mañjuśrī said to that deva-son:

"Listen well; now I shall speak. Deva-son, you should know that the Way of the Bodhisattvas takes sentient beings as its condition, with great compassion as its root."

The deva-son asked:

"What does the Bodhisattva's great compassion take as its root?"

The Bodhisattva Mañjuśrī answered:

"It takes the upright mind as its root."

The deva-son asked again:

"And what does that upright mind take as its root?"

Mañjuśrī answered:

"Toward sentient beings, the Bodhisattva takes the mind of equality as its root."

The deva-son asked again:

"Then what does the mind of equality take as its root?"

Mañjuśrī answered:

"It takes as its root the absence of separateness through differing and divergent actions."

The deva-son asked again:

"The absence of separateness and of differing actions—what does it take as its root?"

Mañjuśrī answered:

"The Bodhisattva takes the profoundly pure mind as its root."

Mañjuśrī answered:

"The Bodhisattva takes the mind of supreme perfect enlightenment as its root."

The deva-son asked again:

"Then what does the mind of supreme perfect enlightenment take as its root?"

Mañjuśrī answered:

"It must take the six pāramitās^[16] as its root."

The deva-son asked again:

"What do the six pāramitās take as their root?"

Mañjuśrī answered:

"They take skillful-means-wisdom as their root."

The deva-son asked again:

"Then what does skillful-means-wisdom take as its root?"

Mañjuśrī answered:

"They take non-heedlessness as their root."

The deva-son asked again:

"Then what does non-heedlessness take as its root?"

Mañjuśrī answered:

"They take the three good conducts^[17] as their root."

The deva-son asked again:

"Then what do the three good conducts take as their root?"

Mañjuśrī answered:

"They must take the ten paths of wholesome karma^[18] as their root."

The deva-son asked again:

"What do the ten paths of wholesome karma take as their root?"

Mañjuśrī answered:

"One must take the restraint of the six sense-faculties^[19] as the root."

The deva-son asked again:

"What does the restraint of the six faculties take as its root?"

Mañjuśrī answered:

"They take right mindful recollection as their root."

The deva-son asked again:

"Then what does right mindful recollection take as its root?"

Mañjuśrī answered:

"They must take right contemplation as their root."

The deva-son asked again:

"Then what does right contemplation take as its root?"

Mañjuśrī answered:

"One must take the holding of firm mindfulness without forgetting as the root."

The deva-son said:

"Bodhisattva Mañjuśrī, how many minds do the Bodhisattvas have that can embrace the cause and embrace the fruit?"

The Bodhisattva Mañjuśrī answered:

"The Bodhisattvas have four kinds of mind that can embrace the cause and embrace the fruit. What are the four? First, the mind of initial aspiration. Second, the mind of practicing the Way. Third, the mind of non-retrogression. Fourth, the mind of one who is bound to but one more birth. The mind of initial aspiration is the cause and condition for the mind of practicing the Way. The mind of practicing the Way is the cause and condition for the mind of non-retrogression. The mind of non-retrogression is the cause and condition for the mind of one bound to but one more birth."

"Furthermore, deva-son, you should know that the mind of initial aspiration is like a grain of rice sown into a field. The mind of practicing the Way is like the grain of rice gradually growing. The mind of non-retrogression is like the flower and fruit newly forming. And the mind of one bound to but one more birth is like the flower and fruit already become serviceable."

"Furthermore, the mind of initial aspiration is like a cartwright gathering timber. The mind of practicing the Way is the sawing and joining of the timber. The mind of non-retrogression is the timber wrought to completion. And the mind of one bound to but one more birth is the cart already finished, conveying as one wishes."

"Furthermore, the mind of initial aspiration is the moon newly born. The mind of practicing the Way is the moon on the fifth day. The mind of non-retrogression is the moon on the tenth day. And the mind of one bound to but one more birth is the moon on the fourteenth day. The wisdom of the Tathāgata is like the moon on the day of the full moon."

"Furthermore, the mind of initial aspiration passes through the stage of the Śrāvaka. The mind of practicing the Way passes through the stage of the Pratyekabuddha. The mind of non-retrogression passes through the immovable stage. And the mind of one bound to but one more birth abides settled in its stage."

"Furthermore, the mind of initial aspiration is like studying the first chapter. The mind of practicing the Way is like studying the second chapter. The mind of non-retrogression is like being able to take the meaning within the chapters and put it to practical use. And the mind of one bound to but one more birth is like penetrating thoroughly into the deep principle within the sūtra."

"Furthermore, the mind of initial aspiration arises from the cause. The mind of practicing the Way arises from knowledge. The mind of non-retrogression arises from severance. And the mind of one bound to but one more birth arises from the fruit."

"Furthermore, the mind of initial aspiration is the power of the cause. The mind of practicing the Way is the power of knowledge. The mind of non-retrogression is the power of severance. And the mind of one bound to but one more birth is the power of the fruit."

"Furthermore, the mind of initial aspiration is like a sick person seeking medicine. The mind of practicing the Way is like distinguishing the prescription of the medicine. The mind of non-retrogression is like the sick one taking the medicine. And the mind of one bound to but one more birth is like the sick one being cured."

"Furthermore, the mind of initial aspiration is born in the house of the Dharma-king. The mind of practicing the Way studies the dharma of the Dharma-king. The mind of non-retrogression has fully learned the dharma of the Dharma-king. And the mind of one bound to but one more birth, having studied the dharma of the Dharma-king, ever attains sovereign freedom."

At that time there was in the great assembly a deva-son named Pradīpaprabhā-rāja [Lord of Steady Radiant Light], who had realized the stage of non-retrogression in the Way of supreme perfect enlightenment. The deva-son Pradīpaprabhā-rāja addressed Mañjuśrī, Prince of the Dharma, saying: "What is the essential, abridged path of the great Bodhisattvas, by which path they swiftly attain the fruit of the Way, supreme perfect enlightenment?"

Mañjuśrī answered: "Deva-son, the essential, abridged path of the great Bodhisattva is twofold. By this path they swiftly attain the fruit of the Way, supreme perfect enlightenment. What are the two? First, skillful means. Second, wisdom. To gather in wholesome dharmas is called skillful means. To disperse all dharmas is called wisdom."

"Furthermore, skillful means accords with the conduct of sentient beings; wisdom truly does not stir from the characteristic of dharmas. Skillful means responds in accordance with the minds of sentient beings; wisdom is incomparable with all dharmas. Skillful means ever harmonizes and unites dharmas; wisdom ever relinquishes and departs from dharmas.

Skillful means ever arouses causes and conditions; wisdom ever eliminates causes and conditions. Skillful means knows how to discriminate dharmas; wisdom does not discriminate the dharma-nature. Skillful means adorns the Buddha-lands; wisdom too adorns the Buddha-lands, with nothing to discriminate.

Skillful means knows the keen and dull faculties of sentient beings; wisdom never apprehends a sentient being. Skillful means can arrive at the place of enlightenment; wisdom ever attains all the Buddha-dharmas."

Mañjuśrī spoke again: "Deva-son, you should know that the great Bodhisattva has yet two further paths. By these two paths they swiftly attain the fruit of the Way, supreme perfect enlightenment. What are the two? First, the auxiliary path. Second, the path of severance. The auxiliary path is the five pāramitās. The path of severance is the prajñāpāramitā."

"There are yet two further paths. What are the two? First, the path that has bondage. Second, the path without bondage. The path that has bondage is the five pāramitās. The path without bondage is the prajñāpāramitā."

"There are yet two further paths. What are the two? First, the path that has measure. Second, the path without measure. The path that has measure is the grasping of characteristics and discrimination. The path without measure is the absence of grasping characteristics and discrimination."

"There are yet two further paths. First, the path of knowledge. Second, the path of severance. The path of knowledge extends from the First Ground to the Seventh Ground. The path of severance extends from the Eighth Ground to the Tenth Ground."

At that time there was in the assembly a Bodhisattva named Anuvartin-jñāna-vīra-caryā [Valiant Conduct Following Knowledge] who asked Mañjuśrī, Prince of the Dharma, saying:

"What is the meaning of Bodhisattva? What is the knowledge of Bodhisattva?"

Mañjuśrī answered:

"Good son, 'meaning' is non-employment; 'knowledge' is employment. Why is 'meaning' called non-employment? 'Meaning' is unconditioned. Being an unconditioned dharma, therefore with respect to dharmas it is non-employment, not employment."

"Furthermore, 'meaning' is neither a defiled characteristic nor a separated characteristic; 'meaning,' with respect to dharmas, is non-employment, not employment."

"Furthermore, 'meaning' is without increase and without decrease, therefore with respect to dharmas it is non-employment, not employment."

"Deva-son, what is called 'knowledge'? Knowledge is the path of kṣānti^[20], that which the mind employs—it is not non-employment; therefore knowledge is employment, not non-employment. The function of knowledge returns to 'severance'; therefore knowledge is employment, not non-employment. Knowledge knows the five aggregates^[21], knows the twelve sense-fields^[22], knows the eighteen elements^[23], the twelve links of dependent origination^[24], what is the proper case and what is not the proper case; therefore knowledge is employment, not non-employment."

"Furthermore, deva-son, the Bodhisattvas realize ten kinds of knowledge. What are the ten? First, knowledge of the cause. Second, knowledge of the fruit. Third, knowledge of the meaning. Fourth, knowledge of skillful means. Fifth, knowledge of wisdom. Sixth, knowledge of gathering-in. Seventh, knowledge of the pāramitās. Eighth, knowledge of great compassion. Ninth, knowledge of bringing sentient beings to maturity. Tenth, knowledge of non-attachment to all dharmas.^[25]"

"Furthermore, deva-son, the Bodhisattvas realize ten bringings-forth. What are the ten? First, the bringing-forth of body, because they wish the bodily karma of sentient beings to be pure.

Second, the bringing-forth of speech, because they wish the verbal karma of sentient beings to be pure. Third, the bringing-forth of mind, because they wish the mental karma of sentient beings to be pure. Fourth, the inner bringing-forth: toward all inner things there is no longer covetous attachment.

Fifth, the outer bringing-forth, because they wish sentient beings to abide in right conduct. Sixth, the bringing-forth of knowledge: full possession of the Buddha's knowledge. Seventh, the bringing-forth of loving-kindness: mindful of all the adornments of merit.

Eighth, the bringing-forth of knowledge that matures sentient beings, that is, the safeguarding of the prescription of wisdom. Ninth, the bringing-forth of conditioned knowledge: full possession of all the concentrations. Tenth, the bringing-forth of unconditioned knowledge: a mind that does not cling fast within the three realms."

"Furthermore, deva-son, the Bodhisattvas realize ten conducts. What are the ten? First, the conduct of the pāramitās. Second, the conduct of gathering-in and subduing. Third, the conduct of wisdom. Fourth, the conduct of skillful means. Fifth, the conduct of great compassion. Sixth, the conduct of seeking the dharmas that aid wisdom. Seventh, the conduct of seeking the dharmas that aid knowledge. Eighth, the conduct of the pure mind. Ninth, the conduct of contemplating the truths^[26]. Tenth, the conduct of non-attachment to all that is sensed (toward all sensations, no covetous attachment)."

"Furthermore, deva-son, the Bodhisattvas have ten contemplations upon the principle of exhaustion. What are the ten? First, contemplation upon the principle of the exhaustion of phenomena.

Second, contemplation upon the principle of the exhaustion of craving. Third, contemplation upon the principle of the exhaustion of dharmas. Fourth, contemplation upon the principle of the exhaustion of the afflictions.

Fifth, contemplation upon the principle of the exhaustion of seeing and knowing. Sixth, contemplation upon the principle of the exhaustion of sensations. Eighth, contemplation upon the principle of the exhaustion of non-grasping.

Ninth, contemplation upon the principle of the exhaustion of the fetters and proclivities^[27]. Tenth, contemplation upon the principle of the exhaustion of the conduct that aids the Way^[28]."

"Furthermore, deva-son, the Bodhisattvas have ten remedying dharmas. What are the ten? First, raining down giving, to remedy the mind of stinginess and greed.

Second, the purity of the three dharmas^[29], to remedy the mind of breaking the precepts. Third, cultivating the conduct of loving-kindness and forbearance, to remedy the mind of anger and resentment. Fourth, diligently seeking the Buddha-dharma without weariness, to remedy the mind of indolence.

Fifth, desiring to attain meditative concentration, liberation, and sovereign freedom, to remedy the mind that is not skilled in awareness and contemplation. Sixth, desiring to give rise to the decisive aiding-dharma, the prajñāpāramitā, to remedy the mind of foolishness and delusion. Seventh, desiring to give rise to the various dharmas that aid the Way, to remedy the minds of affliction.

Eighth, desiring to cultivate the aiding-dharma of the Four Truths^[30], to remedy the mind of inverted views of the Way. Ninth, desiring, in season and out of season, to walk in meditation with sovereign freedom, to remedy the mind of grasping attachment. Tenth, contemplating the selflessness of dharmas, to remedy the notion of a Self."

"Furthermore, deva-son, the Bodhisattvas have ten wholesome grounds. What are the ten? First, bodily wholesomeness: keeping far from the three evils of the body^[31].

Second, verbal wholesomeness: keeping far from the four evils of the mouth^[32]. Third, mental wholesomeness: keeping far from the three evils of the mind^[33]. Fourth, inner wholesomeness: not grasping the view of the body^[34].

Fifth, outer wholesomeness: not grasping at the dharmas. Sixth, the wholesomeness of non-attachment to aiding knowledge: not covetously attached to the dharmas that aid the Way. Seventh, the wholesomeness of non-self-exaltation: ever mindful of the essential nature of the holy Way.

Eighth, the wholesomeness of removing the body: cultivating the prajñāpāramitā. Ninth, the wholesomeness of departing from inverted views: not deceiving sentient beings. Tenth, the wholesomeness of not begrudging body and life: delivering sentient beings with a mind of great compassion."

"Furthermore, deva-son, the Bodhisattvas prize the practice in accordance with the right Dharma and realize bodhi; it is not that they do not prize the practice in accordance with the right Dharma. To act in accordance with the right Dharma is to act as one speaks. To act contrary to the right Dharma is merely to speak and not to act in accordance with one's words."

"Furthermore, deva-son, the Bodhisattva has two practices in accordance with the Dharma. What are the two? First, the practice of the Way.

Second, the practice of severance. There are yet two practices in accordance with the Dharma. What are the two?

First, oneself cultivating wholesomeness. Second, transforming and guiding sentient beings. There are yet two practices in accordance with the Dharma.

What are the two? First, practicing the practice of knowledge (acting in accordance with wisdom). Second, not practicing the practice of knowledge (not acting in accordance with knowledge).

There are yet two practices in accordance with the Dharma. What are the two? First, discriminating the various grounds.

Second, not discriminating the various grounds and the non-grounds^[35]. There are yet two practices in accordance with the Dharma. What are the two?

First, knowing the fruit-grounds together with their progression and advance. Second, skillfully knowing in full this ground and that ground. There are yet two practices in accordance with the Dharma.

What are the two? First, knowing the Way of the Śrāvaka and the Pratyekabuddha. Second, clearly knowing the Buddha-Way, practicing without retrogression."

At that time the Buddha praised Mañjuśrī, Prince of the Dharma, saying: "Excellent, excellent! You ever, for the sake of the great Bodhisattvas, expound the fundamental path of karmic action. And that path of karmic action is just as you have said."

When this Dharma was spoken, ten thousand Bodhisattvas realized the forbearance of the non-arising of dharmas.^[36]

Mañjuśrī, Prince of the Dharma, together with all the worlds—devas, humans, asuras, and the rest—having heard what the Buddha spoke, rejoiced and received it in faith.

Notes:

⁽¹⁾ The Sūtra of Mañjuśrī Inquiring about Bodhi is the scripture numbered 464 in the Taishō Revised Tripiṭaka. This sūtra tells of the Bodhisattva Mañjuśrī requesting of the World-Honored One the true meaning of bringing forth the mind of bodhi. At the same time, the Bodhisattva Mañjuśrī, following the Buddha's word, expounds upon the practice of the Bodhisattva.

⁽²⁾ Kumārajiva (344–413): "Kumārajiva" is rendered in Chinese as "Youthful Longevity" (Đồng-Thọ). He was the most outstanding of all the translators of Buddhist scriptures, vinaya, and treatises from Sanskrit into Chinese. He was born in the land of Kucha (Xinjiang).

Both his father and mother left the household life. He entered the path with his mother at the age of seven. He was exceedingly intelligent.

Growing up, he traveled to study throughout India. When he returned to his homeland, he was revered by the king as a master. In the time of the Former Qin, Fu Jian sent the general Lü Guang to invite him; but upon reaching Liangzhou, word came that Fu Jian had been defeated in battle and had died.

He remained in Liangzhou for sixteen or seventeen years. In the time of the Later Qin under Yao Xing, around the year 401, he at last came to Chang'an; the king of the Later Qin honored him as National Preceptor and invited him to dwell in the Xiaoyao Garden to translate Buddhist scriptures. Under his direction were eminent monks such as Sengzhao, Daosheng, Daorong, Sengrui, Tanying, Sengdao, and others; over twelve years they translated thirty-five works comprising 294 fascicles (some places write that he translated seventy-four works comprising 384 fascicles).

Hence, in the scriptures he translated there is often inscribed the phrase "Translated by the Yao Qin Tripiṭaka Dharma-Master Kumārajiva of Kucha." He passed into final quiescence at the age of seventy.

⁽³⁾ Gayā: rendered in Chinese as "elephant head." Mount Gayā is near the place of enlightenment, Bodhgayā.

⁽⁴⁾ Magadha: that is, the land of Magadha, belonging to Central India.

⁽⁵⁾ Fetters of existence ("hữu-kết"): "Existence" means to have. Having created karma, there is therefore a fruit of retribution within birth-and-death. Having a fruit of retribution, it in turn summons the afflictions that bind to it, hence called "fetter." The afflictions—greed, hatred, delusion, and so forth—bind sentient beings, causing them to remain within the round of birth-and-death.

⁽⁶⁾ Spiritual powers: "Spiritual" means that which cannot be fathomed by thought. "Penetrating" means that which is unobstructed. A power-function that cannot be fathomed and is unobstructed is called "spiritual power." There are many kinds of spiritual power, such as: a) the divine eye: observing all the species of sentient beings; b) the divine ear: hearing all sounds; c) knowledge of past lives: knowing the bodies and lives of former existences; d) knowledge of others' minds: knowing the thoughts of sentient beings; e) the power of divine feet: traveling everywhere with sovereign freedom; f) the power of the extinction of outflows: attaining supreme awakening and manifesting to deliver sentient beings, and so forth.

⁽⁷⁾ Kṣānti: forbearance—not giving rise to a mind of hatred in the face of adverse circumstances. It also means "peaceful forbearance": abiding in the principle of the Way without the mind stirring. Kṣānti has many kinds: Two kṣāntis—the forbearance toward sentient beings and the forbearance of the non-arising of dharmas.

Three kṣāntis—the forbearance of sound, the forbearance of pliant accord, and the forbearance of the non-arising of dharmas. Four kṣāntis—the forbearance of non-arising, the forbearance of non-cessation, the forbearance of causes and conditions, and the forbearance of non-abiding. Five kṣāntis: a) the forbearance of subduing: pointing to the fruit-stages of the Three Worthies, namely the Ten Abodes, Ten Practices, and Ten Dedications of the Bodhisattva; b) the forbearance of faith: pointing to the fruit-stages from the First Ground to the Third Ground of the Bodhisattva; c) the forbearance of accord: pointing to the fruit-stages from the Seventh Ground to the Ninth Ground of the Bodhisattva;

e) the forbearance of quiescent extinction: pointing to the fruit-stages from the Tenth Ground up to the stage of Wondrous Enlightenment, where all delusions are severed and the quiescent extinction of Nirvāṇa is realized.

⁽⁸⁾ Dhāraṇī: rendered in Chinese as "holding" or "comprehensive holding." It means that its power-function safeguards wholesome dharmas so they do not disperse and evil dharmas so they do not arise. Dhāraṇī has four kinds: a) Dharma-dhāraṇī: hearing and retaining the Buddha's teaching without forgetting; b) Meaning-dhāraṇī: gathering up the meaning of all dharmas and retaining it without forgetting; c) Mantra-dhāraṇī: relying upon meditative concentration to give rise to secret words of immeasurable spiritual efficacy, and now retaining that mantra without losing it; d) Forbearance-dhāraṇī: abiding in the true characteristic of dharmas and safeguarding that abiding.

⁽⁹⁾ Samādhi, also called samādhi, rendered in Chinese as "concentration": the mind fixed upon a single point without stirring.

⁽¹⁰⁾ Omniscience (Sarvajñāna), that is, the Buddha's knowledge. It means knowing things in accordance with reality.

⁽¹¹⁾ Three Existences: having cause and having fruit, hence called "existence." The three existences are the three realms, where there is still cause and fruit and still subjection to the round of birth-and-death: existence in the realm of desire, existence in the realm of form, and existence in the formless realm.

⁽¹²⁾ The passage above makes manifest the realization of the fruit of true enlightenment, no longer entangled within the round of birth-and-death. In propagating the Dharma and delivering beings, one must turn away the birth-and-death of sentient beings, that they may reach the essential nature of quiescent Nirvāṇa. Nirvāṇa means quiescent extinction, perfect quiescence, liberation.

⁽¹³⁾ The field of merit is the meaning of "field of blessings." "Field" carries the meaning of growth. Just as sowing seedlings yields rice, making offerings yields the recompense of merit, hence called "field of blessings." There are three fields of blessings: a) the field of gratitude: repaying the kindness of parents and teachers; b) the field of reverence: taking refuge in and revering the Buddha, Dharma, and Saṅgha; c) the field of compassion: showing pity for and aiding sentient beings.

⁽¹⁴⁾ The four great elements, that is, the four material constituents possessing a vast nature that create and bring forth the various form-dharmas, namely: earth (the solid constituent), water (the liquid constituent), fire (the hot constituent), and wind (the vaporous constituent).

⁽¹⁵⁾ The three realms, that is, the threefold world: the realm of desire, the realm of form, and the formless realm.

⁽¹⁶⁾ The six pāramitās (Pāramitā): "Pāramitā" is rendered in Chinese as "ultimate," "reaching the other shore," "boundless deliverance," or simply "deliverance." This is the great conduct of the Bodhisattva. To accomplish fully the work of delivering sentient beings is "ultimate." To cross from this shore of birth-and-death to that shore of the liberation of Nirvāṇa is "reaching the other shore." Because this great conduct transcends all dharmas far and wide, it is called "boundless deliverance." The six pāramitās: a) Giving (Dāna). b) Upholding the precepts (Śīla). c) Forbearance (Kṣānti). d) Diligence (Vīrya). e) Meditative concentration (Dhyāna). f) Wisdom (Prajñā).

⁽¹⁷⁾ The three good conducts: non-greed, non-hatred, and non-delusion.

⁽¹⁸⁾ The ten paths of wholesome karma: not killing, not stealing, not engaging in sexual misconduct, not lying, not speaking with a double tongue, not speaking flattering and embellished speech, not speaking harsh words, not coveting, not harboring anger, not holding wrong views.

⁽¹⁹⁾ The six sense-faculties, that is, the six sense organs: eye, ear, nose, tongue, body, and mind.

⁽²⁰⁾ Path of kṣānti: See note 7 above.

⁽²¹⁾ The five aggregates: form, sensation, perception, mental formations, and consciousness.

⁽²²⁾ The twelve sense-fields: the six faculties (noted above) and the six sense-objects: form, sound, smell, taste, touch, and mental objects.

⁽²³⁾ The eighteen elements: the six faculties, the six sense-objects, and the six consciousnesses: eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness.

⁽²⁴⁾ The twelve links of dependent origination: ignorance, formations, consciousness, name-and-form, the six sense-fields, contact, sensation, craving, grasping, becoming, birth, old-age-and-death (see the Treatise on the Mind of Dependent Origination).

⁽²⁵⁾ Knowledge of all dharmas: the wisdom that penetrates thoroughly all things and matters. "All dharmas" is also called "all the myriad dharmas" or "all dharmas whatsoever." All dharmas, broadly speaking, are of three kinds: conditioned dharmas, unconditioned dharmas, and ineffable dharmas.

⁽²⁶⁾ The conduct of contemplating the truths: practicing the contemplation of things and penetrating the truth upon the basis of the conventional truth and the ultimate truth.

⁽²⁷⁾ Fetters and proclivities: "Fetter" and "proclivity" are both particular names for the afflictions. That which binds mind and body, knotting together a fruit of suffering, is "fetter." That which pursues sentient beings and drives them is "proclivity." There are nine fetters and ten proclivities. The nine fetters: craving, anger-and-resentment, conceit, ignorance, evil views, attachment-grasping, doubt-and-perplexity, envy, and stinginess. The ten proclivities: greed, hatred, delusion, conceit, doubt, view of the body, extreme views, wrong views, grasping at views, and grasping at precepts and prohibitions.

⁽²⁸⁾ Aiding the Way: pointing to the thirty-seven factors that aid the Way, namely the four foundations of mindfulness, the four right exertions, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold right path.

⁽²⁹⁾ The purity of the three dharmas here points to the purity of the three karmas: body, speech, and mind.

⁽³⁰⁾ The Four Truths: suffering, its origin, its cessation, and the path.

⁽³¹⁾ The three evils of the body: killing, stealing, and sexual misconduct.

⁽³²⁾ The four evils of the mouth: lying, speaking with a double tongue, flattering and embellished speech, and harsh speech.

⁽³³⁾ The three evils of the mind: greed, hatred, and delusion.

⁽³⁴⁾ View of the body (Satkāyadṛṣṭi): one of the five kinds of evil views. The thought that grasps this body as the Self, that there is a Self as a true reality.

⁽³⁵⁾ Grounds and non-grounds: pointing to the fruit-grounds of the great Bodhisattvas and the Buddha.

⁽³⁶⁾ Forbearance of the non-arising of dharmas: See note 7 above.