大智度論 白話全本 · 冊3Dazhidulun — Mahāprajñāpāramitā-upadeśa · Complete Vernacular · Vol. 3

Pūrṇa Asks to Speak on the Meaning of Mahāsattva: He Sets Out Three Phrases—‘Great Adornment, Setting Out toward the Great Vehicle, Riding the Great Vehicle’—and Śāriputra Asks ‘What Is Called Great Adornment?’

At that time Pūrṇa Maitrāyaṇīputra said to the Buddha: ‘World-Honored One! I too wish to say why the bodhisattva is named mahāsattva!’

The Buddha said: ‘Say it, then!’

Pūrṇa Maitrāyaṇīputra said: ‘This bodhisattva has great adornment; this bodhisattva sets out toward the Great Vehicle; this bodhisattva rides the Great Vehicle. For this reason, this bodhisattva is named mahāsattva.’

Śāriputra said to Pūrṇa: ‘What is called the great adornment of the bodhisattva-mahāsattva?’

Pūrṇa's Answer (1): The Six Perfections Do Not Discriminate a Number but Are Universally for All Beings; Without Setting Limits, He Himself Fulfils the Six Perfections and Also Causes Beings to Practise Them

Pūrṇa said to Śāriputra: ‘The bodhisattva-mahāsattva does not abide in the perfection of giving (dānapāramitā) and practise the perfection of giving for the sake of some number of people; rather, he abides in the perfection of giving and practises the perfection of giving for the sake of all beings. Nor does he abide in and practise the perfection of morality (śīlapāramitā), the perfection of patience (kṣāntipāramitā), the perfection of vigour (vīryapāramitā), the perfection of meditation (dhyānapāramitā), and prajñāpāramitā for the sake of some number of people; rather, he abides in prajñāpāramitā and practises prajñāpāramitā for the sake of all beings. The great adornment of the bodhisattva-mahāsattva sets no limits with regard to beings: he does not say, “I should ferry across some number of people and not ferry across the rest,” nor does he say, “I will bring some number of people to anuttarā samyaksaṃbodhi, unsurpassed, right, and complete awakening, and the rest will not reach it.” This bodhisattva-mahāsattva is greatly adorned for the sake of all beings universally. He further thinks thus: “I should myself fulfil the perfection of giving and also cause all beings to practise the perfection of giving; myself fulfil the perfection of morality, the perfection of patience, the perfection of vigour, and the perfection of meditation; myself fulfil prajñāpāramitā and also cause all beings to practise prajñāpāramitā.”’

The Round of the Perfection of Giving: When Practising Giving, the Six Perfections—Giving, Morality, Patience, Vigour, Meditation, and Prajñā—Are All Great Adornment

‘Furthermore, Śāriputra! When the bodhisattva-mahāsattva practises the perfection of giving, all his giving is in accord with the mind of sarvajñā, omniscience; it is shared in common with all beings and dedicated to anuttarā samyaksaṃbodhi. Śāriputra! This is called the great adornment of the perfection of giving when the bodhisattva-mahāsattva practises the perfection of giving. Furthermore, Śāriputra! When the bodhisattva-mahāsattva practises the perfection of giving, he gives with a mind in accord with sarvajñā and does not head toward the stage of the śrāvaka or the pratyekabuddha. Śāriputra! This is called the great adornment of the perfection of morality when the bodhisattva-mahāsattva practises the perfection of giving. Furthermore, Śāriputra! When the bodhisattva-mahāsattva practises the perfection of giving, he gives with a mind in accord with sarvajñā, and toward these various dharmas of giving he is able to have faith, able to accept, able to desire and delight in them; this is called the great adornment of the perfection of patience when practising the perfection of giving. Furthermore, Śāriputra! When the bodhisattva-mahāsattva practises the perfection of giving, he gives with a mind in accord with sarvajñā, cultivating diligently without resting; this is called the great adornment of the perfection of vigour when practising the perfection of giving. Furthermore, Śāriputra! When the bodhisattva-mahāsattva practises the perfection of giving, he gives with a mind in accord with sarvajñā, gathering in his mind and not giving rise to the thoughts of the śrāvaka or the pratyekabuddha; this is called the great adornment of the perfection of meditation when practising the perfection of giving. Furthermore, Śāriputra! When the bodhisattva-mahāsattva practises the perfection of giving, he gives with a mind in accord with sarvajñā, contemplating all dharmas as like an illusion, not seeing that there is a giver, a thing given, or a receiver of the gift; this is called the great adornment of prajñāpāramitā when practising the perfection of giving. In this way, Śāriputra! If the bodhisattva-mahāsattva, with a mind in accord with sarvajñā, does not cling to and does not grasp as attained the marks of the perfections, you should know that this bodhisattva-mahāsattva is great adornment itself.’

The Round of the Perfection of Morality: When Keeping Morality, He Gathers In the Five Perfections of Giving, Patience, Vigour, Meditation, and Prajñā

‘Furthermore, Śāriputra! When the bodhisattva-mahāsattva practises the perfection of morality, he gives with a mind in accord with sarvajñā, shares it in common with all beings, and dedicates it to anuttarā samyaksaṃbodhi; this is called the perfection of giving when the bodhisattva-mahāsattva practises the perfection of morality. Furthermore, Śāriputra! When the bodhisattva-mahāsattva practises the perfection of morality, toward all dharmas he is able to have faith, able to accept, able to desire and delight in them; this is called the perfection of patience when the bodhisattva-mahāsattva practises the perfection of morality. Furthermore, Śāriputra! When the bodhisattva-mahāsattva practises the perfection of morality, he cultivates diligently without resting; this is called the perfection of vigour when the bodhisattva-mahāsattva practises the perfection of morality. Furthermore, Śāriputra! When the bodhisattva-mahāsattva practises the perfection of morality, he does not receive the mind of the śrāvaka or the pratyekabuddha; this is called the perfection of meditation when the bodhisattva-mahāsattva practises the perfection of morality. Furthermore, Śāriputra! When the bodhisattva-mahāsattva practises the perfection of morality, he contemplates all dharmas as like an illusion, and does not hold in mind that there is such a thing as this precept, because there is nothing to be attained; this is called prajñāpāramitā when the bodhisattva-mahāsattva practises the perfection of morality. In this way, Śāriputra! When the bodhisattva-mahāsattva practises the perfection of morality, he is able to gather in and hold all the perfections; for this reason it is named great adornment.’

The Round of the Perfection of Patience: When Practising Forbearance, He Gathers In the Five Perfections of Giving, Morality, Vigour, Meditation, and Prajñā

‘Furthermore, Śāriputra! When the bodhisattva-mahāsattva practises the perfection of patience, he gives with a mind in accord with sarvajñā, shares it in common with all beings, and dedicates it to anuttarā samyaksaṃbodhi; this is the perfection of giving when the bodhisattva-mahāsattva practises the perfection of patience. Furthermore, Śāriputra! When the bodhisattva-mahāsattva practises the perfection of patience, he does not receive the mind of the śrāvaka or the pratyekabuddha, but receives only the mind of sarvajñā; this is called the perfection of morality when the bodhisattva-mahāsattva practises the perfection of patience. Furthermore, Śāriputra! When the bodhisattva-mahāsattva practises the perfection of patience, with a mind in accord with sarvajñā he is vigorous in body and mind, neither resting nor ceasing; this is called the perfection of vigour when the bodhisattva-mahāsattva practises the perfection of patience. Furthermore, Śāriputra! When the bodhisattva-mahāsattva practises the perfection of patience, he gathers his mind into one place, and even when painful things befall him his mind is not scattered; this is called the perfection of meditation when the bodhisattva-mahāsattva practises the perfection of patience. Furthermore, Śāriputra! When the bodhisattva-mahāsattva practises the perfection of patience, with a mind in accord with sarvajñā he contemplates all dharmas as empty, with no one who acts and no one who receives; if people rebuke him, revile him, or cut him apart, he also regards it as like an illusion, like a dream; this is called prajñāpāramitā when the bodhisattva-mahāsattva practises the perfection of patience.’

The Round of the Perfection of Vigour: When Practising Vigour, He Gathers In the Five Perfections of Giving, Morality, Patience, Meditation, and Prajñā

‘Furthermore, Śāriputra! When the bodhisattva-mahāsattva practises the perfection of vigour, at the time he gives with a mind in accord with sarvajñā he does not let body or mind grow slack; this is called the perfection of giving when the bodhisattva-mahāsattva practises the perfection of vigour. Furthermore, Śāriputra! When the bodhisattva-mahāsattva practises the perfection of vigour, with a mind in accord with sarvajñā he fulfils the pure keeping of the precepts from beginning to end; this is called the perfection of morality when the bodhisattva-mahāsattva practises the perfection of vigour. Furthermore, Śāriputra! When the bodhisattva-mahāsattva practises the perfection of vigour, with a mind in accord with sarvajñā he practises forbearance; this is called the perfection of patience when the bodhisattva-mahāsattva practises the perfection of vigour. Furthermore, Śāriputra! When the bodhisattva-mahāsattva practises the perfection of vigour, with a mind in accord with sarvajñā he gathers in his mind, departs from all desires, and enters the meditative absorptions; this is called the perfection of meditation when the bodhisattva-mahāsattva practises the perfection of vigour. Furthermore, Śāriputra! When the bodhisattva-mahāsattva practises the perfection of vigour, with a mind in accord with sarvajñā he does not grasp the marks of any dharmas, and does not cling even to this not-grasping of marks; this is called prajñāpāramitā when the bodhisattva-mahāsattva practises the perfection of vigour. In this way, Śāriputra! When the bodhisattva-mahāsattva practises the perfection of vigour, he is able to gather in and hold all the perfections.’

The Round of the Perfection of Meditation: When Practising Meditative Absorption, He Gathers In the Five Perfections of Giving, Morality, Patience, Vigour, and Prajñā

‘Furthermore, Śāriputra! When the bodhisattva-mahāsattva practises the perfection of meditation, with a mind in accord with sarvajñā he gives with a concentrated mind, not letting his mind be scattered; this is called the perfection of giving when the bodhisattva-mahāsattva practises the perfection of meditation (dhyāna). Furthermore, Śāriputra! When the bodhisattva-mahāsattva practises the perfection of meditation, he keeps the precepts with a mind in accord with sarvajñā, and by the power of meditative absorption he keeps the various dharmas that break the precepts from entering; this is called the perfection of morality when the bodhisattva-mahāsattva practises the perfection of meditation. Furthermore, Śāriputra! When the bodhisattva-mahāsattva practises the perfection of meditation, with a mind in accord with sarvajñā, because of the absorption of kindness and compassion he is able to endure all kinds of vexation and harm; this is called the perfection of patience when the bodhisattva-mahāsattva practises the perfection of meditation. Furthermore, Śāriputra! When the bodhisattva-mahāsattva practises the perfection of meditation, with a mind in accord with sarvajñā he does not crave the taste of meditation and does not cling to it, always seeking to advance, going from this meditation to that meditation; this is called the perfection of vigour when the bodhisattva-mahāsattva practises the perfection of meditation. Furthermore, Śāriputra! When the bodhisattva-mahāsattva practises the perfection of meditation, with a mind in accord with sarvajñā he has nothing to rely on in any dharma, and also is not reborn following the meditation; this is called prajñāpāramitā when the bodhisattva-mahāsattva practises the perfection of meditation. In this way, Śāriputra! When the bodhisattva-mahāsattva practises the perfection of meditation, he is able to gather in and hold all the perfections.’

The Round of Prajñāpāramitā: When Practising Wisdom, He Gathers In the Five Perfections of Giving, Morality, Patience, Vigour, and Meditation—This Is Called the Great Adornment of the Bodhisattva-Mahāsattva

‘Furthermore, Śāriputra! When the bodhisattva-mahāsattva practises prajñāpāramitā, with a mind in accord with sarvajñā he gives away everything he has, inner and outer, with no stinting at all, and does not see that there is a giver, a receiver, or the goods; this is called the perfection of giving when the bodhisattva-mahāsattva practises prajñāpāramitā. Furthermore, Śāriputra! When the bodhisattva-mahāsattva practises prajñāpāramitā, with a mind in accord with sarvajñā, because the two things, keeping the precepts and breaking the precepts, are both unseeable—this is called the perfection of morality when the bodhisattva-mahāsattva practises prajñāpāramitā. Furthermore, Śāriputra! When the bodhisattva-mahāsattva practises prajñāpāramitā, with a mind in accord with sarvajñā he does not see that there is anyone who rebukes, anyone who reviles, anyone who beats, anyone who kills, nor does he see that there is any such thing as using this emptiness to be forbearing; this is called the perfection of patience when the bodhisattva-mahāsattva practises prajñāpāramitā. Furthermore, Śāriputra! When the bodhisattva-mahāsattva practises prajñāpāramitā, with a mind in accord with sarvajñā he contemplates all dharmas as ultimate emptiness, and because of the mind of great compassion he practises all wholesome dharmas; this is called the perfection of vigour when the bodhisattva-mahāsattva practises prajñāpāramitā. Furthermore, Śāriputra! When the bodhisattva-mahāsattva practises prajñāpāramitā, with a mind in accord with sarvajñā he enters meditative absorption and contemplates the meditations' mark of separation, mark of emptiness, signless mark, and mark of non-action; this is called the perfection of meditation when the bodhisattva-mahāsattva practises prajñāpāramitā. In this way, Śāriputra! When the bodhisattva-mahāsattva practises prajñāpāramitā, he is able to gather in and hold all the perfections. Śāriputra! In this way it is named the great adornment of the bodhisattva-mahāsattva.’

Close of Sūtra ①: The Buddhas of the Ten Directions Praise Him by Name—‘Such-and-Such Bodhisattva-Mahāsattva of Such-and-Such World Is Greatly Adorned, Bringing Beings to Maturity and Purifying Buddha-Worlds’

‘For this greatly adorned bodhisattva, the Buddhas of the ten directions all rejoice, and in the midst of the great assembly they praise him by name: Such-and-such bodhisattva-mahāsattva of such-and-such world is greatly adorned, bringing beings to maturity and purifying buddha-worlds!’

What follows is the treatise's explanation.

The Treatise-Author Begins the Explanation: Having Heard the Two Great Disciples Speak on the Meaning of Mahāsattva, Pūrṇa Wishes to Speak, and the Buddha Permits It

The treatise-author explains.

Pūrṇa had heard the two great disciples above expound the meaning of mahāsattva, and the Buddha too had approved it, saying: ‘Excellent!’ Moreover Pūrṇa, praised in the Buddha's great assembly as foremost among Dharma-teachers, also wished to speak on the meaning of mahāsattva, and said to the Buddha: ‘I too wish to speak.’ The Buddha then permitted him.

A Posed Question: Why Ask Pūrṇa and Not Subhūti?—The Two Are Both Brahmins, Both Named after Their Mothers, and Each Is Great within the Buddha-Dharma

Question: Subhūti is the principal speaker who expounds prajñāpāramitā; Śāriputra ought to ask Subhūti, so why does he now ask Pūrṇa instead?

Answer: These two are both of brahmin lineage, and both take their mother's name as their name; and these two are both great within the Buddha-Dharma—Śāriputra is great in wisdom, while Pūrṇa, with all kinds of adornment in teaching the Dharma and able to draw the feelings of the multitude, is great in teaching the Dharma. For this reason the two are equals, and because they are equals they discuss together before the Buddha.

Furthermore, Pūrṇa had earlier already held discussion together with Śāriputra, and they were good at answering each other, as is said in the Sūtra of the Parable of the Seven Chariots; the two had long since become close friends and liked to discuss principles together. Subhūti has no such causes and conditions.

Furthermore, it is Pūrṇa who is expounding the meaning of mahāsattva, so it is he who should be asked; how would one ask Subhūti?

Mahāsattva Is Precisely Great Adornment—Like a Person Setting Out on a Long Journey Who Carries Ample Provisions, Like One Going to Defeat Bandits Who Is Fully Equipped with Weapons

The meaning of what is called ‘mahāsattva’ is that this person has great adornment. It is like a person about to travel far, who must carry ample provisions; or like one about to defeat bandits, who must be fully equipped with weapons. This bodhisattva is also like this: in order to destroy Māra and enter among the bandits of the afflictions, he practises the six perfections to adorn himself. For immeasurable kalpas this person has long abided in birth and death, accumulating all kinds of merit and wisdom as provisions; among the three vehicles, for the sake of heading toward the Great Vehicle, he arouses the mind to practise the six perfections, and rides this Great Vehicle.

Śāriputra Asks: The Two Vehicles Also Head toward the Path; Why Are They Not Named Great Adornment?—The Two Vehicles Have Measure and Limit, and Are for Ferrying Themselves Across

Śāriputra asked Pūrṇa: ‘Śrāvakas and pratyekabuddhas also head toward the path; why are they not named great adornment, while only the bodhisattva is said to be great adornment?’

Pūrṇa answered: ‘Although śrāvakas and pratyekabuddhas also practise the six things, giving and the rest, they have measure and limit: they are for ferrying across their own single selves, and they ferry across whatever other beings can be ferried across; for this reason they are not named great adornment. Those whom the bodhisattva ferries across he does not discriminate or set as some number of beings for whom he gives, and so on up to cultivating wisdom; he does not think thus: “I will ferry some number of people across and bring them to attain the three vehicles, and cannot ferry some number of people across; I will bring some number of people to attain anuttarā samyaksaṃbodhi, and some number of people cannot be ferried across.” The bodhisattva makes an adornment such as this, causing all beings without exception to enter the Great Vehicle and become Buddhas. The bodhisattva practises great adornment: he himself practises the perfection of giving and also causes all beings to practise the perfection of giving, and so on up to prajñāpāramitā, which is likewise.’

What Is Called Great Adornment?—Briefly Stated, the Six Perfections, with Giving First; Explaining ‘Shared’ and ‘Dedication’

Question: What is called ‘great adornment’?

Answer: For the sake of ferrying beings across and for the sake of anuttarā samyaksaṃbodhi, one practises all kinds of wholesome merits and virtues; stated briefly, these are the six perfections. It is as Pūrṇa said in sequence: if the bodhisattva practises the perfection of giving for the sake of all wisdom, this merit is shared in common with all beings. What is called ‘shared’ means that the merit of this giving I share equally in common with beings, and I dedicate it to anuttarā samyaksaṃbodhi. What is called ‘dedication’ means that, with this merit, one does not seek to be a king among humans or a king in the heavens, nor the bliss of worldly meditative absorption; for the sake of beings one does not seek even the bliss of nirvāṇa, but uses this recompense entirely to seek the Buddha-Dharma for ferrying beings across. Marks of all these kinds are called ‘the great adornment of the perfection of giving’.

The Perfection of Giving in Turn Produces the Five Perfections—Within Giving Arise Morality, Patience, Vigour, Meditation, and Prajñā

When this bodhisattva gives, if he sees pratyekabuddhas and arhats displaying great supernormal powers, realising the exhaustion of outflows, and entering nirvāṇa, he neither craves nor clings to these, but cultivates the Buddha-path single-mindedly; this is called ‘the perfection of giving producing the perfection of morality’.

When he gives, someone reviles him with harsh words, harms him with knives and staves, and forcibly begs even for things that should not be begged for; yet the bodhisattva is neither angry nor regretful, and enters into the mark of all dharmas, which is precisely what is called ultimate emptiness; this is called ‘the perfection of giving producing the perfection of patience’.

When he gives, he gathers goods, guards them, and bestows them on the other, without slackness or ceasing in body and mind; this is called ‘the perfection of giving producing the perfection of vigour’.

When he gives, he single-mindedly recollects the Buddha and recollects all the Buddha-dharmas, not letting the mind of the śrāvaka or the pratyekabuddha enter; through this giving he then enters meditative absorption; this is called ‘the perfection of giving producing the perfection of meditation’.

When he gives, the bodhisattva thinks thus: the giver, the receiver, and the goods, because they all arise from the coming together of causes and conditions, have no own-nature; because they have no own-nature they are empty, like an illusion, like a dream. Because beings are empty, there is no receiver and no giver; because dharmas are empty, there are no goods; this is called ‘the perfection of giving producing prajñāpāramitā’.

Not Grasping the Marks of the Perfections Yet Being Able to Practise the Perfections Is Great Adornment—One Perfection Fully Produces All the Perfections

If the bodhisattva, for the sake of omniscience, does not grasp the marks of the perfections yet is able to practise the perfections, this is called ‘the great adornment of the bodhisattva’. That here one perfection fully produces all the perfections—this meaning is itself distinguished within this sūtra. Because the language of ancient and present times differs and the meaning is not clear enough, an auxiliary distinguishing explanation is given, opening the gate of discussion.

The other five perfections should likewise be spoken of in this way, following their meaning.

Question and Answer: Why Is It Said Only of Giving That It Produces Six, While of the Other Perfections It Is Said Only That They Produce Five?—There Is No Fault If Each of the Latter Five Produces Six

Question: Why is it said only within the perfection of giving that it produces the six perfections, while within the other perfections it is said only that they produce five?

Answer: If within the latter five perfections each produces six, there is also no fault. The six perfections are not dharmas of one time and one thought-moment; over immeasurable kalpas six kinds of merit are accumulated, and brought together they are named the six perfections. First the small arise, and afterwards the middling and the great; what fault is there? All dharmas are first small and afterwards great; for this reason the other perfections should also each produce six.

Giving Is the First Gate—When the Buddhas Teach the Dharma They First Speak of Giving, Keeping the Precepts, and Birth in Heaven, and Afterwards of the Four Truths

Furthermore, when all the Buddhas teach the Dharma, the perfection of giving is the very first gate. As is said in the sūtras: the Buddha always first speaks to beings of giving, of keeping the precepts, of birth in heaven, and of the taste of the five desires, first speaking of the suffering and vexation of the world and the benefits of the path and virtue, and only then speaks to them of the four truths. For this reason giving is spoken of first.

Question and Answer: Why Does the Buddha Say Giving Is the First Gate?—Nothing Surpasses Giving for Gathering In Beings, as the Bodhisattva Jewel-Palm Gives the Seven Treasures to Beings

Question: For what reason does the Buddha say giving is the very first gate?

Answer: Among the dharmas for gathering in beings, none surpasses giving; the great and the small, the noble and the lowly, even animals—giving can gather them all in; even an enemy who receives giving becomes a neutral person, and a neutral person who receives giving becomes a close friend. The thirty-two marks and eighty minor marks of the Buddhas, the fulfilment of all kinds of merits and the attainment of vows as wished, all come from giving. It is like the Bodhisattva Jewel-Palm and others, from whose hands the seven treasures issue forth to supply and give to beings; they can also make beings joyful and pliant, fit to attain nirvāṇa. Because of meanings of all these kinds, the perfection of giving is first.

Question and Answer: Why Is One Perfection Producing All the Perfections Great Adornment?—When the Soldiers Have Not Yet Gathered There Is No Fighting Strength; When the Great Army Has All Gathered It Can Defeat the Enemy

Question: For what reason does Pūrṇa say ‘within one perfection all the perfections are produced, and this is great adornment’?

Answer: When these perfections are each separate, the strength, force, and function of each one's practice are slight. It is like soldiers who have not yet gathered: they have no strength for battle; if the great army has all gathered, is arrayed, and holds its weapons, it can defeat the enemy. The bodhisattva is also like this: when the six perfections adorn him at the same time, he can destroy the Māras of the afflictions and the human bandits, and swiftly attain anuttarā samyaksaṃbodhi. For this reason it is said ‘within one perfection all the perfections are complete’.

Close of Treatise ①: ‘Praise Him by Name’, ‘Bringing Beings to Maturity’, ‘Purifying Buddha-Worlds’ Are as Said Before

As for the sūtra's words ‘the Buddhas of the ten directions praise him by name’, ‘bringing beings to maturity’, and ‘purifying buddha-worlds’, all are as said before.

What follows is the sūtra text.

Śāriputra Asks What Is Called Setting Out toward the Great Vehicle—Entering the Four Meditations and Pervading with Kindness, Compassion, Joy, and Equanimity; Dedicating the Meditations and the Immeasurable Minds to Sarvajñā Is the Perfection of Meditation Setting Out toward the Great Vehicle

The venerable Śāriputra asked Pūrṇa Maitrāyaṇīputra: ‘What is called the bodhisattva-mahāsattva's setting out toward the Great Vehicle?’

Pūrṇa said to Śāriputra: ‘When the bodhisattva-mahāsattva practises the six perfections, he departs from desires, departs from evil and unwholesome dharmas, with initial and sustained thought, with joy and bliss born of separation from desire, and enters the first meditation, and so on up to entering the fourth meditation; he dwells with a mind of kindness that is vast, non-dual, immeasurable, without enmity, without resentment, without vexation, pervading one direction, two directions, three directions, four directions, the four intermediate directions, above and below, reaching all the world. The mind of compassion, the mind of joy, and the mind of equanimity are likewise. When this bodhisattva enters meditation and when he emerges from meditation, he shares the meditations, the immeasurable minds, and the limbs of meditation all in common with all beings and dedicates them to sarvajñā; this is called the bodhisattva-mahāsattva's perfection of meditation setting out toward the Great Vehicle.’

Within the Perfection of Meditation the Six Perfections Arise (Setting Out toward the Great Vehicle · First)—Meditation Produces Giving, Morality, Patience, Vigour, and Prajñā

‘This bodhisattva-mahāsattva, abiding in the meditations and the immeasurable minds, thinks thus: “I should attain the omniscience of all kinds, and teach the Dharma for the sake of cutting off the afflictions of all beings.” This is called the perfection of giving when the bodhisattva-mahāsattva practises the perfection of meditation. If the bodhisattva-mahāsattva, with a mind in accord with sarvajñā, cultivates the first meditation and abides in the first meditation—and the second, third, and fourth meditations likewise—he does not receive any other mind, that is, what is called the mind of the śrāvaka or the pratyekabuddha. This is called the perfection of morality when the bodhisattva-mahāsattva practises the perfection of meditation. If the bodhisattva-mahāsattva enters the meditations with a mind in accord with sarvajñā and thinks thus: “I should teach the Dharma for the sake of cutting off the afflictions of all beings,” and toward these minds is able to desire and delight in them, able to accept and assent to them—this is called the perfection of patience when the bodhisattva-mahāsattva practises the perfection of meditation. If the bodhisattva-mahāsattva enters the meditations with a mind in accord with sarvajñā, dedicates all wholesome roots to sarvajñā, and cultivates diligently without ceasing, this is called the perfection of vigour when the bodhisattva-mahāsattva practises the perfection of meditation. If the bodhisattva-mahāsattva, with a mind in accord with sarvajñā, enters the four meditations and their limbs, contemplates the mark of impermanence, the mark of suffering, the mark of non-self, the mark of emptiness, the signless mark, and the mark of non-action, shares them in common with all beings and dedicates them to sarvajñā, this is called prajñāpāramitā when the bodhisattva-mahāsattva practises the perfection of meditation. Śāriputra! This is called the bodhisattva-mahāsattva's setting out toward the Great Vehicle.’

Within the Four Immeasurable Minds the Six Perfections Arise (Setting Out toward the Great Vehicle · Middle)—Kindness, Compassion, Joy, and Equanimity Give Ease, Rescue, Ferry Across, and Bring About the Exhaustion of Outflows

‘Furthermore, the bodhisattva-mahāsattva practises the mind of kindness and thinks thus: “I should give ease and bliss to all beings”; entering the mind of compassion: “I should rescue all beings”; entering the mind of joy: “I should ferry all beings across to liberation”; entering the mind of equanimity: “I should bring all beings to exhaust all outflows.” This is called the perfection of giving when the bodhisattva-mahāsattva practises the immeasurable minds. Furthermore, the bodhisattva-mahāsattva does not direct these meditations and immeasurable minds toward the stage of the śrāvaka or the pratyekabuddha, but dedicates them only to sarvajñā; this is called the perfection of morality when the bodhisattva-mahāsattva practises the immeasurable minds. Furthermore, Śāriputra! The bodhisattva-mahāsattva practises the four immeasurable minds, does not crave or cling to the stage of the śrāvaka or the pratyekabuddha, but only accepts and assents to, delights in and desires sarvajñā; this is called the perfection of patience when the bodhisattva-mahāsattva practises the immeasurable minds. If the bodhisattva-mahāsattva, with a mind in accord with sarvajñā, practises the four immeasurable minds and practises only pure practice, this is called the perfection of vigour when the bodhisattva-mahāsattva practises the immeasurable minds. Furthermore, when the bodhisattva-mahāsattva enters the meditations and enters the immeasurable minds, he also is not reborn following the meditations and the immeasurable minds; this is called the prajñāpāramitā of skilful means when the bodhisattva-mahāsattva practises the immeasurable minds. Śāriputra! This is called the bodhisattva-mahāsattva's setting out toward the Great Vehicle.’

Cultivating the Limbs of the Path in All Modes, up to the eighteen unshared dharmas, and Abiding in the Eighteen Emptinesses—All Are Named Setting Out toward the Great Vehicle

‘Furthermore, Śāriputra! The bodhisattva-mahāsattva sets out toward the Great Vehicle: he cultivates the four foundations of mindfulness in all modes, and so on up to cultivating the limbs of the eightfold noble path in all modes; he cultivates the three gates of liberation in all modes, and so on up to cultivating the eighteen unshared dharmas; this is called the bodhisattva-mahāsattva's setting out toward the Great Vehicle.

‘Furthermore, Śāriputra! The bodhisattva-mahāsattva's wisdom within inner emptiness, because there is nothing to be attained, and so on up to his wisdom within the emptiness of non-existent and existent dharmas, because there is nothing to be attained—this is called the bodhisattva-mahāsattva's setting out toward the Great Vehicle.’

Wisdom Neither Scattered nor Fixed, and the Double-Negation Wisdom of Neither Permanent nor Impermanent and the Rest—Because Nothing Is Attained, It Is Named Setting Out toward the Great Vehicle

‘Furthermore, Śāriputra! The bodhisattva-mahāsattva's wisdom that is neither scattered nor fixed with regard to all dharmas—this is called the bodhisattva-mahāsattva's setting out toward the Great Vehicle.

‘Furthermore, Śāriputra! The bodhisattva-mahāsattva's setting out toward the Great Vehicle is the wisdom of neither permanent nor impermanent, neither bliss nor suffering, neither real nor false, neither self nor non-self; this is called the bodhisattva-mahāsattva's setting out toward the Great Vehicle, because there is nothing to be attained.’

Not Practising in the Three Times, Not Practising in the Three Realms, Not Practising in the Worldly and Supramundane, the Conditioned and Unconditioned, That with Outflows and That without—Because Nothing Is Attained (Close of Sūtra ②)

‘Furthermore, Śāriputra! The knowledge of the bodhisattva-mahāsattva does not practise in the past, does not practise in the future, does not practise in the present, and yet it is not that he does not know the three times; this is called the bodhisattva-mahāsattva's setting out toward the Great Vehicle, because there is nothing to be attained.

‘Furthermore, the knowledge of the bodhisattva-mahāsattva who sets out toward the Great Vehicle does not practise in the desire realm, does not practise in the form realm, does not practise in the formless realm, and yet it is not that he does not know the desire realm, the form realm, and the formless realm; because there is nothing to be attained, this is called the bodhisattva-mahāsattva's setting out toward the Great Vehicle.

‘Furthermore, the knowledge of the bodhisattva-mahāsattva who sets out toward the Great Vehicle does not practise in worldly dharmas, does not practise in supramundane dharmas, does not practise in conditioned dharmas, does not practise in unconditioned dharmas, does not practise in dharmas with outflows, does not practise in dharmas without outflows, and yet it is not that he does not know worldly dharmas and supramundane dharmas, the conditioned and the unconditioned, dharmas with outflows and without outflows, because there is nothing to be attained. Śāriputra! This is called the bodhisattva-mahāsattva's setting out toward the Great Vehicle.’

What follows is the treatise's explanation.

Question and Answer: Why Is the Perfection of Meditation Placed First among the Six Perfections?—Without Meditative Absorption the Mind Has Not Left Desire and Is Easily Ruined; Meditation Can Enter the Immeasurable Mind of Kindness, Which Nothing Can Ruin; Supernormal Powers and Transformations Are like a Bird's Two Wings

Question: Among the six perfections, if speaking in reverse order, one should first speak of prajñāpāramitā and next of meditation; if speaking in forward order, one should first speak of the perfection of giving; why now is the perfection of meditation said to be first?

Answer: To arouse great adornment, it must be such that no being can ruin it. If the bodhisattva has no meditative absorption, his mind has not yet left desire, and though he practises the other perfections they are easily ruined; if he practises the perfection of meditation, he can enter the immeasurable mind of kindness, and at that time no one can ruin it. As it is said: one who practises the samādhi of kindness cannot be wounded by knives, nor harmed by water or fire.

There is also the power of supernormal abilities and all kinds of transformations, which can arouse great adornment. As the Buddha said: a bird without two wings cannot fly; a bodhisattva without the power of supernormal abilities cannot arouse great adornment.

Because, entering the perfection of meditation, one can give rise to the immeasurable mind of kindness and the five supernormal powers, there is nothing that can harm one. For this reason the perfection of meditation is now here said to be first.

Question and Answer: Why Is It Said Only That the Six Perfections Are Practised within the Four Immeasurable Minds?—The Four Immeasurables Take the Mark of Beings and Take Beings as Object; the Others, the Eight Liberations and the Nine Successive Absorptions, Lack This Benefit

Question: Within the four meditations there are all kinds of merits, all of which could be used to practise the six perfections; why now is it said only that the six perfections are practised within the four immeasurable minds?

Answer: The four immeasurable minds take the mark of beings and take beings as their object, and the bodhisattva always practises the path for the sake of beings. Within these four immeasurables and the like there is the mind of kindness and compassion, which can benefit beings; the others—the eight liberations, the nine successive absorptions, and so forth—do not have such benefit.

Question and Answer: The Five Supernormal Powers Can Benefit Beings Widely; Why Are They Not Spoken Of?—Great Compassion Is the Root of the Bodhisattva, and the Five Supernormal Powers Have Already Been Spoken Of

Question: The bodhisattva abiding in the five supernormal powers can benefit beings widely; for what reason are they not spoken of?

Answer: Great compassion is the root of the bodhisattva. Moreover, the five supernormal powers have already been spoken of earlier; only after this are the four immeasurable minds to be spoken of, and because they have not yet been spoken of, they are spoken of now.

Only When the Six Perfections Come Together Is It Named Setting Out toward the Great Vehicle

If the bodhisattva practises only the four immeasurable minds, it is not named setting out toward the Great Vehicle; only because the six perfections come together is it named ‘setting out toward the Great Vehicle’. That the four immeasurable minds produce the six perfections—Pūrṇa himself has stated the causes and conditions of it herein.

Question and Answer: What Is Cultivating the Four Foundations of Mindfulness in All Modes, up to the eighteen unshared dharmas?—The Two Kinds, the Faith-Follower Type and the Dharma-Follower Type

Question: What is called cultivating the four foundations of mindfulness, and so on up to the eighteen unshared dharmas, in all modes?

Answer: There are two kinds: first, the faith-follower type; second, the dharma-follower type. A person of the faith-follower type contemplates impermanence and contemplates suffering, or contemplates only impermanence, or contemplates only suffering; a person of the dharma-follower type contemplates emptiness and contemplates non-self, or contemplates only emptiness, or contemplates only non-self. The bodhisattva, for the sake of ferrying beings across, cultivates and trains in every gate of the Dharma.

The Eighteen Emptinesses Break the Eighteen Dharmas; Wisdom Neither Fixed nor Scattered; Fearing to Fall into Permanence and Bliss or into Annihilation; Not Grasping Marks in the Three Times and Three Realms

Furthermore, one who arouses the Great Vehicle uses the eighteen emptinesses to break eighteen kinds of dharmas, and also relinquishes the wisdom of these eighteen emptinesses.

Furthermore, if the bodhisattva contemplates all dharmas in constant concentration and yet does not grasp the mark of that concentration, this is called ‘wisdom neither fixed nor scattered’.

Furthermore, because he fears falling into the inversions of permanence and bliss, he does not contemplate dharmas as permanent, as bliss, and so forth; because he fears falling into annihilation, he does not contemplate dharmas as impermanent and so forth.

Furthermore, if the bodhisattva's wisdom concerning the three times and the three realms does not contemplate, does not practise, and does not grasp marks, he clearly knows that all of this is false and yet does not fall into ignorance.

Distinguishing Non-Knowledge and Not Non-Knowledge in the Worldly and Supramundane—Non-Knowledge Because of Emptiness; Not Non-Knowledge Because One Contemplates Impermanence, Suffering, and Emptiness and Enters Prajñā

Furthermore, with regard to the worldly and the supramundane, it is also neither knowledge nor non-knowledge. What is called ‘non-knowledge’ is so because of emptiness, because there is no mark of emptiness, because of ultimate purity. What is called ‘not non-knowledge’ is so because one contemplates impermanence, suffering, emptiness, and the rest and enters into prajñāpāramitā. As for what is called ‘not non-practising knowledge’, this ‘non-practising’ is so because it blocks all views, cuts off love of dharma, and departs from reliance. What is called ‘no non-knowledge’ is so because herein there is no delusion, and it differs from ordinary people.

A Challenge and the Closing Verse: One Keeps the Precepts and Cultivates Meditation—How Can It Be Called ‘Non-Knowledge’?—The Sūtra of the Buddha Benefiting Beings: ‘The Practitioner Relinquishes All Dharmas … This Is Decisive Knowledge’

Question: Again: the practitioner keeps the precepts, cultivates meditative absorption, and cultivates all kinds of contemplation; how can it be said to be ‘non-knowledge’? As is said in the Sūtra of the Buddha Benefiting Beings:

The practitioner relinquishes all dharmas, does not rely even on wisdom, and has nothing he discriminates; this is decisive knowledge.

Śāriputra Asks, ‘What Is Meant by the Bodhisattva-Mahāsattva Riding the Great Vehicle?’

At that time the venerable Śāriputra asked Pūrṇa: ‘What is meant by the bodhisattva-mahāsattva riding the Great Vehicle?’

Pūrṇa's Answer (1): The Six Perfections as What Is Ridden—He Rides the Perfection of Giving and So On up to Prajñāpāramitā, Yet Does Not Grasp the Perfection Ridden, Nor the Bodhisattva Who Rides, Nor the Receiver; Because There Is Nothing to Be Attained, This Is Called Riding the Great Vehicle

Pūrṇa answered Śāriputra, saying: ‘When the bodhisattva-mahāsattva practises prajñāpāramitā, he rides the perfection of giving (dāna), yet he does not grasp the perfection of giving, does not grasp the bodhisattva, and does not grasp the receiver; because there is nothing to be attained, this is called the bodhisattva-mahāsattva riding the perfection of giving. When the bodhisattva-mahāsattva practises prajñāpāramitā, he rides the perfection of morality (śīla), the perfection of patience (kṣānti), the perfection of vigour (vīrya), and the perfection of meditation (dhyāna), and he rides prajñāpāramitā, yet he does not grasp prajñāpāramitā and does not grasp the bodhisattva; because there is nothing to be attained, this is the bodhisattva-mahāsattva riding prajñāpāramitā. Thus, Śāriputra, this is the bodhisattva-mahāsattva riding the Great Vehicle.

Furthermore (1): With a Single Mind in Accord with Sarvajñā He Cultivates the Four Foundations of Mindfulness and So On up to the eighteen unshared dharmas; Because Dharmas Perish, This Too Is Unfindable

‘Furthermore, Śāriputra, the Mahāyāna of the bodhisattva-mahāsattva is this: with a single mind in accord with sarvajñā (omniscience), he cultivates the four foundations of mindfulness, because dharmas perish; and so on up to: with a single mind in accord with sarvajñā, he cultivates the eighteen unshared dharmas, because dharmas perish—and this cultivating too is unfindable. Thus, Śāriputra, this is called the bodhisattva-mahāsattva riding the Great Vehicle.

Furthermore (2): The Bodhisattva Is Only a Name, Because Beings Are Unfindable

‘Furthermore, Śāriputra, the bodhisattva-mahāsattva makes this reflection: The bodhisattva is only a name, because beings are unfindable. This is called the bodhisattva-mahāsattva riding the Great Vehicle.

Furthermore (3): From Form up to the Buddha, All Are Only Names and All Unfindable—Eleven Tiers of Dharma Categories All Returning to Ultimate Emptiness

‘Furthermore, Śāriputra, if the bodhisattva-mahāsattva makes this reflection: Form is only a name, because form is unfindable; feeling, perception, constructions, and consciousness are only names, because consciousness is unfindable. The eye is only a name, because the eye is unfindable; and so on up to the mind, which is likewise. The four foundations of mindfulness are only a name, because the four foundations of mindfulness are unfindable; and so on up to the limbs of the noble eightfold path, which are only a name, because the limbs of the noble eightfold path are unfindable. Inner emptiness is only a name, because inner emptiness is unfindable; and so on up to the emptiness of non-existent and existent dharmas, which is only a name, because the emptiness of non-existent and existent dharmas is unfindable; and so on up to the eighteen unshared dharmas, which are only a name, because the eighteen unshared dharmas are unfindable. The suchness of all dharmas is only a name, because suchness is unfindable; the dharma-mark, the dharma-nature, the abiding of dharmas, and the limit of reality are only names, because the limit of reality is unfindable. Anuttarā samyaksaṃbodhi (unsurpassed, right, and complete awakening) and the Buddha are only names, because the Buddha is unfindable. Thus, Śāriputra, this is called the bodhisattva-mahāsattva riding the Great Vehicle.

Furthermore (4): He Perfects the Supernormal Powers, Brings Beings to Maturity, Purifies the Buddha-Worlds, Attains the Omniscience of All Kinds and Turns the Dharma Wheel, and the Buddhas of the Ten Directions Call His Name in Praise

‘Furthermore, Śāriputra, if from the time of his first arousing of the mind the bodhisattva-mahāsattva perfects the supernormal powers of a bodhisattva, brings beings to maturity, goes from one Buddha-land to another Buddha-land, reveres, makes offerings to, honours, and praises the Buddhas, and hears and receives the Dharma teaching from the Buddhas—this is what is called the bodhisattva's Great Vehicle. Riding this Great Vehicle, this bodhisattva goes from one Buddha-land to another Buddha-land, purifies the Buddha-worlds, and brings beings to maturity, and from the very beginning he has no notion of a Buddha-land and no notion of beings. This person abides in the non-dual dharma; for the sake of beings he takes on bodies, and, according to what each should receive for their deliverance, he himself manifests forms and teaches and transforms them; and so on up to omniscience, he never departs from the bodhisattva vehicle. After this bodhisattva has attained the omniscience of all kinds, he turns the Dharma wheel, which the śrāvakas, the pratyekabuddhas, and the gods, nāgas, ghosts and spirits, asuras, and the people of the world cannot turn. At that time the Buddhas of the ten directions, as many as the sands of the Ganges, all rejoice, call his name in praise, and speak thus: In such-and-such a direction, in such-and-such a land, such-and-such a bodhisattva-mahāsattva has ridden the Great Vehicle, attained the omniscience of all kinds, and turned the Dharma wheel. Śāriputra, this is called the bodhisattva-mahāsattva riding the Great Vehicle.’

What follows is the treatise's explanation.

The Treatise-Author Begins His Explanation—Pūrṇa Clarified ‘Mahāsattva’ by Three Matters; the First Two Have Been Explained, and Now He Answers the Third, ‘Riding the Great Vehicle’

The treatise-author explains:

Pūrṇa uses three matters to make clear what a mahāsattva is. The first two matters have already been explained above; what is asked now is the third matter, ‘riding the Great Vehicle’, and so Pūrṇa answers it.

Someone Says: The Three Stages of Great Adornment, Arousing Great Adornment, and Riding the Great Vehicle—Divided by How Shallow or Deep the Realisation of the Two Emptinesses of Beings and of Dharmas Is

Someone says: When a bodhisattva only gives away inner and outer wealth and cannot yet break the mark of a self, this is called ‘great adornment’; if he is able to break the mark of a self and enters the emptiness of beings, but has not yet entered the emptiness of dharmas, this is called ‘arousing great adornment’. When, by way of the emptiness of beings, he enters into the emptiness of dharmas and practises the perfection of giving without seeing the three things—the giver, the receiver, and the gift—one who is able to do this is called ‘riding the Great Vehicle’. The other perfections are likewise.

The Treatise Explains, Furthermore (1): With an Unmixed Mind, Free of the Afflictions and of the Intentions of the Two Vehicles, He Cultivates the Four Foundations of Mindfulness for the Sake of Sarvajñā, and the Mark of Cultivating Is Unfindable

This bodhisattva, with an unmixed mind, far removed from all the afflictions and from the intentions of the two vehicles, cultivates the four foundations of mindfulness for the sake of sarvajñā, and the mark of cultivating too is unfindable, because of ultimate purity. This is called riding the Great Vehicle. And so on up to the eighteen unshared dharmas, likewise.

The Treatise Explains, Furthermore (2 and 3): He Knows That All Dharmas Are Provisional Names; Within the Coming Together of Names There Are Further Names; Worldly and World-Transcending Dharmas Alike Are Provisional Names

Furthermore, if the bodhisattva knows that all dharmas are provisional names, and that within the coming together of names there are further names; that all worldly dharmas, or world-transcending dharmas, are provisional names—this is called riding the Great Vehicle.

The Treatise Explains, Furthermore (4): Arousing Great Adornment and Perfecting the Supernormal Powers, He Rains Jewels in Offering to the Buddhas, Transforms His Bodies to Hear the Dharma, Constantly Rides the Great Vehicle, and Attains Buddhahood and Turns the Dharma Wheel

Furthermore, the bodhisattva arouses great adornment and perfects the supernormal powers of a bodhisattva; because he has perfected the supernormal powers of a bodhisattva, he brings beings to maturity, going from one Buddha-land to another Buddha-land; in all the lands he passes through, he rains down lotus flowers of the seven jewels, makes offerings to the Buddhas, and rescues the beings of the three evil paths. He manifests countless bodies, each going before the Buddhas to hear and receive the Dharma teaching of the Great Vehicle; from before the Buddhas, he moves toward the mark of the Great Vehicle. Riding this Great Vehicle, he goes from one Buddha-land to another Buddha-land, brings beings to maturity, and purifies the Buddha-worlds; he does not give rise to the mark of beings and does not cling to the mark of a Buddha-land. Abiding in the ground of entering non-duality, he ferries beings across according to what each should receive for their deliverance, and for the sake of beings he takes on bodies. He constantly rides the Great Vehicle, and from the very beginning he never rests. This bodhisattva, riding the Great Vehicle, is able to become a Buddha and turn the Dharma wheel, which the śrāvakas and pratyekabuddhas cannot turn—how much less the rest, the petty ordinary people! The Buddhas of worlds as many as the sands of the Ganges in the ten directions all praise this bodhisattva: In such-and-such a direction, in such-and-such a land, the bodhisattva so-and-so has ridden the Great Vehicle, become a Buddha, and turned the Dharma wheel. Marks such as these are named riding the Great Vehicle.

The Treatise-Author's Conclusion—The Great Vehicle Is Called the Ultimately Pure Six Perfections; He Adorns Himself with the Five Supernormal Powers, Never Departs from the Buddhas, and So On until He Attains the Buddha-Path

Furthermore, the Great Vehicle is called the ultimately pure six perfections. When the bodhisattva-mahāsattva rides the Great Vehicle, he adorns himself with the five supernormal powers; the bodhisattva, abiding in this vehicle, in a single moment manifests countless bodies, goes to the worlds of the ten directions, makes offerings to the Buddhas, and ferries beings across to liberation. This bodhisattva never departs from the Buddhas, and so on until he attains the Buddha-path, constantly riding this Great Vehicle.

Subhūti Asks ‘What Is the Great Adornment?’ and ‘What Kind of Bodhisattva Is Able to Adorn Greatly?’

At that time Subhūti said to the Buddha: ‘World-Honored One! As for the great adornment of the bodhisattva-mahāsattva, what is the great adornment? And what kind of bodhisattva is able to adorn greatly?’

The Buddha Answers: The Mahāyāna Great Adornment—the Adornment of the Six Perfections, of the Four Foundations of Mindfulness up to the Limbs of the Eightfold Noble Path, of Inner Emptiness up to the Emptiness of Non-existent and Existent Dharmas, of the Ten Powers up to the eighteen unshared dharmas, and of Omniscience of All Kinds; Transforming the Body to Be Like a Buddha's, Emitting Light, and Shaking the Earth

The Buddha told Subhūti: ‘The Mahāyāna great adornment of the bodhisattva-mahāsattva is what is called the adornment of dānapāramitā up to prajñāpāramitā; the adornment of the four foundations of mindfulness up to the adornment of the limbs of the eightfold noble path; the adornment of inner emptiness up to the adornment of the emptiness of non-existent and existent dharmas; the adornment of the ten powers up to the eighteen unshared dharmas, and of omniscience of all kinds. Again, he transforms his own body and adorns it so as to be like a Buddha's; his light shines throughout the three-thousand great-thousand world, and it also shines on worlds to the east as many as the sands of the Ganges. The south, the west, the north, the four intermediate directions, the zenith and the nadir are all likewise. The three-thousand great-thousand world shakes in six ways, and it also shakes the worlds to the east as many as the sands of the Ganges. South, west, and north, the four intermediate directions, above and below, are all likewise.

Abiding in the Great Adornment of Dāna-pāramitā—Conjuring Himself as a Wheel-turning Sage King, He Gives Beings All They Need According to What They Wish, and Then Teaches the Dharma of the Six Perfections; the Simile of the Skilled Conjurer Who in Truth Gives Nothing

‘This bodhisattva-mahāsattva, abiding in the Mahāyāna great adornment of dānapāramitā, transforms this three-thousand great-thousand world into vaiḍūrya. He conjures himself as a wheel-turning sage king and, according to what beings wish for—to those who need food he gives food, to those who need drink he gives drink—clothing, bedding, flowers and incense, necklaces, powdered incense, scented unguents, dwellings, lamps and candles, medicine: all the various things they need he gives them in full. Having given, he then teaches them the Dharma, namely the Dharma that accords with the six perfections. Beings who hear this Dharma never depart from the six perfections, up to anuttarā samyaksaṃbodhi. Thus, Subhūti, this is called the Mahāyāna great adornment of the bodhisattva-mahāsattva. Subhūti! It is like a skilled conjurer, or a conjurer's disciple, who at a crossroads, before a crowd of people, conjures up a great multitude, and to those who need food gives food, to those who need drink gives drink, up to all the various things they need, giving them in full. What do you think, Subhūti? Are there really beings who receive what this conjurer gives?’

Subhūti replied: ‘No, World-Honored One!’

‘Subhūti! The bodhisattva-mahāsattva is also like this: he conjures himself as a wheel-turning sage king, complete in every way; to those who need food he gives food, to those who need drink he gives drink, up to all the various things they need, giving them in full. Although he gives, in truth there is nothing given. Why is this, Subhūti? Because the mark of all dharmas is like an illusion, like a conjuration.

Abiding in Śīla-pāramitā—Teaching and Transforming Beings by the Ten Wholesome Paths, the Four Meditations, the Four Immeasurable Minds, the Four Formless Absorptions, and the Four Foundations of Mindfulness up to the eighteen unshared dharmas; the Simile of the Conjurer

‘Furthermore, Subhūti! The bodhisattva-mahāsattva, abiding in śīlapāramitā, appears born into the house of a wheel-turning sage king and teaches and transforms beings by the ten wholesome paths; he also teaches and transforms beings by the four meditations, the four immeasurable minds, the four formless absorptions, and the four foundations of mindfulness up to the eighteen unshared dharmas. Those who hear this Dharma, until anuttarā samyaksaṃbodhi, never depart from this Dharma. It is like a conjurer, or a conjurer's disciple, who at a crossroads conjures up a great multitude and teaches and transforms them by the ten wholesome paths, making them practise them, and also teaches and transforms them by the four meditations, the four immeasurable minds, the four formless absorptions, and the four foundations of mindfulness up to the eighteen unshared dharmas, making them practise them. Subhūti! What do you think? Are there really beings whom this conjurer teaches and transforms and makes practise the ten wholesome paths up to the eighteen unshared dharmas?’

Subhūti replied: ‘No, World-Honored One!’

‘Subhūti! The bodhisattva-mahāsattva is also like this: he teaches and transforms beings by the ten wholesome paths, making them practise them, up to teaching and transforming beings by the eighteen unshared dharmas, making them practise them. In truth there are no beings who practise the ten wholesome paths up to the eighteen unshared dharmas. Why is this? Because the mark of all dharmas is like an illusion, like a conjuration. Subhūti! This is called the great adornment of the bodhisattva-mahāsattva.

Abiding in Kṣānti-pāramitā—Teaching and Transforming Beings in Patience, Not Giving Rise to a Single Thought When Reviled or Harmed with Knives and Staves; the Simile of the Conjurer

‘Furthermore, Subhūti! The bodhisattva-mahāsattva, abiding in kṣāntipāramitā, teaches and transforms beings in patience. Subhūti! How is it that the bodhisattva-mahāsattva, abiding in kṣāntipāramitā, teaches and transforms beings to abide in the perfection of patience? Subhūti! From the first arousing of the mind onward, the bodhisattva-mahāsattva adorns himself greatly in this way: if all beings come to revile him and harm him with knives and staves, the bodhisattva-mahāsattva does not give rise in this to a single thought of anger, and he also teaches and transforms all beings to practise this patience. It is like a conjurer, or a conjurer's disciple, who at a crossroads conjures up a great multitude and makes them practise patience. The rest is as said above. Subhūti! This is called the great adornment of the bodhisattva-mahāsattva.

Abiding in Vīrya-pāramitā—With a Mind in Accord with Sarvajñā, Exerting Vigour of Body and Mind to Teach and Transform Beings; the Simile of the Conjurer

‘Furthermore, Subhūti! The bodhisattva-mahāsattva, abiding in vīryapāramitā, teaches and transforms all beings, making them practise vīryapāramitā. Subhūti! How is it that the bodhisattva-mahāsattva, abiding in vīryapāramitā, teaches and transforms all beings, making them practise vīryapāramitā? Subhūti! The bodhisattva-mahāsattva, with a mind in accord with sarvajñā, exerts vigour of body and mind and teaches and transforms beings. It is like a conjurer, or a conjurer's disciple, who at a crossroads conjures up a great multitude and instructs them to practise vigour of body and mind. The rest is as said above. This is called the great adornment of the bodhisattva-mahāsattva.

Abiding in Dhyāna-pāramitā—Abiding in the Equality of All Dharmas, He Does Not See Any Dharma as Either Scattered or Concentrated; the Simile of the Skilled Conjurer

‘Furthermore, Subhūti! The bodhisattva-mahāsattva, abiding in dhyānapāramitā, teaches and transforms all beings, making them practise dhyānapāramitā. Subhūti! How is it that the bodhisattva-mahāsattva, abiding in dhyānapāramitā, teaches and transforms all beings, making them practise dhyānapāramitā? Subhūti! The bodhisattva-mahāsattva abides in the equality of all dharmas and does not see a single dharma that is either scattered or concentrated. Thus, Subhūti, the bodhisattva-mahāsattva, abiding in dhyānapāramitā, teaches and transforms all beings, making them practise dhyānapāramitā, up to anuttarā samyaksaṃbodhi, never departing from dhyānapāramitā. It is like a skilled conjurer, or a conjurer's disciple, who at a crossroads conjures up a great multitude and instructs them to practise dhyānapāramitā. The rest is as said above. Subhūti! This is called the great adornment of the bodhisattva-mahāsattva.

Abiding in Prajñāpāramitā—There Is No Dharma That Attains This Shore or the Other Shore; the Simile of the Conjurer

‘Furthermore, Subhūti! The bodhisattva-mahāsattva, abiding in prajñāpāramitā, teaches and transforms all beings, making them practise prajñāpāramitā. Subhūti! How is it that the bodhisattva-mahāsattva, abiding in prajñāpāramitā, teaches and transforms all beings, making them practise prajñāpāramitā? Subhūti! When the bodhisattva-mahāsattva practises prajñāpāramitā, there is not a single dharma that can attain this shore or can attain the other shore. Thus the bodhisattva-mahāsattva, abiding in prajñāpāramitā, teaches and transforms all beings, making them practise prajñāpāramitā. It is like a conjurer, or a conjurer's disciple, who at a crossroads conjures up a great multitude and instructs them to practise prajñāpāramitā. Subhūti! This is called the great adornment of the bodhisattva-mahāsattva.

Practising the Six Perfections throughout the Ten Directions—Transforming His Own Body According to What Is Fitting, He Abides in Dāna up to Prajñā and Also Teaches Beings to Practise Them; the Simile of the Conjurer

‘Furthermore, Subhūti! The bodhisattva-mahāsattva who adorns himself greatly, in worlds of the ten directions as many as the sands of the Ganges, transforms his own body according to what is fitting for those to be ferried across in each place, abides in dānapāramitā up to prajñāpāramitā, and also teaches and transforms beings, making them practise dānapāramitā up to prajñāpāramitā. These beings practise this Dharma up to anuttarā samyaksaṃbodhi, never departing from this Dharma. Subhūti! It is like a conjurer, or a conjurer's disciple, who at a crossroads conjures up beings and instructs them to practise the six perfections. The rest is as said above. Thus, Subhūti, this is called the great adornment of the bodhisattva-mahāsattva.

The Decided Vow—With a Mind in Accord with Sarvajñā He Does Not Give Rise to Thoughts That Discriminate Whom He Will Ferry Across, but Thinks: I Shall Make Immeasurable Beings Abide in the Six Perfections up to Omniscience of All Kinds; the Simile of the Skilled Conjurer as a Summation

‘Furthermore, Subhūti! The bodhisattva-mahāsattva who adorns himself greatly, with a mind in accord with sarvajñā, does not give rise to this thought: I teach such-and-such a number of people to abide in dānapāramitā, and I do not teach such-and-such a number of people to abide in dānapāramitā; and up to prajñāpāramitā it is likewise. He does not give rise to this thought: I teach such-and-such a number of people to abide in the four foundations of mindfulness, and I do not teach such-and-such a number of people to abide in the four foundations of mindfulness; and up to the eighteen unshared dharmas it is likewise. Nor does he give rise to this thought: I teach such-and-such a number of people to attain the fruit of srota-āpanna, the fruit of sakṛdāgāmin, the fruit of anāgāmin, the fruit of arhat, the path of the pratyekabuddha, omniscience of all kinds; and I do not teach such-and-such a number of people to attain the fruit of srota-āpanna up to omniscience of all kinds. He only thinks: I shall make immeasurable, boundless, asaṃkhyeya beings abide in dānapāramitā up to prajñāpāramitā, establish beings in the four foundations of mindfulness up to the eighteen unshared dharmas, and make immeasurable, boundless, asaṃkhyeya beings attain the fruit of srota-āpanna up to omniscience of all kinds. It is like a skilled conjurer, or a conjurer's disciple, who at a crossroads conjures up a great multitude and instructs them to abide in the six perfections up to attaining omniscience of all kinds. The rest is as said above. Subhūti! This is called the great adornment of the bodhisattva-mahāsattva.’

What follows is the treatise's explanation.

The Treatise-author Begins His Explanation—Subhūti Doubts Pūrṇa, Who Has Not Yet Attained Omniscience, and Asks the Buddha to Settle It

The treatise-author explains.

Above, Pūrṇa spoke of the great adornment and of the marks of adorning oneself with the great vow. Now Subhūti gives rise to this thought: Pūrṇa has not yet realised omniscience; although he has spoken of the great adornment, there may be errors. For this reason he asks the Buddha in order to have it settled. The Buddha then speaks to Subhūti of the great adornment of dānapāramitā, up to the great adornment of omniscience.

Conjuring a Buddha-body to Ferry Across Renunciant Beings and Becoming a Wheel-turning Sage King to Ferry Across Householder Beings—Benefiting Beings by the Two Kinds of Giving, the Giving of Wealth and the Giving of Dharma; Abiding in Transformation, He Does Not Give Rise to the Mark of Clinging or Exalt Himself

Because of the fruit and recompense of these wholesome dharmas, the bodhisattva attains the great spiritual powers of a bodhisattva.

For the sake of renunciant beings who delight in the path, the bodhisattva conjures up a Buddha-body, emits great light that illuminates the worlds of the ten directions, and shakes the great earth, causing beings to arouse the mind and practise wholesome dharmas; according to what is fitting for those to be ferried across, he teaches them the Dharma, causing them to attain the three vehicles.

For beings whose minds delight in the household life, the bodhisattva becomes a wheel-turning sage king and transforms the whole three-thousand world into vaiḍūrya, so that there may be no obstruction. Riding a chariot of the seven treasures, his body emitting light, he rains down all kinds of treasures and, according to what beings need, makes them all content; only then does he proclaim to them the Dharma of the bodhisattva.

The bodhisattva, abiding in the Great Vehicle, benefits beings by two kinds of giving, namely the giving of wealth and the giving of Dharma. When beings have heard, they practise the six perfections up to the eighteen unshared dharmas, until anuttarā samyaksaṃbodhi, never departing from this Dharma. Although the bodhisattva abides in this transformation, he neither gives rise to the mark of clinging with regard to dharmas nor exalts himself.

The Buddha Himself Speaks the Simile of the Conjurer—Subhūti Answers ‘This Is Only Empty Deception; in Truth There Is Nothing’; the Mark of All Dharmas Is Ultimately Empty, Like an Illusion

Subhūti gives rise to this thought: Since the bodhisattva is able to do such great deeds, and yet his outflows are not yet exhausted, how can he attain non-clinging with regard to dharmas and also not give rise to a self-exalting mind?

Here the Buddha himself speaks a simile: If a conjurer at a crossroads conjures up all kinds of things and, according to what people need, is able to give them everything—what do you think, Subhūti? Does this conjurer really give anything? Is there really someone who receives and uses it, someone who enjoys it?

Subhūti replies: This is only empty deception; in truth there is nothing.

The Buddha says: The bodhisattva is also like this. Although he makes a Buddha-body, becomes a wheel-turning sage king, and gives to beings with wealth and with Dharma, he too, like the conjurer, in truth gives nothing. Why is this? Because the mark of all dharmas is ultimately empty, like an illusion, like a conjuration.

Through the Causes and Conditions of the Two Perfections of Dāna and Śīla He Is Wealthy and Noble among Humans and Becomes a Wheel-turning Sage King; through the Other Perfections He Becomes a Brahmā King or a Dharma-body Bodhisattva; What Other Dharma Besides the Six Perfections Can Adorn?—All Merits Are Contained in the Six Perfections

The other five perfections are likewise; they are to be explained distinctly according to their meaning.

Furthermore, through the causes and conditions of dānapāramitā and śīlapāramitā, the bodhisattva is wealthy and noble among humans and becomes a wheel-turning sage king. Through the other perfections he becomes either a king of the Brahmā heavens or a dharma-body bodhisattva.

Question: Besides the six perfections, what other dharma is there that can adorn?

Answer: All merits are contained in the six perfections.

Some say: There are, in addition, the perfection of knowledge, the perfection of skilful means, and so on.

The bodhisattva, in worlds of the ten directions as many as the sands of the Ganges, according to what is fitting for those to be ferried across, creates all kinds of causes and conditions to teach them the Dharma, causing beings to abide in the six perfections.

The Decided Vow Is Called the Great Adornment—Not Forming Thoughts That Discriminate Whom He Ferries Across, He Shall Make Immeasurable Beings All Abide in the Merits; ‘Establishing Oneself Like a Conjurer’—This Is Called Arousing the Great Adornment

Furthermore, the decided vow is called the great adornment; that is, the bodhisattva does not give rise to this thought: I ferry across such-and-such a number of people, making them abide in dānapāramitā, and cannot ferry across the rest; and up to the eighteen unshared dharmas it is likewise. Nor does he give rise to this thought: I make such-and-such a number of people attain the fruit of srota-āpanna, and cannot make such-and-such a number of people attain the fruit of srota-āpanna; and up to the Buddha path it is likewise. He only thinks: I shall make immeasurable asaṃkhyeya beings all abide in the merits, namely dānapāramitā up to omniscience of all kinds.

As for the sūtra's words ‘establishing oneself like a conjurer’, it is as said before.

This is called arousing the great adornment.

What follows is the sūtra text.

Subhūti Sets Forth Emptiness of Specific Marks—No Great Adornment Is the Great Adornment; Form Is Empty of the Mark of Form, up to the Bodhisattva Is Empty of the Mark of a Bodhisattva

At that time Subhūti said to the Buddha: ‘World-Honored One! According to the meaning I have heard from the Buddha, for the bodhisattva-mahāsattva, no great adornment is the great adornment, because all dharmas are empty of their specific marks. That is: form—the mark of form is empty; feeling, perception, constructions, and consciousness—the mark of consciousness is empty. The eye—the mark of the eye is empty, up to the mind—the mark of the mind is empty. Form—the mark of form is empty, up to dharmas—the mark of dharmas is empty. Eye-consciousness—the mark of eye-consciousness is empty, up to mind-consciousness—the mark of mind-consciousness is empty. Eye-contact—the mark of eye-contact is empty, up to mind-contact—the mark of mind-contact is empty. Feeling born of the conditions of eye-contact—the mark of feeling is empty, up to feeling born of the conditions of mind-contact—the mark of feeling is empty. World-Honored One! Dāna-pāramitā—the mark of dānapāramitā is empty, up to prajñāpāramitā—the mark of prajñāpāramitā is empty. Inner emptiness—the empty mark of inner emptiness is empty, up to the emptiness of non-existent and existent dharmas—the mark of the emptiness of non-existent and existent dharmas is empty. The four foundations of mindfulness—the mark of the four foundations of mindfulness is empty, up to the eighteen unshared dharmas—the mark of the eighteen unshared dharmas is empty. The bodhisattva—the mark of the bodhisattva is empty. World-Honored One! For this reason one should know that for the bodhisattva-mahāsattva, no great adornment is the great adornment.’

The Buddha Confirms: Sarvajñā Is Not a Made Dharma—Sarvajñā Is Not a Made Dharma, Beings Too Are Not Made Dharmas, and the Bodhisattva Adorns Himself Greatly for These Beings; Subhūti Asks for What Cause and Condition

The Buddha told Subhūti: ‘So it is, so it is, just as you say. Subhūti! Sarvajñā is not a made dharma; beings too are not made dharmas; and the bodhisattva adorns himself greatly for the sake of these beings.’

Subhūti said to the Buddha: ‘World-Honored One! For what cause and condition is sarvajñā not a made dharma, are these beings too not made dharmas, and does the bodhisattva adorn himself greatly for the sake of these beings?’

Because the Maker Cannot Be Found—Neither Made nor Not Made, Enumerated in Full: Form up to Sarvajñā and Omniscience of All Kinds, All Because They Are Ultimately Not to Be Found

The Buddha told Subhūti: ‘Because the maker cannot be found, sarvajñā is not a made, not an arisen dharma, and these beings too are not made, not arisen dharmas. Why is this, Subhūti? Form is neither made nor not made; feeling, perception, constructions, and consciousness are neither made nor not made. The eye is neither made nor not made, up to the mind is neither made nor not made. Forms up to dharmas, eye-consciousness up to mind-consciousness, eye-contact up to mind-contact, feeling born of the conditions of eye-contact up to feeling born of the conditions of mind-contact—all are neither made nor not made. Subhūti! The self is neither made nor not made, up to the knower and the seer are neither made nor not made. Why is this? Because these dharmas are ultimately not to be found. Subhūti! A dream is neither made nor not made. Why is this? Because it is ultimately not to be found. An illusion, an echo, a reflection, a mirage, a conjuration are neither made nor not made. Why is this? Because they are ultimately not to be found. Subhūti! Inner emptiness is neither made nor not made, because it is ultimately not to be found, up to the emptiness of non-existent and existent dharmas is neither made nor not made, because it is ultimately not to be found. Subhūti! The four foundations of mindfulness are neither made nor not made, because they are ultimately not to be found, up to the eighteen unshared dharmas are neither made nor not made. Why is this? Because these dharmas are all ultimately not to be found. Subhūti! The suchness of dharmas, the mark of dharmas, dharma-nature, the abiding of dharmas, the fixed position of dharmas, and the limit of reality are neither made nor not made, because they are ultimately not to be found. Subhūti! Awakening is neither made nor not made, because it is ultimately not to be found; sarvajñā and omniscience of all kinds are neither made nor not made, because they are ultimately not to be found. For this reason, Subhūti, sarvajñā is not a made, not an arisen dharma, these beings too are not made, not arisen dharmas, and the bodhisattva adorns himself greatly for the sake of these beings.’

Subhūti Sets Forth That Form Is Neither Bound nor Freed; Pūrṇa Maitrāyaṇīputra Asks in Return, and Subhūti Answers ‘So It Is’

At that time Subhūti said to the Buddha: ‘As I observe the meaning of what the Buddha teaches, World-Honored One, form is neither bound nor freed; feeling, perception, constructions, and consciousness are neither bound nor freed.’

At that time Pūrṇa Maitrāyaṇīputra asked Subhūti: ‘Is form neither bound nor freed? Are feeling, perception, constructions, and consciousness neither bound nor freed?’

Subhūti replied: ‘So it is, so it is: form is neither bound nor freed; feeling, perception, constructions, and consciousness are neither bound nor freed.’

Pūrṇa Asks ‘What Form Is Neither Bound nor Freed?’; What Is Like a Dream, and Like an Echo, a Reflection, an Illusion, a Mirage, a Conjuration, Is Neither Bound nor Freed

Pūrṇa Maitrāyaṇīputra asked Subhūti: ‘What form is neither bound nor freed? What feeling, perception, constructions, and consciousness are neither bound nor freed?’

Subhūti replied: ‘Form that is like a dream is neither bound nor freed; feeling, perception, constructions, and consciousness that are like a dream are neither bound nor freed. Form, feeling, perception, constructions, and consciousness that are like an echo, like a reflection, like an illusion, like a mirage, like a conjuration are neither bound nor freed.

The Three Times Are Neither Bound nor Freed—Why Neither Bound nor Freed? Because Nothing Exists, Because of Separation, Because of Stillness and Extinction, Because of Non-arising

‘Pūrṇa Maitrāyaṇīputra! Past form is neither bound nor freed; past feeling, perception, constructions, and consciousness are neither bound nor freed. Future form is neither bound nor freed; future feeling, perception, constructions, and consciousness are neither bound nor freed. Present form is neither bound nor freed; present feeling, perception, constructions, and consciousness are neither bound nor freed. Why are they neither bound nor freed? Because this form is nothing that exists, it is neither bound nor freed. Because feeling, perception, constructions, and consciousness are nothing that exists, they are neither bound nor freed. Because of separation, because of stillness and extinction, because of non-arising, they are neither bound nor freed.

The Wholesome, the Unwholesome, and the Indeterminate, the Worldly and the World-transcending, with Outflows and without Outflows—All Dharmas Are Neither Bound nor Freed

‘Pūrṇa! Wholesome form, feeling, perception, constructions, and consciousness are neither bound nor freed; unwholesome form, feeling, perception, constructions, and consciousness are neither bound nor freed; indeterminate form is neither bound nor freed; indeterminate feeling, perception, constructions, and consciousness are neither bound nor freed. Worldly, world-transcending, with-outflow, and outflow-free form is neither bound nor freed, and feeling, perception, constructions, and consciousness too are neither bound nor freed. Why is this? Because nothing exists, because of separation, because of stillness and extinction, because of non-arising, they are neither bound nor freed. Pūrṇa! All dharmas too are neither bound nor freed, because nothing exists, because of separation, because of stillness and extinction, because of non-arising.

The Six Perfections Are All Neither Bound nor Freed

‘Pūrṇa! Dāna-pāramitā is neither bound nor freed; śīlapāramitā, kṣāntipāramitā, vīryapāramitā, dhyānapāramitā, and prajñāpāramitā are neither bound nor freed. Because nothing exists, because of separation, because of stillness and extinction, because of non-arising, they are neither bound nor freed.

The Eighteen Emptinesses, the Four Foundations of Mindfulness up to the eighteen unshared dharmas, the Fruit of Awakening, Omniscience and Omniscience of All Kinds, the Bodhisattva and the Buddha Are All Neither Bound nor Freed

‘Pūrṇa! Inner emptiness too is neither bound nor freed, up to the emptiness of non-existent and existent dharmas too is neither bound nor freed. The four foundations of mindfulness are neither bound nor freed, up to the eighteen unshared dharmas are neither bound nor freed. Because nothing exists, because of separation, because of stillness and extinction, because of non-arising, they are neither bound nor freed. Anuttarā samyaksaṃbodhi is neither bound nor freed; omniscience and omniscience of all kinds are neither bound nor freed. The bodhisattva is neither bound nor freed, and the Buddha too is neither bound nor freed. Because nothing exists, because of separation, because of stillness and extinction, because of non-arising, they are neither bound nor freed.

The Suchness of Dharmas with Its Five Other Names, and the Unconditioned Dharma, Are Neither Bound nor Freed

‘Pūrṇa! The suchness of dharmas, the mark of dharmas, dharma-nature, the abiding of dharmas, the fixed position of dharmas, the limit of reality, and the unconditioned dharma are neither bound nor freed. Because nothing exists, because of separation, because of stillness and extinction, because of non-arising, they are neither bound nor freed.

Summation—Abiding in Dāna-pāramitā up to Omniscience of All Kinds That Are Neither Bound nor Freed, Bringing Beings to Maturity, Purifying Buddha-worlds, up to Establishing the Three Vehicles: This Is Called the Great Adornment That Is Neither Bound nor Freed

‘Pūrṇa! This is called the bodhisattva-mahāsattva's dānapāramitā up to prajñāpāramitā that is neither bound nor freed; the four foundations of mindfulness up to omniscience of all kinds are neither bound nor freed. This bodhisattva-mahāsattva abides in dānapāramitā that is neither bound nor freed, up to abiding in prajñāpāramitā that is neither bound nor freed; he abides in the four foundations of mindfulness that are neither bound nor freed, up to abiding in omniscience of all kinds that is neither bound nor freed. Neither bound nor freed, he brings beings to maturity; neither bound nor freed, he purifies Buddha-worlds. Neither bound nor freed, he shall make offerings to the Buddhas; neither bound nor freed, he shall hear and receive the teaching of the Dharma. Neither bound nor freed, he never departs from the Buddhas; neither bound nor freed, he never departs from the spiritual powers; neither bound nor freed, he never departs from the five eyes. Neither bound nor freed, he never departs from the dhāraṇī gates; neither bound nor freed, he never departs from the samādhi. Neither bound nor freed, he shall give rise to the knowledge of the kinds of paths; neither bound nor freed, he shall attain omniscience of all kinds. Neither bound nor freed, he turns the Dharma wheel; neither bound nor freed, he establishes beings in the three vehicles. Thus, Pūrṇa, the bodhisattva-mahāsattva who practises the six perfections that are neither bound nor freed should know that all dharmas are neither bound nor freed, because nothing exists, because of separation, because of stillness and extinction, because of non-arising. Pūrṇa! This is called the bodhisattva-mahāsattva's great adornment that is neither bound nor freed.’

What follows is the treatise's explanation.

The Treatise-author Explains ‘No Great Adornment Is the Great Adornment’ as Because of Emptiness of Specific Marks—Fearing That Beings Hearing the Very Deep Meaning Would Shrink Back, Subhūti Says That Arousing the Great Adornment Is Neither Deep nor Difficult

The treatise-author explains.

Subhūti says: According to the meaning of the Buddha that I have heard, no great adornment is the great adornment. Why is this? Because of emptiness of specific marks.

Question: For what reason does Subhūti say this?

Answer: The meaning of arousing the great adornment that the Buddha teaches is very deep, hard to attain, and hard to understand. When the beings in the assembly hear this matter, their minds may shrink back, and they think: Such an adornment is ultimately empty, and moreover, by the power of spiritual powers, one can in a single moment reach everywhere throughout worlds of the ten directions as many as the sands of the Ganges to meet the needs of beings—this, they say, is the affair of a sage king; how could we know it? For this reason Subhūti says: Arousing the great adornment is not deep and not difficult. Not only is arousing the great adornment empty of its specific mark, easy to practise and easy to attain; in form, a fixed mark of form cannot be found, and up to the eighteen unshared dharmas it is likewise. If a bodhisattva is able in this way to know the empty, still, and extinguished mark of all dharmas, yet does not abandon his original vow and is vigorous without ceasing, for this reason it is called arousing the great adornment, and this is not hard to attain.

The Buddha Confirms ‘So It Is’—Made Dharmas Are All Empty Deception; Sarvajñā Has No Made Dharma, and Beings, Being Ultimately Empty, Also Have No Made Dharma; Because the Maker Cannot Be Found, Omniscience Is Not of the Mark of Something Made

The Buddha confirms what Subhūti has said, and so he says ‘so it is’. Made dharmas are all empty deception; therefore he says: Sarvajñā has no made dharma; and because beings are ultimately empty, they also have no made dharma.

The Buddha says: Because the maker cannot be found, omniscience is not of the mark of something made. Because beings cannot be found, the maker cannot be found. Because the maker cannot be found, sarvajñā is not of the mark of something made or arisen. Furthermore, form too has nothing it is able to make, because dharmas are empty; and up to the dharmas of the Buddhas it is likewise.

Refuting the Doubt That What Is Like an Illusion Still Has the Mark of Coming and Going—What Is Like an Illusion or a Mirage Has No Mark of Making and Is Ultimately Not to Be Found

Subhūti and the others think: Among dharmas there is no fixed mark of making; yet it is like an illusion, which, although it has no real substance, has the mark of coming and going. For this reason the Buddha says: What is like an illusion, like a mirage, and so on, has no mark of making, because it is ultimately not to be found.

Refuting Three Doubts: That the Eighteen Emptinesses Are Real Because They Have a Use; That Suchness, Dharma-nature, and the Limit of Reality Are Real and So Should Make Something; and That the Bodhisattva, the Buddha, and Omniscience of All Kinds Are Real Dharmas Able to Make

At this time the listeners give rise to this thought: The eighteen emptinesses are able to refute all dharmas; this is having a use, this is being real—and so they say there is making. Therefore the Buddha says: Inner emptiness makes nothing, up to the emptiness of non-existent and existent dharmas, and on to the eighteen unshared dharmas, also make nothing.

If someone thinks: Now these eighteen emptinesses are conditioned, empty deception without reality, and so they can make nothing; but suchness, dharma-nature, and the limit of reality are real dharmas and should make something. Why? Because all conditioned dharmas are each causes for one another, and unconditioned dharmas too act as causes for conditioned dharmas. The Buddha then says: Suchness, dharma-nature, the limit of reality, the abiding of dharmas, and the fixed position of dharmas also make nothing.

Again, someone thinks: The bodhisattva, the Buddha, and omniscience of all kinds are real dharmas and are able to make something. For this reason the Buddha says: These dharmas too, because they are ultimately empty, also make nothing. For the mark of making is born of causes and conditions.

Neither Bound nor Released—The Practitioner Doubts: If No Dharma Makes Anything, How Is One Freed from Suffering?; the Five Aggregates Are Neither Bound nor Released; with No Maker, Who Is Bound and Who Is Released?

The practitioner thinks: The Buddha-dharma is very hard to obtain, very rare. If all dharmas make nothing and are neither bound nor freed, how can we be freed from suffering? For this reason Subhūti says to the Buddha: According to the meaning of the Buddha as I understand it, the five aggregates are neither bound nor freed. If they are ultimately empty and there is no maker, then who is bound, and who is freed?

The Dharmas of Ordinary People Are Empty Deception and So Are Not Bondage; the Dharmas of the Noble Ones Are Ultimately Empty and So Are Not Liberation; the Bodhisattva Path That Is Neither Bound nor Freed

The dharmas of ordinary people are empty deception and cannot be found, so they are not bondage. The dharmas of the noble ones are ultimately empty and cannot be found, so they are not liberation.

The five aggregates that are like a dream and so on, the five aggregates of the three times, the wholesome, unwholesome, and other five aggregates, and all dharmas are likewise, up to the limit of reality and so on, which are all likewise. Because nothing exists, because of separation, because of non-arising, they are neither bound nor freed. This is called the bodhisattva path of the bodhisattva-mahāsattva that is not bound and not freed.

Abiding on This Path He Is Not Dragged Down, and So Is Not Bound; He Does Not Break the Afflictions with Outflow-free Dharmas, and So Is Not Freed; in Sum, Being Neither Bound nor Freed Is the Mark of Arousing the Great Adornment

Abiding on this path, the afflictions do not drag the bodhisattva down among ordinary people; therefore it is said he is not bound. He does not break the afflictions by means of outflow-free dharmas; therefore it is said he is not freed.

The bodhisattva's teaching and transforming beings, purifying Buddha-worlds, up to the five spiritual powers, the five eyes, the dhāraṇīs, and the samādhi gates, never departing from the Buddha, and establishing beings in the three vehicles—these too are neither bound nor freed. Why is this? Because all dharmas are nothing that exists, because of separation, because of stillness and extinction, because of non-arising, because of ultimate emptiness.

By causes and conditions of all these kinds, this is called the mark of the bodhisattva-mahāsattva's arousing the great adornment, namely not being bound and not being freed.

Six Questions Open the Teaching, and the Buddha First Answers the First: The Six Perfections Are the Mahāyāna

At that time Subhūti asked the Buddha: ‘World-Honored One! What is the Mahāyāna (the Great Vehicle) of the bodhisattva-mahāsattva? How is one to know that a bodhisattva-mahāsattva has rightly aroused the mind and is heading toward the Great Vehicle? From where does this vehicle set out? Where does this vehicle arrive? Where should it abide? And who is it that rides this vehicle and goes forth from birth and death?’

The Buddha told Subhūti: ‘What you have asked is what the Mahāyāna of the bodhisattva-mahāsattva is. Subhūti! The six perfections are the Mahāyāna of the bodhisattva-mahāsattva. Which six? They are dānapāramitā (giving), śīlapāramitā (morality), kṣāntipāramitā (patience), vīryapāramitā (vigour), dhyānapāramitā (meditation), and prajñāpāramitā (wisdom).’

The Six Perfections One by One: From Giving to Prajñā, All Practised with a Mind in Accord with Sarvajñā and Accomplished Through Nothing to Be Attained

‘What is called the perfection of giving? Subhūti! The bodhisattva-mahāsattva, with a mind in accord with sarvajñā (omniscience), gives away everything he has, his own body within and his possessions without, shares it in common with all beings, and dedicates it to anuttarā samyaksaṃbodhi (unsurpassed, right, and complete awakening); and he practises this because there is nothing to be attained. Subhūti! This is called the perfection of giving of the bodhisattva-mahāsattva.

‘What is called the perfection of morality? Subhūti! The bodhisattva-mahāsattva, with a mind in accord with sarvajñā, himself practises the ten wholesome paths and also teaches others to practise the ten wholesome paths; and he practises this because there is nothing to be attained. This is called the unclinging perfection of morality of the bodhisattva-mahāsattva.

‘What is called the perfection of patience? Subhūti! The bodhisattva-mahāsattva, with a mind in accord with sarvajñā, is himself complete in patience and also teaches others to practise patience; and he practises this because there is nothing to be attained. This is called the perfection of patience of the bodhisattva-mahāsattva.

‘What is called the perfection of vigour? Subhūti! The bodhisattva-mahāsattva, with a mind in accord with sarvajñā, practises the other five perfections, cultivating them diligently without ceasing, and also establishes all beings in these five perfections; and he practises this because there is nothing to be attained. This is called the perfection of vigour of the bodhisattva-mahāsattva.

‘What is called the perfection of meditation? Subhūti! The bodhisattva-mahāsattva, with a mind in accord with sarvajñā, himself enters the various meditative absorptions by skilful means, yet is not reborn in accordance with those absorptions, and also teaches others and brings them to enter the various meditative absorptions; and he practises this because there is nothing to be attained. This is called the perfection of meditation of the bodhisattva-mahāsattva.

‘What is called the perfection of prajñā? Subhūti! The bodhisattva-mahāsattva, with a mind in accord with sarvajñā, does not cling to any dharmas and also contemplates the nature of all dharmas, practising this because there is nothing to be attained; and he also teaches others not to cling to any dharmas and to contemplate the nature of all dharmas, practising this because there is nothing to be attained. This is called the perfection of prajñā of the bodhisattva-mahāsattva.

‘Subhūti! This is the Mahāyāna of the bodhisattva-mahāsattva.’

The Mahāyāna Is Also Called the Eighteen Emptinesses (First Part): Inner Emptiness, Outer Emptiness, Inner-and-Outer Emptiness, the Emptiness of Emptiness, Great Emptiness, the Emptiness of the Highest Meaning

The Buddha said further: ‘Furthermore, Subhūti! The bodhisattva-mahāsattva has another Mahāyāna, namely inner emptiness, outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, the emptiness of the highest meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, the emptiness of the beginningless, the emptiness of dispersal, the emptiness of nature, the emptiness of specific marks, the emptiness of all dharmas, the emptiness of the unfindable, the emptiness of non-existent dharmas, the emptiness of existent dharmas, and the emptiness of non-existent and existent dharmas.’

Subhūti asked the Buddha: ‘What is inner emptiness?’ The Buddha said: ‘Inner dharmas are the six faculties: eye, ear, nose, tongue, body, and mind. The eye is empty of eye, because it is neither permanent nor annihilated. Why? Its nature is so of itself. The ear is empty of ear, the nose is empty of nose, the tongue is empty of tongue, the body is empty of body, the mind is empty of mind, all because they are neither permanent nor annihilated. Why? Their nature is so of itself. This is called inner emptiness.’

‘What is outer emptiness?’ ‘Outer dharmas are the six sense-objects: forms, sounds, smells, tastes, tangibles, and mental objects. Form is empty of form, because it is neither permanent nor annihilated. Why? Its nature is so of itself. Sound is empty of sound, smell is empty of smell, taste is empty of taste, the tangible is empty of the tangible, the mental object is empty of the mental object, all because they are neither permanent nor annihilated. Why? Their nature is so of itself. This is called outer emptiness.’

‘What is inner-and-outer emptiness?’ ‘Inner and outer dharmas are the six inner sense-fields and the six outer sense-fields. Inner dharmas are empty of inner dharmas, because they are neither permanent nor annihilated. Why? Their nature is so of itself. Outer dharmas are empty of outer dharmas, because they are neither permanent nor annihilated. Why? Their nature is so of itself. This is called inner-and-outer emptiness.’

‘What is the emptiness of emptiness?’ ‘All dharmas are empty, and this emptiness that empties is itself also empty, because it is neither permanent nor annihilated. Why? Its nature is so of itself. This is called the emptiness of emptiness.’

‘What is great emptiness?’ ‘The east is empty of the east, because it is neither permanent nor annihilated. Why? Its nature is so of itself. The south, the west, the north, the four intermediate directions, the zenith, and the nadir—these directions too are empty of direction, because they are neither permanent nor annihilated. Why? Their nature is so of itself. This is called great emptiness.’

‘What is the emptiness of the highest meaning?’ ‘The highest meaning is nirvāṇa. Nirvāṇa is empty of nirvāṇa, because it is neither permanent nor annihilated. Why? Its nature is so of itself. This is called the emptiness of the highest meaning.’

The Mahāyāna Is Also Called the Eighteen Emptinesses (Middle Part): The Emptiness of the Conditioned, the Emptiness of the Unconditioned, Ultimate Emptiness, the Emptiness of the Beginningless, the Emptiness of Dispersal, the Emptiness of Nature

‘What is the emptiness of the conditioned?’ ‘Conditioned dharmas are the desire realm, the form realm, and the formless realm. The desire realm is empty of the desire realm; the form realm is empty of the form realm; the formless realm is empty of the formless realm; all because they are neither permanent nor annihilated. Why? Their nature is so of itself. This is called the emptiness of the conditioned.’

‘What is the emptiness of the unconditioned?’ ‘Unconditioned dharmas are the mark of non-arising, the mark of non-abiding, and the mark of non-ceasing. Unconditioned dharmas are empty of unconditioned dharmas, because they are neither permanent nor annihilated. Why? Their nature is so of itself. This is called the emptiness of the unconditioned.’

‘What is ultimate emptiness?’ ‘Ultimate means that dharmas, at their very end, are all unfindable, because they are neither permanent nor annihilated. Why? Their nature is so of itself. This is called ultimate emptiness.’

‘What is the emptiness of the beginningless?’ ‘If the first place from which dharmas come is unfindable, because they are neither permanent nor annihilated. Why? Their nature is so of itself. This is called the emptiness of the beginningless.’

‘What is the emptiness of dispersal?’ ‘Dispersal means that dharmas in the end scatter and break apart, and have no real substance that could be destroyed, because they are neither permanent nor annihilated. Why? Their nature is so of itself. This is called the emptiness of dispersal.’

‘What is the emptiness of nature?’ ‘The nature of all dharmas, whether the nature of conditioned dharmas or the nature of unconditioned dharmas—this nature is not made by śrāvakas or pratyekabuddhas, not made by the Buddha, nor made by anyone else at all. This nature is empty of nature, because it is neither permanent nor annihilated. Why? Its nature is so of itself. This is called the emptiness of nature.’

The Mahāyāna Is Also Called the Eighteen Emptinesses (Last Part): The Emptiness of Specific Marks, the Emptiness of All Dharmas, the Emptiness of the Unfindable, the Emptiness of Non-existent Dharmas, the Emptiness of Existent Dharmas, the Emptiness of Non-existent and Existent Dharmas

‘What is the emptiness of specific marks?’ ‘Specific marks means this: form has deterioration as its mark, feeling has experiencing as its mark, perception has grasping images as its mark, constructions have fabricating as their mark, consciousness has discerning as its mark; the specific marks of each of such various dharmas—conditioned dharmas and even unconditioned dharmas—are all empty, because they are neither permanent nor annihilated. Why? Their nature is so of itself. This is called the emptiness of specific marks.’

‘What is the emptiness of all dharmas?’ ‘All dharmas are the five aggregates of form, feeling, perception, constructions, and consciousness; the six faculties of eye, ear, nose, tongue, body, and mind; the six sense-objects of forms, sounds, smells, tastes, tangibles, and mental objects; and the eighteen elements—the eye-element, the form-element, the eye-consciousness-element, up to the mind-element, the mental-object-element, and the mind-consciousness-element. All these dharmas are empty of all dharmas, because they are neither permanent nor annihilated. Why? Their nature is so of itself. This is the emptiness of all dharmas.’

‘What is the emptiness of the unfindable?’ ‘Dharmas are sought and are not found. This unfindability is itself the emptiness of the unfindable, because it is neither permanent nor annihilated. Why? Its nature is so of itself. This is called the emptiness of the unfindable.’

‘What is the emptiness of non-existent dharmas?’ ‘If a dharma is non-existent (non-existent because already ceased, or not yet arisen), this non-existence too is empty, because it is neither permanent nor annihilated. Why? Its nature is so of itself. This is called the emptiness of non-existent dharmas.’

‘What is the emptiness of existent dharmas?’ ‘Existent dharmas means that within the coming together of dharmas there is a mark of each one's own nature. These existent dharmas are empty, because they are neither permanent nor annihilated. Why? Their nature is so of itself. This is called the emptiness of existent dharmas.’

‘What is the emptiness of non-existent and existent dharmas?’ ‘The non-existence within dharmas, and the existence—with a mark of own-nature—within the coming together of dharmas: this non-existence and this existence taken together are both empty, because they are neither permanent nor annihilated. Why? Their nature is so of itself. This is called the emptiness of non-existent and existent dharmas.’

Four Emptinesses of Marks Are Spoken of Again: the emptiness of dharmas and the mark of dharmas, the emptiness of non-existent dharmas and the mark of non-existent dharmas, the emptiness of own-dharmas in own-dharmas, the emptiness of other-dharmas in other-dharmas

The Buddha said further: ‘Furthermore, Subhūti! There are also the emptiness of dharmas and the mark of dharmas, the emptiness of non-existent dharmas and the mark of non-existent dharmas, own-dharma-own-dharma-mark emptiness, and other-dharma-other-dharma-mark emptiness.’

‘What is called the emptiness of dharmas and the mark of dharmas?’ ‘Dharma means the five aggregates; the five aggregates are empty. This is called the emptiness of dharmas and the mark of dharmas.’

‘What is called the emptiness of non-existent dharmas and the mark of non-existent dharmas?’ ‘Non-dharma means unconditioned dharmas (unconditioned dharmas have no arising, ceasing, or fabrication, and so they are called non-dharma). This is called the emptiness of non-existent dharmas and the mark of non-existent dharmas.’

‘What is called the emptiness of own-dharmas in own-dharmas?’ ‘The own-dharma of dharmas is empty; this emptiness is not made by wisdom, nor made by views; it is empty in itself from the start. This is called the emptiness of own-dharmas in own-dharmas.’

‘What is called the emptiness of other-dharmas in other-dharmas?’ ‘Whether a Buddha appears in the world or a Buddha has not yet appeared in the world, these ever-abiding principles—the abiding of dharmas, the mark of dharmas, the position of dharmas, dharma-nature, suchness, and the reality-limit—are there; yet all dharmas beyond these are also empty. This is called the emptiness of other-dharmas in other-dharmas.’

‘This is called the Mahāyāna of the bodhisattva-mahāsattva.’

The Treatise-Author Resolves a Doubt: Prajñā and the Mahāyāna Differ Only in Name

What follows is the treatise's explanation.

Question: This sūtra is named prajñāpāramitā, and the Buddha commanded Subhūti to expound prajñāpāramitā for the bodhisattvas; so Subhūti ought to have asked about prajñāpāramitā, and the Buddha ought to have answered about prajñāpāramitā. Why, then, does Subhūti now ask about the Mahāyāna, and the Buddha also answer about the Mahāyāna?

Answer: Prajñāpāramitā and the Mahāyāna are fundamentally one meaning; only their names differ. Whether one speaks of prajñāpāramitā or speaks of the Mahāyāna, there is no fault. Mahāyāna is a name for the Buddha path; practising this dharma one is able to reach the ground of Buddhahood, and this dharma is the six perfections; and of the six perfections the foremost in breadth is precisely prajñāpāramitā. It is like the great causes and conditions that the Buddha proclaims in various ways in later chapters. If one speaks of prajñāpāramitā, it gathers in the six perfections; if one speaks of the six perfections, it states in full the bodhisattva path, that is, from the first arousing of the mind all the way to becoming a Buddha. It is like a king going out on a journey: he is certain to have a retinue and guards, and even if the retinue is not mentioned, one knows it must be there. The Mahāyāna is also like this—everything the bodhisattva cultivates from the first arousing of the mind is all for the sake of seeking the Buddha path; therefore he accumulates all kinds of wholesome dharmas, and, according to the beings who are to be ferried across, he expounds all kinds of dharma-gates, namely the Sūtra of the Original Arising, the Sūtra on Cutting Off the Doubts of All Beings, the Flower-Hand Sūtra, the Lotus Sūtra, the Cloud Sūtra, the Great Cloud Sūtra, the Dharma Cloud Sūtra, the Sūtra of Maitreya's Questions, the Sūtra of the Six Perfections, and the Mahāprajñāpāramitā Sūtra—sūtras as many as these, measureless, boundless, asaṃkhyeya in number: some spoken by the Buddha himself, some spoken by transformation Buddhas, some spoken by great bodhisattvas, some spoken by śrāvakas, some spoken by gods and humans who have attained the path. All of these, taken together, are called the Mahāyāna. Among these many sūtras prajñāpāramitā is the broadest, so as soon as the Mahāyāna is spoken of, one knows that prajñāpāramitā has already been spoken of. The other various dharmas that assist the path, if prajñāpāramitā is not joined with them, cannot reach the ground of Buddhahood; therefore all dharmas that assist the path are prajñāpāramitā, just as in a later chapter the Buddha says to Subhūti: The Mahāyāna you speak of is no different from prajñāpāramitā.

Why the Mahāyāna Was Not Spoken of First: Prajñā Is the Greatest and So Is Spoken of First; the Origin in the Emitted Light and the Teaching

Question: If that is so, why was the Mahāyāna not spoken of first at the beginning?

Answer: I have already said above that prajñāpāramitā is the broadest, so it ought to be spoken of first. Furthermore, the Buddha's original intention was to proclaim the Mahāprajñāpāramitā, and so he emitted a great light; the bodhisattvas of the worlds of the ten directions each asked their Buddha: Why is there such a light now? The Buddhas each answered: In the Sahā world there is a Buddha named Śākyamuni who is about to proclaim prajñāpāramitā. Those bodhisattvas and the assemblies of gods and humans then came together. Śāriputra, moreover, asked the Buddha: World-Honored One! If a bodhisattva-mahāsattva wishes to know all dharmas completely, how should he cultivate prajñāpāramitā? Furthermore, in the very first chapter the Buddha also praised the merits of prajñāpāramitā in various ways: whoever wishes to obtain these merits should train in prajñāpāramitā. Because of causes and conditions of all these kinds, prajñāpāramitā ought to have been spoken of at the very beginning.

The Buddha commanded Subhūti: Expound prajñāpāramitā for the bodhisattvas! Subhūti deferred, saying: A bodhisattva is only an empty name. Later he said again: To understand and clearly comprehend the mark of the bodhisattva in this way is to practise prajñāpāramitā. Having come to know this, he went on to ask about the meaning of the phrase ‘bodhisattva’, and after that came the meaning of mahāsattva; and within the meaning of mahāsattva are contained the great adornment and the Mahāyāna. It is like a brave warrior: although he has all kinds of weapons and adornments, if he does not mount a fine horse, he can accomplish nothing. This Great Vehicle is called Mahāyāna in the language of India. Because the Buddhas have already cut off craving for dharmas, and because the meaning of prajñāpāramitā is not two, the Buddha did not rebuke him. Therefore Subhūti set up another name, and with it asked about the Mahāyāna.

Why the Mahāyāna Is Said to Be Only the Six Perfections: All Wholesome Dharmas Are Gathered in Them, and the Eighteen Emptinesses and the Hundred and Eight Samādhi Display Their Meaning at Length

Question: As is said in the preface on the Mahāyāna, from the first arousing of the mind all the way to accomplishing the Buddha path, all the wholesome dharmas accumulated for the sake of the Buddha path are called the Mahāyāna; why, then, is it now said only that the six perfections are the Mahāyāna?

Answer: As was said before, to speak of prajñāpāramitā is already to speak of the six perfections, and to speak of the six perfections is to gather in all wholesome dharmas. Therefore one should not ask in this way: Wholesome dharmas are so many; why speak only of the six perfections? Furthermore, the Mahāyāna, from the first arousing of the mind and making of vows through to all the later skilful means, is equally contained within the six perfections; although these dharma-gates are not called perfections, their meaning is all within the six perfections. For example, the first arousing of the mind and making of vows, great compassion, and so on, because the power of the mind is vast, are called the perfection of vigour; relinquishing small benefit and taking up the Great Vehicle is called the perfection of prajñā; skilful means is itself wisdom, and because the wisdom is pure it is renamed skilful means. Teaching and transforming beings, purifying Buddha-worlds, and so on, are also all within the six perfections, each gathered in according to its meaning.

Question: If that is so, why is it said later that the eighteen emptinesses, the hundred and eight samādhi, and so on are also called the Mahāyāna?

Answer: The six perfections are the substance of the Mahāyāna; it is only that later their meaning is further distinguished at length. For example, the eighteen emptinesses, the forty-two letters, and so on are the meaning of the perfection of prajñā; the hundred and eight samādhi and so on are the meaning of the perfection of meditation. Precisely because of this, the six perfections are spoken of first.

Why Exactly Six Perfections Are Taught, No More and No Fewer: To Extinguish the Suffering of the Beings of the Six Paths

Question: Why are exactly six perfections spoken of, no more and no fewer?

Answer: The Buddha, as king of the Dharma, according to the degree to which beings' capacities can be ferried across, sometimes speaks briefly of one, two, three, or four; sometimes he speaks at length, as the Sūtra of the Worthy Kalpa says there are eighty-four thousand perfections. Furthermore, the beings of the six paths all undergo the suffering and affliction of body and mind—the beings of the hells undergo the suffering of beating and flogging; in the path of animals they undergo the suffering of harming one another; in the path of hungry ghosts they undergo the suffering of hunger; in the human path they undergo the suffering of craving and seeking sensual pleasure; in the heavens they undergo the suffering of parting, at the end of life, from the objects of desire they love; in the path of the asuras they undergo the suffering of fighting. The bodhisattva gives rise to the mind of great compassion and wishes to extinguish the suffering of the beings of the six paths, and so he gives rise to the six perfections. Precisely because of this, six perfections are spoken of, no more and no fewer.

Why the Perfection of Giving Is Described by Only Five Marks: The Five Marks Already Gather in All Giving

Question: Giving (the perfection of giving) has all kinds of marks; why does the Buddha here speak of only five marks—namely, with a mind in accord with sarvajñā, relinquishing inner and outer things, sharing this merit in common with all beings, dedicating it to anuttarā samyaksaṃbodhi, and because there is nothing to be attained? Why does he not speak of the mind of great kindness and compassion, making offerings to the Buddhas, and also the supernormal powers, giving, and so on?

Answer: Within these five marks all giving is already gathered in. As for ‘giving with a mind in accord with sarvajñā’: this is taking the Buddha path as one's object and relying on the Buddha path. As for ‘relinquishing inner and outer’: this is relinquishing all afflictions. As for ‘in common with beings’: this is the mind of great compassion. As for ‘dedicating’: it is that with this giving one seeks only the Buddha path and does not seek any other recompense. As for ‘because there is nothing to be attained’: it is that one has obtained a share of the real mark of all dharmas, prajñāpāramitā, so this giving is not deceptive, not inverted, and also without end.

Would Speaking Only of the Mind in Accord with Sarvajñā Not Suffice? The Meaning of Giving Is Distinguished by Four Matters

Question: If that is so, then five marks are not needed; it would be enough to speak only of the mind in accord with sarvajñā!

Answer: It is acceptable to say so! It is only because beings do not understand the meaning of how to practise giving with a mind in accord with sarvajñā that four matters are used to explain its meaning distinctly.

As for ‘a mind in accord with sarvajñā’: it is with the mind of a bodhisattva to aspire to the Buddha's sarvajñā, taking it as the object, taking it as the thought, binding the mind to it. Holding to this giving, one seeks to obtain the fruit of sarvajñā, and does not seek the causes and conditions of this present life, fame, favour and affection, and so on, nor seek in later lives a place of wealth and honour as a wheel-turning sage king or a heavenly king; for the sake of ferrying beings across one does not seek even nirvāṇa, but wishes only to be complete in the Buddha-dharmas such as omniscience, so as to extinguish entirely the suffering of all beings; this is called a mind in accord with sarvajñā. As for ‘inner and outer things’: inner means the head, brain, bones, marrow, blood, flesh, and so on, which are spoken of first because they are hard to relinquish; outer things are lands, wife and children, the seven jewels, food and drink, and so on. As for ‘in common with all beings’: it means that the meritorious recompense of this giving is enjoyed in common with all beings; it is like a great household that plants grain and eats it together with everyone. The meritorious recompense of the bodhisattva is something all beings come to rely on; it is like a fine fruit tree, on which the many birds all gather. As for ‘dedicating’: it is said with regard to this merit, that one does not seek any other recompense but seeks only anuttarā samyaksaṃbodhi.

Question: First ‘a mind in accord with sarvajñā’ was spoken of, and later ‘dedicating’ is spoken of; what is the difference between the two?

Answer: ‘A mind in accord with sarvajñā’ is for producing the causes and conditions of all kinds of merit; ‘dedicating’ is not seeking any other recompense and seeking only the Buddha path. Furthermore, the mind in accord with sarvajñā practises giving in order to be in accord with anuttarā samyaksaṃbodhi; just as was said in the meaning explained before: sarvajñā is the master, and all merits are for the sake of sarvajñā. In praising the Buddha's wisdom there are two kinds: the first is unsurpassed right knowledge, called anuttarā samyaksaṃbodhi; the second is the omniscience of all kinds, called sarvajñā. As for ‘using nothing to be attained’: it is practising giving with the mind of prajñāpāramitā, according with the real mark of all dharmas and not deceptive. Explanations of all these kinds explain the meaning of giving (the perfection of giving).

Why the Perfection of Morality Is Described Only as the Ten Wholesome Paths: The Ten Wholesome Are the Precepts in Their General Mark

Question: Morality (the perfection of morality) gathers in all the precepts, just as the great ocean gathers in all streams. Matters such as not drinking alcohol, not eating after midday, and not harming beings with a stick are not included within the ten wholesome paths; why, then, are only the ten wholesome paths spoken of?

Answer: The Buddha speaks of the six perfections in terms of their general mark; the ten wholesome paths are precepts in their general mark, and in their particular marks there are measureless precepts. Not drinking alcohol and not eating after midday are included within non-greed; not harming beings with a stick and so on are included within non-hatred; the other precepts likewise follow according to their meaning. Precepts concern bodily action and verbal action, and are gathered in by the seven wholesome paths. As for the ten wholesome paths together with their preliminary and subsequent stages—for example, when one resolves to kill, the means used at that time, such as harsh speech, whipping, binding, cutting and stabbing, up to bringing the victim to the point of death, all belong to the beginning; after death, flaying, eating, and cutting up the body with delight are all called the subsequent; taking the life is the substance itself; these three things taken together are called, in sum, the unwholesome path of killing. From this one knows that to speak of the ten wholesome paths is to gather in all the precepts.

The Ten Wholesome Are the Old Precepts and the Rules of Restraint Are Guests: The Differences of Repentance and No Repentance, of a Buddha Present and No Buddha

Furthermore, the bodhisattva gives rise to a mind of kindness and compassion and arouses anuttarā samyaksaṃbodhi; with giving he benefits beings, and whatever they need, he gives it to them all in full; keeping the precepts, he does not trouble or harm beings and does not inflict all kinds of suffering, but constantly bestows fearlessness. The ten paths of wholesome action are the root; all the rest are distant causes and conditions of not troubling or harming beings. The rules of discipline are established for realising nirvāṇa in this present life; although sexual desire does not trouble or harm beings, it becomes a grave offence because it binds the mind; therefore within the rules of discipline sexual desire is placed first. For householders in white, the precept against killing comes first; this is for the sake of seeking merit. The bodhisattva does not seek nirvāṇa in this present life; through measureless lifetimes he goes back and forth in birth and death, cultivating all kinds of merit. Therefore the ten wholesome paths are the old precepts, and the other rules of restraint are guest precepts.

Furthermore, if a Buddha appears in a good age, there are none of these rules of discipline; as with Śākyamuni Buddha, who, although he appeared in an evil age, for the first twelve years still did not have these precepts; from this one knows that the rules of restraint are guests. Furthermore, precepts are of two kinds: when there is a Buddha, they may be present or absent; but the ten wholesome, whether there is a Buddha or no Buddha, are always present. Furthermore, a precept within the rules of discipline, though subtle, is purified once there is repentance; but if one breaks the precepts of the ten wholesome, even if one repents, the offence leading to the three evil paths still cannot be removed. It is like a bhikṣu who kills an animal: although he repents, the retribution for the offence still cannot be removed. For causes and conditions of all these kinds, only the ten paths of wholesome action are spoken of. Both practising them oneself and teaching others is called the perfection of morality. Of the ten wholesome paths, seven matters are precepts, and three matters are for the sake of guarding them, so together they are called the perfection of morality. The other perfections are likewise distinguished according to their meaning; as in the discussion of the six perfections in the very first chapter, they have already been explained at length.

Prajñā Is Named Relinquishing Marks: All Dharmas Are Practised Through Nothing to Be Attained, and the Mind Neither Weakens Nor Regrets

This sūtra is named Prajñāpāramitā, and the name prajñāpāramitā is precisely the relinquishing of all marks; therefore in all dharmas one practises through nothing to be attained.

Question: To accumulate all kinds of wholesome dharmas with a mind that has something to be attained is not easy even so; how much less with a mind that has nothing to be attained!

Answer: If one has already obtained this wisdom of nothing to be attained, then at that point it could instead obstruct wholesome practice or give rise to wrong doubts; if one has not yet obtained this wisdom of nothing to be attained, then at that point there is nothing to obstruct and no wrong doubts arise! The Buddha too does not approve of cultivating the various wholesome paths with a clinging mind or a mind that grasps at marks. Why? Because deceptive dharmas that abide in the world are in the end exhausted. If one cultivates wholesome dharmas with a clinging mind, it is easy to destroy; if, clinging to emptiness, one gives rise to retreat and regret, one instead loses this path! It is like a fire that arises among grass: when it meets water it goes out; but if a fire arises within water, nothing can put it out. The merit cultivated by a bodhisattva who is a beginner in practice and clings to and grasps at marks is like fire among grass, easily extinguished; but if it is a bodhisattva who has realised the real mark, cultivating the various practices with the mind of great compassion, it is hard to destroy, like fire arising in water, which nothing can put out. Therefore, although he cultivates the various practices with a mind of nothing to be attained, his mind is not timid or weak and gives rise to no doubt or regret. This is a brief explanation of the meaning of the six perfections. If it is explained at length, then, as in the very first chapter, each and every perfection is complete in itself.

After Each of the Eighteen Emptinesses It Is Said Neither Permanent Nor Annihilated: The Middle Way Departs from the Two Extremes of Permanence and Annihilation

As for the eighteen emptinesses: within the six perfections they are spoken in terms of the meaning of the perfection of prajñā—not clinging to dharmas. Why? Precisely because there are the eighteen emptinesses. The discussion of the eighteen emptinesses is as in the very first chapter, where the Buddha told Śāriputra: A bodhisattva-mahāsattva who wishes to abide in the eighteen emptinesses should train in prajñāpāramitā. The meaning there should be explained at length here.

Question: For the eighteen emptinesses, inner emptiness and the rest, it is said after each ‘neither permanent nor annihilated’; what is the meaning of this?

Answer: If a person does not cultivate this emptiness, he will certainly fall into the two extremes of permanence and annihilation. Why? If dharmas really existed, there would be no sense in which they could cease, and so one falls into the view of permanence. It is like a person who comes out of one house and enters another: although the eye does not see him, one cannot say that he no longer exists; dharmas are also like this, entering the present from the future and entering the past from the present; seeing it this way is not-ceasing, and falls into permanence. The practitioner regards existence as a misfortune and so uses emptiness to break existence; yet his mind in turn comes to prize emptiness, and one who clings to emptiness falls into annihilation. Therefore one uses this emptiness to break existence, yet does not cling to emptiness either; departing from these two extremes of permanence and annihilation, one cultivates these eighteen emptinesses by the middle way, and with the mind of great compassion ferries beings across; therefore after each of the eighteen emptinesses it is said ‘neither permanent nor annihilated’, and this is called the Mahāyāna. If one goes against this, one becomes a madman of idle discourse, gaining nothing at all within the Buddha-dharma; it is like a person among a heap of treasures who takes a crystal bead, which looks fine to the eye but in fact has no value at all.

Why Four More Emptinesses Are Taught Beyond the Eighteen: From the emptiness of dharmas and the mark of dharmas to the emptiness of other-dharmas in other-dharmas

Question: If the eighteen emptinesses already gather in all emptinesses, why are four more emptinesses spoken of?

Answer: Within the eighteen emptinesses, the emptinesses at hand are already all gathered in. The Buddhas have two ways of teaching: either first briefly and then at length, or first at length and then briefly. First briefly and then at length is for explaining the meaning; first at length and then briefly is for ease of receiving and upholding. Sometimes, for beings who arrived later at the gathering, the essentials are spoken briefly; sometimes they are proclaimed in verse. Now the Buddha first spoke at length of the eighteen emptinesses, and afterward spoke briefly of the four emptinesses of marks.

As for ‘the emptiness of dharmas and the mark of dharmas’: in all dharmas the mark of a dharma is unfindable; for example, in form the mark of form is unfindable. Furthermore, a dharma cannot be produced from within a dharma, so it is called ‘the emptiness of dharmas in dharmas’.

As for ‘the emptiness of non-existent dharmas in non-existent dharmas’: unconditioned dharmas are called ‘non-dharma’. Why? Because their mark is unfindable.

Question: The Buddha speaks of unconditioned dharmas by way of the three marks of arising, abiding, and ceasing; how can he also say that they have no mark?

Answer: It is not so! To break arising, ‘non-arising’ is spoken of; to break abiding, ‘non-abiding’ is spoken of; to break ceasing, ‘non-ceasing’ is spoken of; all these names exist from the side of arising, abiding, and ceasing, and apart from this there is no other dharma of non-arising or non-ceasing. This is called ‘the emptiness of non-existent dharmas in non-existent dharmas’. This meaning is as spoken of under ‘the emptiness of the unconditioned’.

As for ‘the emptiness of own-dharmas in own-dharmas’: own-dharma means the own-nature of dharmas. Own-nature is of two kinds: the first is like worldly dharmas, such as the solid nature of earth and so on; the second is the suchness, dharma-nature, and reality-limit known by the sages. This dharma is empty. Why? It is not that the emptiness of these two kinds of nature exists only because they are known by wisdom and views—it is empty in nature from the beginning, as was said before.

Question: Suchness, dharma-nature, and the reality-limit are already gathered in among unconditioned dharmas; why speak of them again?

Answer: This speaks of the real mark of the five aggregates—dharma-nature, suchness, and the reality-limit—in terms of the distinctions made at the time of contemplation; and further, it is not that they are made empty by contemplating them with the wisdom of emptiness; rather, their nature is so of itself.

Question: For example, form is own-dharma, and consciousness is other-dharma. Why is it said here that ‘suchness, dharma-nature, and the reality-limit’ always abide whether there is a Buddha or no Buddha, and that what is beyond these is called other-dharma emptiness?

Answer: Because some people have not yet skilfully cut off the fetter of views, they give rise to clinging everywhere. Such people, hearing of suchness, dharma-nature, and the reality-limit, think that beyond these there are other dharmas besides; therefore it is said that what goes beyond ‘suchness, dharma-nature, and the reality-limit’ is also still empty.

The Mahāyāna Also Has the Hundred and Eight Samādhi: First the Full List of Names

The Buddha went on. Furthermore, Subhūti, the Mahāyāna of the bodhisattva-mahāsattva also includes these, namely: the Śūraṃgama samādhi, the Jewel-Seal samādhi, the Lion's-Play samādhi, the Wondrous-Moon samādhi, the Moon-Banner-Mark samādhi, the Bringing-Forth-All-Dharmas samādhi, the Contemplating-the-Summit samādhi, the Assured-Dharma-Nature samādhi, the Assured-Banner-Mark samādhi, the Vajra samādhi, the Entering-the-Dharma-Seal samādhi, the King-of-Samādhi-Established samādhi, the Emitting-Radiance samādhi, the Advancing-in-Power samādhi, the Rising-High samādhi, the Certain-Entry-into-Eloquence samādhi, the Explaining-Names-and-Words samādhi, the Contemplating-the-Directions samādhi, the Dhāraṇī-Seal samādhi, the Undeceiving samādhi, the Ocean-Gathering-All-Dharmas samādhi, the Covering-All-Space samādhi, the Vajra-Wheel samādhi, the Severing-Jewel samādhi, the Able-to-Illuminate samādhi, the Not-Seeking samādhi, the Non-Abiding samādhi, the No-Mind samādhi, the Pure-Lamp samādhi, the Boundless-Light samādhi, the Able-to-Make-Light samādhi, the Universally-Shining-Light samādhi, the Making-All-Samādhi-Firm-and-Pure samādhi, the Stainless-Light samādhi, the Joy samādhi, the Lightning-Flash samādhi, the Inexhaustible samādhi, the Majestic-Virtue samādhi, the Free-from-Exhaustion samādhi, the Immovable samādhi, the Non-Retreating samādhi, the Sun-Lamp samādhi, the Pure-Moon samādhi, the Pure-Light samādhi, the Able-to-Make-Light samādhi, the Making-Activity samādhi, the Mark-of-Knowing samādhi, the Like-a-Vajra samādhi, the Abiding-Mind samādhi, the Universal-Light samādhi, the Firmly-Established samādhi, the Heap-of-Jewels samādhi, the Wondrous-Dharma-Seal samādhi, the Equality-of-Dharmas samādhi, the Cutting-Off-Delight samādhi, the Reaching-the-Summit-of-Dharma samādhi, the Able-to-Disperse samādhi, the Distinguishing-the-Phrases-of-All-Dharmas samādhi, the Mark-of-the-Equality-of-Letters samādhi, the Free-from-Letters samādhi, the Cutting-Off-Objects samādhi, the Indestructible samādhi, the No-Variety-of-Marks samādhi, the Placeless-Practice samādhi, the Free-from-Obscurity samādhi, the No-Going samādhi, the Unchanging samādhi, the Crossing-Beyond-Objects samādhi, the Gathering-All-Merits samādhi, the Abiding-in-No-Mind samādhi, the Wondrous-Pure-Flower samādhi, the samādhi of the limbs of awakening, the Immeasurable-Eloquence samādhi, the Equal-to-the-Unequalled samādhi, the Crossing-Beyond-All-Dharmas samādhi, the Distinguishing-All-Dharmas samādhi, the Dispelling-Doubt samādhi, the No-Abiding-Place samādhi, the Single-Adornment samādhi, the Arising-of-Practices samādhi, the Single-Practice samādhi, the Not-Single-Practice samādhi, the Wondrous-Practice samādhi, the Penetrating-and-Dispersing-All-Existence-to-Its-Bottom samādhi, the Entering-Names-and-Words samādhi, the Free-from-Sounds-Letters-and-Words samādhi, the Kindled-Torch samādhi, the Pure-Marks samādhi, the Breaking-Marks samādhi, the Wondrous-Fullness-of-All-Kinds samādhi, the Not-Delighting-in-Pain-or-Pleasure samādhi, the Mark-of-the-Inexhaustible samādhi, the Dhāraṇī samādhi, the Gathering-the-Marks-of-Wrong-and-Right samādhi, the Extinguishing-Aversion-and-Love samādhi, the Against-and-Along samādhi, the Pure-Radiance samādhi, the Firm-and-Solid samādhi, the Full-Moon-Pure-Radiance samādhi, the Great-Adornment samādhi, the Able-to-Illuminate-All-the-World samādhi, the Equality-of-Samādhi samādhi, the Gathering-All-Contention-and-samādhi of non-contention, the Not-Delighting-in-Any-Abode samādhi, the Abiding-Fixed-in-Suchness samādhi, the Destroying-the-Body's-Decay samādhi, the Destroying-Speech-Like-Space samādhi, and the Free of Attachment, Undefiled as Space samādhi.

The Sūtra Explains the Names One by One (1): From Śūraṃgama to Covering All Space

What is the Śūraṃgama samādhi? Being able to know fully the domains in which all samādhi move—this is called the Śūraṃgama samādhi. What is the Jewel-Seal samādhi? Abiding in this samādhi one is able to seal and settle all samādhi—this is called the Jewel-Seal samādhi. What is the Lion's-Play samādhi? Abiding in this samādhi one is able to play freely and at ease within all samādhi, like a lion—this is called the Lion's-Play samādhi. What is the Wondrous-Moon samādhi? Abiding in this samādhi one is able to illuminate all samādhi, like the pure moon—this is called the Wondrous-Moon samādhi. What is the Moon-Banner-Mark samādhi? Abiding in this samādhi one is able to hold the marks of all samādhi—this is called the Moon-Banner-Mark samādhi. What is the Bringing-Forth-All-Dharmas samādhi? Abiding in this samādhi one is able to bring forth all samādhi—this is called the Bringing-Forth-All-Dharmas samādhi. What is the Contemplating-the-Summit samādhi? Abiding in this samādhi one is able to contemplate and see the summit of all samādhi—this is called the Contemplating-the-Summit samādhi. What is the Assured-Dharma-Nature samādhi? Abiding in this samādhi one is able to know dharma-nature with certainty—this is called the Assured-Dharma-Nature samādhi. What is the Assured-Banner-Mark samādhi? Abiding in this samādhi one is able to hold the banner of all samādhi—this is called the Assured-Banner-Mark samādhi. What is the Vajra samādhi? Abiding in this samādhi one is able to break through all samādhi—this is called the Vajra samādhi. What is the Entering-the-Dharma-Seal samādhi? Abiding in this samādhi one is able to enter the seal of all dharmas—this is called the Entering-the-Dharma-Seal samādhi. What is the King-of-Samādhi-Established samādhi? Abiding in this samādhi, one is established and abides among all samādhi like a king—this is called the King-of-Samādhi-Established samādhi. What is the Emitting-Radiance samādhi? Abiding in this samādhi one is able to emit radiance that illuminates all samādhi—this is called the Emitting-Radiance samādhi. What is the Advancing-in-Power samādhi? Abiding in this samādhi one is able to exert force within all samādhi—this is called the Advancing-in-Power samādhi. What is the Rising-High samādhi? Abiding in this samādhi one is able to increase all samādhi—this is called the Rising-High samādhi. What is the Certain-Entry-into-Eloquence samādhi? Abiding in this samādhi one is able to expound all samādhi with eloquence—this is called the Certain-Entry-into-Eloquence samādhi. What is the Explaining-Names-and-Words samādhi? Abiding in this samādhi one is able to explain the names and words of all samādhi—this is called the Explaining-Names-and-Words samādhi. What is the Contemplating-the-Directions samādhi? Abiding in this samādhi one is able to contemplate the directions of all samādhi—this is called the Contemplating-the-Directions samādhi. What is the Dhāraṇī-Seal samādhi? Abiding in this samādhi one is able to hold the seal of all samādhi—this is called the Dhāraṇī-Seal samādhi. What is the Undeceiving samādhi? Abiding in this samādhi one does not deceive within any samādhi—this is called the Undeceiving samādhi. What is the Ocean-Gathering-All-Dharmas samādhi? Abiding in this samādhi one is able to gather in all samādhi, like the waters of the great ocean—this is called the Ocean-Gathering-All-Dharmas samādhi. What is the Covering-All-Space samādhi? Abiding in this samādhi one is able to cover all samādhi everywhere, like empty space—this is called the Covering-All-Space samādhi.

The Sūtra Explains the Names One by One (2): From Vajra Wheel to Pure Light

What is the Vajra-Wheel samādhi? Abiding in this samādhi one is able to hold the boundaries of all samādhi—this is called the Vajra-Wheel samādhi. What is the Severing-Jewel samādhi? Abiding in this samādhi one is able to sever the defiling stains of affliction in all samādhi—this is called the Severing-Jewel samādhi. What is the Able-to-Illuminate samādhi? Abiding in this samādhi one is able to illuminate all samādhi clearly with light—this is called the Able-to-Illuminate samādhi. What is the Not-Seeking samādhi? Abiding in this samādhi there is not a single dharma to be sought—this is called the Not-Seeking samādhi. What is the Non-Abiding samādhi? Abiding in this samādhi one does not see any dharma abiding within any samādhi—this is called the Non-Abiding samādhi. What is the No-Mind samādhi? Abiding in this samādhi, neither mind nor mental factors are active—this is called the No-Mind samādhi. What is the Pure-Lamp samādhi? Abiding in this samādhi one is able to make light within all samādhi, like a lamp—this is called the Pure-Lamp samādhi. What is the Boundless-Light samādhi? Abiding in this samādhi one is able to give boundless light to all samādhi—this is called the Boundless-Light samādhi. What is the Able-to-Make-Light samādhi? Abiding in this samādhi one is able at once to make light for all samādhi—this is called the Able-to-Make-Light samādhi. What is the Universally-Shining-Light samādhi? Abiding in this samādhi one is then able to illuminate the gates of all samādhi—this is called the Universally-Shining-Light samādhi. What is the Making-All-Samādhi-Firm-and-Pure samādhi? Abiding in this samādhi one is able to make the marks of all samādhi firm and pure—this is called the Making-All-Samādhi-Firm-and-Pure samādhi. What is the Stainless-Light samādhi? Abiding in this samādhi one is able to remove the defiling stains of all samādhi and also able to illuminate all samādhi—this is called the Stainless-Light samādhi. What is the Joy samādhi? Abiding in this samādhi one is able to experience the joy and delight of all samādhi—this is called the Joy samādhi. What is the Lightning-Flash samādhi? Abiding in this samādhi one illuminates all samādhi, like a flash of lightning—this is called the Lightning-Flash samādhi. What is the Inexhaustible samādhi? Abiding in this samādhi one does not see any exhaustion within any samādhi—this is called the Inexhaustible samādhi. What is the Majestic-Virtue samādhi? Abiding in this samādhi one's majestic virtue shines forth among all samādhi—this is called the Majestic-Virtue samādhi. What is the Free-from-Exhaustion samādhi? Abiding in this samādhi one does not see that any samādhi comes to an end—this is called the Free-from-Exhaustion samādhi. What is the Immovable samādhi? Abiding in this samādhi one is able to make all samādhi unmoving and free of idle discourse—this is called the Immovable samādhi. What is the Non-Retreating samādhi? Abiding in this samādhi one is able not to see any samādhi retreat or be lost—this is called the Non-Retreating samādhi. What is the Sun-Lamp samādhi? Abiding in this samādhi one is able to emit radiance that illuminates the gates of all samādhi—this is called the Sun-Lamp samādhi. What is the Pure-Moon samādhi? Abiding in this samādhi one is able to remove the darkness of all samādhi—this is called the Pure-Moon samādhi. What is the Pure-Light samādhi? Abiding in this samādhi one attains the four unobstructed knowledges within all samādhi—this is called the Pure-Light samādhi.

The Sūtra Explains the Names One by One (3): From Able to Make Light to No Going

What is the Able-to-Make-Light samādhi? Abiding in this samādhi, one is able to make light at the gates of all samādhi—this is called the Able-to-Make-Light samādhi. What is the Making-Activity samādhi? Abiding in this samādhi one is able to make every samādhi have its own activity—this is called the Making-Activity samādhi. What is the Mark-of-Knowing samādhi? Abiding in this samādhi one is able to see the mark of knowing in all samādhi—this is called the Mark-of-Knowing samādhi. What is the Like-a-Vajra samādhi? Abiding in this samādhi one is able to pierce through all dharmas, and yet does not see anything pierced through—this is called the Like-a-Vajra samādhi. What is the Abiding-Mind samādhi? Abiding in this samādhi, the mind does not move, does not turn, is not troubled, and does not even give rise to the thought that there is this mind—this is called the Abiding-Mind samādhi. What is the Universal-Light samādhi? Abiding in this samādhi one is able to see everywhere the light of all samādhi—this is called the Universal-Light samādhi. What is the Firmly-Established samādhi? Abiding in this samādhi, one is established and unmoving among all samādhi—this is called the Firmly-Established samādhi. What is the Heap-of-Jewels samādhi? Abiding in this samādhi one is able to see all samādhi everywhere, like seeing a heap of jewels—this is called the Heap-of-Jewels samādhi. What is the Wondrous-Dharma-Seal samādhi? Abiding in this samādhi one is able to seal and settle all samādhi, because it seals with no seal—this is called the Wondrous-Dharma-Seal samādhi. What is the Equality-of-Dharmas samādhi? Abiding in this samādhi one contemplates all dharmas as equal, with not a single dharma unequal—this is called the Equality-of-Dharmas samādhi. What is the Cutting-Off-Delight samādhi? Abiding in this samādhi one is able to cut off delighted attachment to all dharmas—this is called the Cutting-Off-Delight samādhi. What is the Reaching-the-Summit-of-Dharma samādhi? Abiding in this samādhi one is able to extinguish the darkness of all dharmas and also stands above all samādhi—this is called the Reaching-the-Summit-of-Dharma samādhi. What is the Able-to-Disperse samādhi? Abiding in this samādhi one is able to break up and disperse dharmas—this is called the Able-to-Disperse samādhi. What is the Distinguishing-the-Phrases-of-All-Dharmas samādhi? Abiding in this samādhi one is able to distinguish the words and phrases of the dharmas of all samādhi—this is called the Distinguishing-the-Phrases-of-All-Dharmas samādhi. What is the Mark-of-the-Equality-of-Letters samādhi? Abiding in this samādhi one is able to attain the equality of letters of all samādhi—this is called the Mark-of-the-Equality-of-Letters samādhi. What is the Free-from-Letters samādhi? Abiding in this samādhi, one does not see even a single letter within any samādhi—this is called the Free-from-Letters samādhi. What is the Cutting-Off-Objects samādhi? Abiding in this samādhi one is able to cut off the clinging to objects of all samādhi—this is called the Cutting-Off-Objects samādhi. What is the Indestructible samādhi? Abiding in this samādhi one does not see any alteration in dharmas—this is called the Indestructible samādhi. What is the No-Variety-of-Marks samādhi? Abiding in this samādhi one does not see any variety of distinctions in dharmas—this is called the No-Variety-of-Marks samādhi. What is the Placeless-Practice samādhi? Abiding in this samādhi one does not see that any samādhi has a place—this is called the Placeless-Practice samādhi. What is the Free-from-Obscurity samādhi? Abiding in this samādhi one is able to be free of the subtle darkness of all samādhi—this is called the Free-from-Obscurity samādhi. What is the No-Going samādhi? Abiding in this samādhi one does not see that any samādhi has a mark of going—this is called the No-Going samādhi.

The Sūtra Explains the Names One by One (4): From Unchanging to Pure Marks

What is the Unchanging samādhi? Abiding in this samādhi one does not see that any samādhi has a mark of alteration—this is called the Unchanging samādhi. What is the Crossing-Beyond-Objects samādhi? Abiding in this samādhi one is able to cross beyond the object-realms of all samādhi—this is called the Crossing-Beyond-Objects samādhi. What is the Gathering-All-Merits samādhi? Abiding in this samādhi one is able to gather the merits of all samādhi—this is called the Gathering-All-Merits samādhi. What is the Abiding-in-No-Mind samādhi? Abiding in this samādhi, the mind does not enter into attachment within any samādhi—this is called the Abiding-in-No-Mind samādhi. What is the Wondrous-Pure-Flower samādhi? Abiding in this samādhi one is able to make all samādhi attain purity and beauty, like a flower—this is called the Wondrous-Pure-Flower samādhi. What is the samādhi of the limbs of awakening? Abiding in this samādhi, one attains the seven limbs of awakening within all samādhi—this is called the samādhi of the limbs of awakening. What is the Immeasurable-Eloquence samādhi? Abiding in this samādhi, one attains immeasurable eloquence regarding all dharmas—this is called the Immeasurable-Eloquence samādhi. What is the Equal-to-the-Unequalled samādhi? Abiding in this samādhi, one attains the mark of equal to the unequalled within all samādhi—this is called the Equal-to-the-Unequalled samādhi. What is the Crossing-Beyond-All-Dharmas samādhi? Abiding in this samādhi one is able to cross beyond all samādhi—this is called the Crossing-Beyond-All-Dharmas samādhi. What is the Distinguishing-All-Dharmas samādhi? Abiding in this samādhi, one is able to distinguish, see, and know both all samādhi and all dharmas—this is called the Distinguishing-All-Dharmas samādhi. What is the Dispelling-Doubt samādhi? Abiding in this samādhi one is able to dispel doubts about dharmas—this is called the Dispelling-Doubt samādhi. What is the No-Abiding-Place samādhi? Abiding in this samādhi one does not see that dharmas have an abiding-place—this is called the No-Abiding-Place samādhi. What is the Single-Adornment samādhi? Abiding in this samādhi one never sees that dharmas have a dual mark—this is called the Single-Adornment samādhi. What is the Arising-of-Practices samādhi? Abiding in this samādhi one does not see any arising of practices—this is called the Arising-of-Practices samādhi. What is the Single-Practice samādhi? Abiding in this samādhi one does not see that any samādhi has a near shore or a far shore—this is called the Single-Practice samādhi. What is the Not-Single-Practice samādhi? Abiding in this samādhi one does not see that any samādhi has a single mark—this is called the Not-Single-Practice samādhi. What is the Wondrous-Practice samādhi? Abiding in this samādhi one does not see that any samādhi has a dual mark—this is called the Wondrous-Practice samādhi. What is the Penetrating-and-Dispersing-All-Existence-to-Its-Bottom samādhi? Abiding in this samādhi one is able to enter all existence and all samādhi, one's wisdom penetrating and yet there being nothing penetrated—this is called the Penetrating-and-Dispersing-All-Existence-to-Its-Bottom samādhi. What is the Entering-Names-and-Words samādhi? Abiding in this samādhi one is able to enter the names, marks, and words of all samādhi—this is called the Entering-Names-and-Words samādhi. What is the Free-from-Sounds-Letters-and-Words samādhi? Abiding in this samādhi one does not see that any samādhi has sounds, letters, or words—this is called the Free-from-Sounds-Letters-and-Words samādhi. What is the Kindled-Torch samādhi? Abiding in this samādhi one's majestic virtue shines bright, like a torch—this is called the Kindled-Torch samādhi. What is the Pure-Marks samādhi? Abiding in this samādhi one is able to purify the marks of all samādhi—this is called the Pure-Marks samādhi.

The Sūtra Explains the Names One by One (5): From Breaking Marks to Free of Attachment, Undefiled as Space

What is the Breaking-Marks samādhi? Abiding in this samādhi one does not see the marks of any samādhi—this is called the Breaking-Marks samādhi. What is the Wondrous-Fullness-of-All-Kinds samādhi? Abiding in this samādhi, every kind of samādhi is completely fulfilled—this is called the Wondrous-Fullness-of-All-Kinds samādhi. What is the Not-Delighting-in-Pain-or-Pleasure samādhi? Abiding in this samādhi one does not see that any samādhi has pain or pleasure—this is called the Not-Delighting-in-Pain-or-Pleasure samādhi. What is the Mark-of-the-Inexhaustible samādhi? Abiding in this samādhi one does not see that any samādhi comes to an end—this is called the Mark-of-the-Inexhaustible samādhi. What is the Dhāraṇī samādhi? Abiding in this samādhi one is able to hold all samādhi in total retention—this is called the Dhāraṇī samādhi. What is the Gathering-the-Marks-of-Wrong-and-Right samādhi? Abiding in this samādhi one does not see marks of wrong or right within any samādhi—this is called the Gathering-the-Marks-of-Wrong-and-Right samādhi. What is the Extinguishing-Aversion-and-Love samādhi? Abiding in this samādhi one does not see that any samādhi has aversion or love—this is called the Extinguishing-Aversion-and-Love samādhi. What is the Against-and-Along samādhi? Abiding in this samādhi one does not see that dharmas or any samādhi go against or along—this is called the Against-and-Along samādhi. What is the Pure-Radiance samādhi? Abiding in this samādhi one does not see that any samādhi has defiling stains on its radiance—this is called the Pure-Radiance samādhi. What is the Firm-and-Solid samādhi? Abiding in this samādhi one does not see that any samādhi is not firm—this is called the Firm-and-Solid samādhi. What is the Full-Moon-Pure-Radiance samādhi? Abiding in this samādhi one makes all samādhi completely fulfilled, like the moon on the fifteenth day—this is called the Full-Moon-Pure-Radiance samādhi. What is the Great-Adornment samādhi? Abiding in this samādhi one is able to accomplish all samādhi with the great adornment—this is called the Great-Adornment samādhi. What is the Able-to-Illuminate-All-the-World samādhi? Abiding in this samādhi one is able to illuminate all samādhi and all dharmas—this is called the Able-to-Illuminate-All-the-World samādhi. What is the Equality-of-Samādhi samādhi? Abiding in this samādhi one does not see any mark of concentration or distraction within any samādhi—this is called the Equality-of-Samādhi samādhi. What is the Gathering-All-Contention-and-samādhi of non-contention? Abiding in this samādhi one is able to make all samādhi not discriminate between contention and non-contention—this is called the Gathering-All-Contention-and-samādhi of non-contention. What is the Not-Delighting-in-Any-Abode samādhi? Abiding in this samādhi one does not see that any samādhi has a place of reliance—this is called the Not-Delighting-in-Any-Abode samādhi. What is the Abiding-Fixed-in-Suchness samādhi? Abiding in this samādhi one does not go beyond the mark of suchness of any samādhi—this is called the Abiding-Fixed-in-Suchness samādhi. What is the Destroying-the-Body's-Decay samādhi? Abiding in this samādhi one does not see any mark of a body—this is called the Destroying-the-Body's-Decay samādhi. What is the Destroying-Speech-Like-Space samādhi? Abiding in this samādhi one does not see the verbal action of any samādhi, as with empty space—this is called the Destroying-Speech-Like-Space samādhi. What is the Free of Attachment, Undefiled as Space samādhi? Abiding in this samādhi one sees dharmas as being like empty space, unobstructed, and is also not stained by attachment—this is called the Free of Attachment, Undefiled as Space samādhi.

The Sūtra's Words Are Complete: All Returns to the Mahāyāna

Subhūti, this is what is called the Mahāyāna of the bodhisattva-mahāsattva.

The Treatise-Author Opens: The Hundred and Eight Samādhi Correspond to the Perfection of Meditation; the Buddha Spoke Briefly and the Treatise Explains Anew

What follows is the treatise's explanation. Above, the eighteen emptinesses were used to explain the prajñāpāramitā; now the hundred and eight samādhi are used to explain the perfection of meditation. As for these hundred and eight samādhi, the Buddha himself stated their meaning, and because the people of that time had sharp faculties, they were all able to believe and understand. Now it is not so; the treatise-author explains their meaning anew so that people may understand it easily.

The Treatise Explains (1): Śūraṃgama as the Mark of Heroism, the Three Dharma Seals of the Jewel Seal, Lion's Play, Wondrous Moon, and Moon Banner

The Śūraṃgama samādhi. In the language of Qin it is called ‘the mark of heroism’: it is able to distinguish and know fully how many and how deep or shallow the modes of practice of all samādhi are, just as a great general knows how great or small the strength of all his troops is. Furthermore, when a bodhisattva attains this samādhi, none of the Māras of affliction, nor the retinues of Māra, can ruin him. It is like the jewel-general who commands the troops of the wheel-turning sage king: wherever he goes, there is none that does not submit.

The Jewel-Seal samādhi. It is able to seal and settle all samādhi. Among all jewels, the Dharma jewel is the real jewel; in this world, in later worlds, and on up to nirvāṇa, it is able to bring benefit. As is said in a sūtra: the Buddha told the bhikṣus: I teach you the Dharma, and the Dharma that I teach is what is called the Dharma seal. The Dharma seal is the jewel seal, and the jewel seal is the three gates of liberation. Furthermore, some say that the three Dharma seals are called the Jewel-Seal samādhi, namely: all dharmas are without self; all constructed dharmas are impermanent; nirvāṇa is quiescence. These three Dharma seals no god or human being is able to break down in accordance with the Dharma. Entering this samādhi, one is able to contemplate dharmas in these three ways; this is called the jewel seal. Furthermore, prajñāpāramitā is the jewel, and the samādhi in accord with it is called the seal; this is called the jewel seal.

The Lion's-Play samādhi. When a bodhisattva attains this samādhi, he is at ease in entering and leaving all samādhi, slowly or quickly. It is like when the various beasts are frolicking: if they see a lion, they are all terrified and cowed; when the lion frolics, he is at ease and has nothing to fear or find difficult. Furthermore, when the lion frolics among the herds of beasts, the strong he kills and the submissive he lets go. The bodhisattva is also like this: having attained this samādhi, among those of the outside paths, the strong he refutes and the faithful he ferries across. Furthermore, as for the lion's play, it is as was said in the very first chapter: when the bodhisattva enters this samādhi, the great earth shakes in six ways, making the boiling waters and fires of the hells in all the worlds of the ten directions turn cool, the blind able to see, the deaf able to hear, and so on.

The Wondrous-Moon samādhi. Just as the full moon is pure, without any kind of obscuring film, and is able to dispel the darkness of the night, so is this samādhi: when the bodhisattva enters this samādhi, he is able to dispel the darkness and screening of wrong views, ignorance, and so on regarding dharmas.

The Moon-Banner-Mark samādhi. It is like the banner of a great general, on which the form of a moon is made with jewels; those who see this banner-mark all follow it. When the bodhisattva enters this samādhi, he penetrates dharmas without obstruction, and people all follow him.

The Bringing-Forth-All-Dharmas samādhi. When a bodhisattva attains this samādhi, he is able to make all samādhi increase, just as timely rain makes the woods and trees flourish.

The Contemplating-the-Summit samādhi. Entering this samādhi, one is able to see all samādhi everywhere, like one who dwells on a mountain summit and sees all things entirely.

The Assured-Dharma-Nature samādhi. Dharma-nature is immeasurable and non-dual, hard to hold. Entering this samādhi, one is certain to attain the mark of concentration. It is like empty space: no one is able to stay within it, but having attained the strength of the supernormal power of travel, one is then able to be within it.

The Treatise Explains (2): From Assured Banner Mark to Dhāraṇī Seal—the Vajra That Pierces Things, Established like a King, Emitting Radiance and Advancing in Power

The Assured-Banner-Mark samādhi. Entering this samādhi, one is the most honoured and senior among all samādhi, just as a general, having obtained a banner, displays his great mark.

The Vajra samādhi. It is like vajra: there is not a thing it does not sink into. This samādhi is also like this: there is nothing among dharmas it does not penetrate, and it makes each of all samādhi obtain its use. It is like mother-of-pearl, agate, and vaiḍūrya, which only vajra is able to pierce.

The Entering-the-Dharma-Seal samādhi. It is like a person entering a peaceful and secure country: with a seal he can enter, without a seal he cannot enter. When a bodhisattva attains this samādhi, he is able to enter into the real mark of all dharmas, namely the ultimate emptiness of all dharmas.

The King-of-Samādhi-Established samādhi. It is like a great king abiding in the main hall, summoning all his ministers, who all come at his command. When the bodhisattva enters the king of samādhi, he emits great light and summons the ten directions, and there are none who do not assemble. He also sends forth conjured Buddhas who go everywhere throughout the ten directions. As for ‘established’, it is like a king settled in the main hall, at ease in body and mind, with nothing to fear.

The Emitting-Radiance samādhi. Because one constantly cultivates the fire all-pervasion, there arises the power of the superknowledges, and one emits radiance of all kinds of colours at will, according to what beings like—hot, or cold, or neither hot nor cold. As for illuminating the samādhi, light is of two kinds: the first is the light of form, the second is the light of wisdom. Abiding in this samādhi, one illuminates all samādhi, and there are no wrong views, ignorance, and so on.

The Advancing-in-Power samādhi. First one attains the five powers, faith and the rest, regarding dharmas, and after that one attains the power of mastery within all samādhi. Moreover, although abiding in samādhi, one is constantly able to work supernormal transformations and ferry beings to liberation.

The Rising-High samādhi. When a bodhisattva enters this samādhi, all his merit and wisdom increase, and the nature of all samādhi comes forth from the mind.

The Certain-Entry-into-Eloquence samādhi. It is the samādhi in accord with expression and eloquence among the four unobstructed knowledges. When a bodhisattva attains this samādhi, he knows completely the order of beings' languages, the names of scriptures and books, and so on, and is able to distinguish them all without obstruction.

The Explaining-Names-and-Words samādhi. Although dharmas are empty, one uses names and words to expound the meaning of dharmas, enabling people to understand.

The Contemplating-the-Directions samādhi. Toward the beings of the ten directions, one contemplates them with kindness, compassion, and pity, with an equal mind. Furthermore, as for ‘direction’, following the principle is called finding the direction. Through the power of this samādhi, one finds the principle in all samādhi and enters and leaves them freely without obstruction.

The Dhāraṇī-Seal samādhi. Having attained this samādhi, one is able to distinguish and know that all samādhi have dhāraṇī.

The Treatise Explains (3): From Undeceiving to Universally Shining Light—Gathering Dharmas like the Ocean, the Vajra Wheel, the Severing Jewel, No-Mind, Boundless Light

The Undeceiving samādhi. Some samādhi give rise to love, anger, ignorance, wrong views, and so on; this samādhi has no matter of confusion in any samādhi.

The Ocean-Gathering-All-Dharmas samādhi. Just as all the streams return to the great ocean, so the dharmas of the three vehicles all enter this samādhi. Moreover, all the other samādhi enter this samādhi—such as the liberations included in the four meditations and the four formless absorptions, the nine successive absorptions, and so on—all enter into it.

The Covering-All-Space samādhi. This empty space is immeasurable and boundless; the power of this samādhi is able to cover empty space entirely—whether sitting in full lotus, or emitting light, or filling it with sound.

The Vajra-Wheel samādhi. Just as a true vajra wheel meets no obstruction wherever it goes, so having attained this samādhi, one meets no obstruction wherever one reaches among dharmas. Furthermore, it is able to distinguish the boundaries of all samādhi, and so it is called a wheel. ‘Wheel’ means boundary.

The Severing-Jewel samādhi. It is like a jewel that is able to clean and polish all other jewels. This samādhi is also like this: it is able to remove the defilements of affliction of all samādhi. The defilements of the five desires are easy to expel, but the defilements of all samādhi are hard to remove.

The Able-to-Illuminate samādhi. Having attained this samādhi, one is able to illuminate dharmas clearly with ten kinds of wisdom, just as when the sun rises and illuminates Jambudvīpa, all things are made plain.

The Not-Seeking samādhi. One contemplates dharmas as like illusions and conjurations; craving for the three realms has already been cut off, and so there is nothing at all to seek.

The Non-Abiding samādhi. This samādhi is called the Non-Abiding samādhi. Abiding in this samādhi, one contemplates dharmas as impermanent from moment to moment, without any time of abiding.

The No-Mind samādhi. It is the absorption of cessation, or the absorption without perception. Why? The Buddha himself states the reason: on entering this samādhi, no mind or mental factors at all are active.

The Pure-Lamp samādhi. The lamp is the lamp of wisdom; all afflictions are called defilements. When one is free of these defilements, wisdom is pure.

The Boundless-Light samādhi. ‘Boundless’ means immeasurable and innumerable. Light is of two kinds: the first is the body emitting light in order to ferry beings across; the second is distinguishing the general marks and specific marks of dharmas, which is the light of wisdom. Having attained this samādhi, one is able to illuminate the boundless worlds of the ten directions and boundless dharmas.

The Able-to-Make-Light samādhi. It is able to make light regarding dharmas, like lighting a torch in the darkness.

The Universally-Shining-Light samādhi. It is like the jewel-pearl of a wheel-turning sage king which, outside the army, shines one yojana in each of the four directions. When a bodhisattva attains this samādhi, he illuminates universally all the gates of dharmas.

The Treatise Explains (4): From Making All Samādhi Firm and Pure to Pure Moon—the Four Cultivations of Concentration in Joy, the Four Accounts of the Immovable, the Pure Moon Waxing and Waning

The Making-All-Samādhi-Firm-and-Pure samādhi. Because the bodhisattva attains the power of this samādhi, he makes all samādhi pure and firm.

The Stainless-Light samādhi. It is the samādhi in accord with the three gates of liberation. Having attained this samādhi, one is free of the defilements of all samādhi, free of all ignorance, craving, and so on, and is also able to illuminate all samādhi.

The Joy samādhi. Having attained this samādhi, one gives rise to joy and delight in dharmas. Which is it? Some say it is the first meditation. As the Buddha said, there are four kinds of cultivating concentration. The first is cultivating this samādhi and attaining joy and delight in the present. The second is cultivating concentration and attaining knowledge and vision, seeing the births and deaths of beings. The third is cultivating concentration and attaining the discernment of wisdom. The fourth is cultivating concentration and attaining the exhaustion of the outflows. Furthermore, having attained this samādhi, one gives rise to immeasurable, boundless joy and delight in the Dharma.

The Lightning-Flash samādhi. Just as when lightning flashes for a moment the traveller is able to see the road, so having attained this samādhi, one sees once again the road that has been lost since the beginningless world.

The Inexhaustible samādhi. Having attained this samādhi, one extinguishes marks such as the impermanence of dharmas and at once enters non-arising and non-ceasing.

The Majestic-Virtue samādhi. When a bodhisattva attains this samādhi, he is adorned with majestic virtue.

The Free-from-Exhaustion samādhi. When a bodhisattva attains this samādhi, the merits of the roots of goodness of immeasurable asaṃkhyeya kalpas are certain to be attained, because cause, fruit, and recompense are not lost.

The Immovable samādhi. Some say the fourth meditation is immovable: in the desire realm there is movement because of the five desires; in the first meditation there is movement because of initial and sustained thought; in the second meditation there is movement because joy is abundant; in the third meditation there is movement because pleasure is abundant; the fourth meditation is free of the in-breath and out-breath and has no marks of movement of any kind, and so it is immovable. Some say the four formless absorptions are immovable, because they are free of all forms. Some say the absorption of cessation is immovable, because it is free of mind and mental factors. Some say it is only the samādhi that knows the real mark of all dharmas and is in accord with the wisdom of ultimate emptiness that is immovable. Having attained this samādhi, one does not engage in idle discourse about any samādhi or any dharma.

The Non-Retreating samādhi. Abiding in this samādhi, one does not see any samādhi retreat or be lost. The treatise-author says: the bodhisattva who abides in this samādhi is constantly non-retrogressing; it is the samādhi in accord with the wisdom of the avaivartika. ‘Non-retreating’ means not falling from the summit, as was said in the meaning of not falling from the summit.

The Sun-Lamp samādhi. Having attained this samādhi, one is able to illuminate all the gates of all dharmas and all samādhi, just as the rising sun is able to illuminate all of Jambudvīpa.

The Pure-Moon samādhi. Just as the moon from the sixteenth day wanes little by little until by the thirtieth day it is entirely gone, so too with ordinary people: their merits of all kinds of goodness diminish little by little until they are gone, and they fall into the three evil paths. And just as the moon from the first day waxes little by little until on the fifteenth day its light is pure, so too with the bodhisattva: having attained this samādhi, from the time he aroused the mind, life after life his roots of goodness increase little by little, until he attains the acceptance of the non-arising of dharmas, receives the Buddha's prediction, his wisdom is pure, and he benefits beings. He is also able to break the ignorance within all samādhi.

The Treatise Explains (5): From Pure Light to Heap of Jewels—Question and Answer on the Four Unobstructed Knowledges, the Distinction of the Three Vajras, the Monkey Mind, Question and Answer on the Divine Eye

The Pure-Light samādhi. ‘Light’ is wisdom; ‘defilement’ is obstruction. Having attained this samādhi, one has no obstruction regarding dharmas. For this reason the Buddha says here that abiding in this samādhi one attains the four unobstructed knowledges. Question: Why does the Buddha speak of the four unobstructed knowledges only here? Answer: In samādhi there is no mind of initial and sustained thought, and what one wishes to delight in speaking is, moreover, at odds with concentration; this matter is inherently difficult. It is only through the power of this samādhi that one attains the four unobstructed knowledges. The meaning of the four unobstructed knowledges is as was said earlier.

The Able-to-Make-Light samādhi. ‘Light’ is wisdom; among all kinds of wisdom, the wisdom of prajñā is foremost. The samādhi in accord with this prajñā is able to make light.

The Making-Activity samādhi. Having attained the power of this samādhi, one is able to set in motion all the samādhi previously attained.

The Mark-of-Knowing samādhi. Having attained this samādhi, one sees that within all samādhi there is a mark of true wisdom.

The Like-a-Vajra samādhi. Having attained this samādhi, one is able with wisdom to penetrate all dharmas, and yet does not see anything penetrated, because one uses nothing to be attained. Question: Why are three samādhi all called vajra? Answer: The first is called Vajra, the middle one is called Vajra Wheel, and the last is called Like a Vajra. As for the Like-a-Vajra samādhi, the Buddha says it is able to pierce through all dharmas, and yet one does not see that this vajra samādhi penetrates all samādhi. As for the Vajra-Wheel samādhi, having attained this samādhi, one is then able to hold the wheel of all samādhi. These are all meanings the Buddha himself stated. The treatise-author says: The Like-a-Vajra samādhi is able to break all the fetters of affliction without remainder, just as Śakra Devānām Indra, holding the vajra in his hand, breaks the army of the asuras. This is the last mind of one still in training; from this mind, in due order, one attains the three kinds of awakening, namely the awakening of the śrāvaka, the awakening of the pratyekabuddha, and the unsurpassed awakening of the Buddha. The Vajra samādhi is able to break all dharmas, enter nirvāṇa without remainder, and no longer receive any later existence, just as a true vajra is able to break mountains and make them perish without remainder. As for the Vajra Wheel, this samādhi is able to break all dharmas without hindrance or obstruction, just as when a vajra wheel turns, there is nothing it does not break and nothing that obstructs it. Furthermore, the first is Vajra, the second is Vajra Wheel, the third is Like a Vajra: since the names are distinct, the meanings the Buddha spoke are also each different, and the causes and conditions by which the treatise-author explains them are also each different; one should not raise difficulties over this.

The Abiding-Mind samādhi. The mark of the mind is light, swift, and hasty; it goes far and has no form; it is hard to control and hard to hold, and is constantly a mark of movement—like a young monkey, or like a flash of lightning, or like a snake's tongue. Having attained this samādhi, one is able to gather it in and make it abide. Even with the pleasures of desire in the heavens the mind does not move or turn, how much less with human desires.

The Universal-Light samādhi. Having attained this samādhi, one sees a mark of light in all dharmas and no mark of darkness. As one sees in the daytime, so also at night; as one sees what is in front, so also what is behind; as one sees above, so also below—the mind is without obstruction. Through cultivating this samādhi, one attains the superknowledge of the divine eye and sees light universally, clearly and without obstruction. Through cultivating this superknowledge well, one accomplishes the wisdom eye, illuminates dharmas universally, and sees without obstruction.

The Firmly-Established samādhi. Having attained this samādhi, one is firmly established among all merits and wholesome dharmas, just as Mount Sumeru stands in the great ocean, established and unmoving.

The Heap-of-Jewels samādhi. Having attained this samādhi, all lands become the seven jewels. Question: Is this seen with the fleshly eye, or seen in meditative absorption? Answer: Both the divine eye and the fleshly eye can see it. Why? Because the six outer sense-objects are not fixed, the practitioner who constantly cultivates meditative absorption is therefore able to transform their original mark.

The Treatise Explains (6): From Wondrous Dharma Seal to Abiding in No-Mind—Equality of Dharmas and Cutting Off Delight, Letters and Speech and Cutting Off Objects, One Mark as No Mark, Crossing Beyond Objects and Gathering Merits

The Wondrous-Dharma-Seal samādhi. ‘Wondrous Dharma’ means the profound and wondrous merit and wisdom of the Buddhas and bodhisattvas. Having attained this samādhi, one attains all profound and wondrous merit and wisdom.

The Equality-of-Dharmas samādhi. Equality is of two kinds, namely the equality of beings and the equality of dharmas. The samādhi in accord with the equality of dharmas is called Equality of Dharmas.

The Cutting-Off-Delight samādhi. Having attained this samādhi, one contemplates dharmas as impermanent, suffering, empty, without self, impure, and so on, and the mind gives rise to revulsion and detachment. It is the samādhi, among the ten perceptions, in accord with the perception that nothing in all the world is delightful.

The Reaching-the-Summit-of-Dharma samādhi. ‘Dharma’ is the dharma of the bodhisattva, namely the six perfections. Reaching into prajñāpāramitā and attaining the power of skilful means, one arrives at the summit of the mountain of Dharma. Having attained this samādhi, one is able to abide on the summit of this mountain of Dharma, and no ignorance or affliction is able to shake one.

The Able-to-Disperse samādhi. Having attained this samādhi, one is able to break up and disperse dharmas. It is the samādhi in accord with the emptiness of dispersal.

The Distinguishing-the-Phrases-of-All-Dharmas samādhi. Having attained this samādhi, one is able to distinguish the words, letters, and phrases of all dharmas, and in teaching the Dharma to beings one's expression is free of hindrance. It is the samādhi in accord with delight in speaking.

The Mark-of-the-Equality-of-Letters samādhi. Having attained this samādhi, one contemplates all letters and all speech as equal. Whether abused or praised, one has no aversion or love.

The Free-from-Letters samādhi. Having attained this samādhi, one does not see letters within the meaning, nor does one see the meaning within letters.

The Cutting-Off-Objects samādhi. Having attained this samādhi, whether within or without, one does not give rise to delight in pleasure, does not give rise to anger in pain, and does not give rise to a mind of equanimity in what is neither painful nor pleasant. One keeps far from these three feelings and does not cling to them, and the mind then returns to quiescence. If the mind is quiescent, clinging to objects is also cut off.

The Indestructible samādhi. It is the samādhi in accord with the ultimate emptiness of dharma-nature; idle discourse cannot break it and impermanence cannot turn it, because it has already been destroyed beforehand.

The No-Variety-of-Marks samādhi. Having attained this samādhi, one does not see that dharmas have marks of any variety, but sees only one mark, namely the signless.

The Placeless-Practice samādhi. Having attained this samādhi, because one knows that the fires of the three poisons are burning the three realms, the mind does not rely on them. Because nirvāṇa is ultimately empty, it does not rely on that either.

The Free-from-Obscurity samādhi. Having attained this samādhi, the subtle films of obscuration, ignorance, and so on within all samādhi are entirely removed.

The No-Going samādhi. Having attained this samādhi, one does not see that any dharma has a mark of coming or going.

The Unchanging samādhi. Having attained this samādhi, one contemplates all dharmas: the cause does not change into the fruit, just as milk does not change into curds. All dharmas abide in their own marks, because they do not move.

The Crossing-Beyond-Objects samādhi. Having attained this samādhi, all afflictions within the six sense-objects are entirely extinguished, one crosses beyond the great ocean of the six sense-objects, and one is also able to pass beyond the wisdom that arises from the objects of all samādhi.

The Gathering-All-Merits samādhi. Having attained this samādhi, one gathers all merits, from faith right up to wisdom, cultivating them without rest in the first watch and the last watch of the night, just as the sun and moon revolve and never rest.

The Abiding-in-No-Mind samādhi. Entering this samādhi, one does not follow the mind but follows only wisdom, and arrives at and abides within the real mark of all dharmas.

The Treatise Explains (7): From Wondrous Pure Flower to Wondrous Practice—Turning Copper into Gold, Seeing Beings as Buddhas, Three Accounts of Dispelling Doubt, the Single Practice

The Wondrous-Pure-Flower samādhi. Just as the flowers of a tree open and adorn the tree, so having attained this samādhi, one opens the flowers of all merits within all samādhi to adorn oneself.

The samādhi of the limbs of awakening. Having attained this samādhi, one makes all samādhi become free of outflows and in accord with the seven limbs of awakening. It is like one pound of stone juice being able to turn a thousand pounds of copper into gold.

The Immeasurable-Eloquence samādhi. It is the eloquence of delight in speaking. Having attained the power of this samādhi, even if one delights in speaking a single phrase, it would not be exhausted through immeasurable kalpas.

The Equal-to-the-Unequalled samādhi. Having attained this samādhi, one sees all beings as all like the Buddha, and sees all dharmas as all the same as the Buddha-Dharma. It is in accord with the prajñāpāramitā that is equal to the unequalled.

The Crossing-Beyond-All-Dharmas samādhi. Having attained this samādhi, one enters the three gates of liberation, goes beyond the three realms, and ferries the beings of the three vehicles to liberation.

The Distinguishing-All-Dharmas samādhi. It is the samādhi in accord with discerning wisdom. Having attained this samādhi, one distinguishes the marks of dharmas—wholesome and unwholesome, with outflows and without outflows, conditioned and unconditioned, and so on.

The Dispelling-Doubt samādhi. Some say it is the signless samādhi in the path of seeing the truths, because the fetter of doubt is cut off by the samādhi in accord with the knowledge of seeing the truths. Some say it is the samādhi in accord with the bodhisattva's acceptance of the non-arising of dharmas: at that time the net of doubt regarding all dharmas is cut off, one sees the Buddhas of the ten directions, and one attains the real mark of all dharmas. Some say it is the samādhi in accord with unobstructed liberation: after the Buddhas have attained this samādhi, they have no doubt regarding dharmas, with nothing near and nothing far, all as if looking at something in the palm of the hand.

The No-Abiding-Place samādhi. It is the samādhi in accord with the wisdom of nothing received. Having attained this samādhi, one does not see that any dharma has a fixed abiding-place.

The Single-Adornment samādhi. Having attained this samādhi, one contemplates dharmas as all one: whether they are one because all dharmas have marks, or one because all dharmas are non-existent, or one because all dharmas are empty—immeasurable ways such as these are all one. This samādhi is adorned with the wisdom of the single mark, and so it is called Single Adornment.

The Arising-of-Practices samādhi. ‘Practice’ means contemplation. Having attained this samādhi, one is able to contemplate all kinds of marks of practice, marks of entering, marks of abiding, and marks of leaving. Moreover, these practices are all empty and cannot be seen.

The Single-Practice samādhi. This samādhi is constantly within the samādhi in accord with the ultimate emptiness of the single practice, and there is no further sequence of other practices—as when, within the practice of impermanence, there next follows the practice of suffering, and within the practice of suffering there next follows the practice of no-self. Moreover, in this samādhi the bodhisattva does not see the near shore and does not see the far shore. The mark of entering the samādhi is the near shore and the mark of leaving is the far shore; the mark of first attaining is the near shore and the mark of ceasing is the far shore.

The Not-Single-Practice samādhi. It is what runs counter to the single practice above, namely the other contemplative practices.

The Wondrous-Practice samādhi. It is the samādhi in accord with ultimate emptiness, down to not seeing even the mark of non-duality; no idle discourse can break it.

The Treatise Explains (8): From Penetrating and Dispersing All Existence to Its Bottom to Extinguishing Aversion and Love—Entering Names and Words, the Kindled Torch and Pure Marks, the Mark of the Inexhaustible Not Falling into Permanence or Annihilation

The Penetrating-and-Dispersing-All-Existence-to-Its-Bottom samādhi. ‘Existence’ is the three existences. ‘Bottom’ is neither perception nor non-perception, which is called the bottom because it is hard to reach. ‘Penetrating’ means that with wisdom free of outflows one goes as far as leaving neither perception nor non-perception and entering nirvāṇa without remainder, and the five aggregates of the three realms disperse and perish. Furthermore, when the bodhisattva attains this wisdom of non-arising and non-ceasing, all existences are penetrated, dispersed, and destroyed, with nothing at all remaining.

The Entering-Names-and-Words samādhi. Having attained this samādhi, one recognises and knows the names of all beings, all things, and all dharmas, and is also able to use these names and words to guide and transform people. Of all languages there is none one does not understand, and all have their order.

The Free-from-Sounds-Letters-and-Words samādhi. Having attained this samādhi, one contemplates all dharmas as entirely without sound or speech, constantly of the mark of quiescence.

The Kindled-Torch samādhi. Just as one who holds a torch while walking at night does not fall into dangerous places, so a bodhisattva who has attained this samādhi, with the torch of wisdom, is without error and without clinging among dharmas.

The Pure-Marks samādhi. Having attained this samādhi, one is able to purify, perfect, and adorn the thirty-two marks. Moreover, one is able to contemplate the general marks and specific marks of dharmas in accordance with the Dharma, and also to contemplate dharmas as signless and pure, namely emptiness, signlessness, and non-action, as is said at length in the Chapter on Marks.

The Breaking-Marks samādhi. Having attained this samādhi, one does not see the marks of any dharma, how much less the marks of any samādhi. What one attains is the signless samādhi.

The Wondrous-Fullness-of-All-Kinds samādhi. Having attained this samādhi, one is completely adorned with all merits, namely a good lineage, a good family, a good body, a good retinue, with meditative absorption and wisdom all complete and pure.

The Not-Delighting-in-Pain-or-Pleasure samādhi. Having attained this samādhi, one contemplates worldly pleasure as full of faults and full of sorrows, false and inverted, not something to be loved or delighted in. One contemplates worldly pain as like a sickness, like an arrow entering the body, and the mind takes no delight in it. Because all dharmas are false and deceptive, one does not seek their pleasure. Why? Because at another time it turns into pain. If one does not even delight in pleasure, how much less in pain.

The Mark-of-the-Inexhaustible samādhi. Having attained this samādhi, one contemplates all dharmas as neither destroyed nor exhausted. Question: If so, how does one not fall into the extreme of permanence? Answer: Just as the bodhisattva, though contemplating impermanence, does not fall into annihilation, so if he contemplates non-exhaustion, he also does not fall into permanence. These two marks are both unfindable in dharmas. It is because there are causes and conditions that one cultivates this practice: that is, permanence is spoken of so that sin and merit are not lost, and impermanence is spoken of in order to be free of clinging.

The Dhāraṇī samādhi. Because one has attained the power of this samādhi, all kinds of dhāraṇī, such as the retention of what is heard, are attained of themselves.

The Gathering-the-Marks-of-Wrong-and-Right samādhi. Having attained this samādhi, one does not see the three groups of beings, namely the rightly assured, the wrongly assured, and the unassured; one abandons none of them and gathers them in with one mind. Moreover, regarding dharmas one does not see a fixed mark of right or a fixed mark of wrong, because dharmas have no fixed marks.

The Extinguishing-Aversion-and-Love samādhi. Having attained this samādhi, one does not give rise to love toward agreeable dharmas and does not give rise to anger toward hateful dharmas.

The Treatise Explains (9): From Against and Along to Free of Attachment, Undefiled as Space—Two Accounts of the Firm and Solid, the Full Moon's Pure Radiance, the Three Kinds of World, Three Accounts of Destroying Speech

The Against-and-Along samādhi. Having attained this samādhi, one is free to go against or along among dharmas. One is able to break down all perverse and contrary beings, and able to go along with beings who can be converted. Moreover, because of being free of clinging, one breaks down all dharmas; because the roots of goodness increase, one accomplishes all dharmas. And one also does not see that dharmas go against or along, and does not see this matter either, because there is nothing at all.

The Pure-Radiance samādhi. Having attained this samādhi, the defilements of affliction in all dharmas are unfindable. Because they are unfindable, all samādhi are pure.

The Firm-and-Solid samādhi. Some say it is the Vajra samādhi, because it is firm, solid, and indestructible. Some say it is not the vajra—why? Because even vajra is easily broken. But this samādhi, in accord with the knowledge of the real mark of all dharmas, cannot be broken, like empty space; for this reason it is said to be firm.

The Full-Moon-Pure-Radiance samādhi. Having attained this samādhi, what one says is pure, without any kind of error. It is like autumn, when the sky is clear and the moon is full, bright, cool and pleasant, delightful, with nothing of any kind to dislike. The bodhisattva is also like this: because he cultivates all merits, he is like the full moon; because he breaks the darkness of ignorance, the radiance of pure knowledge is complete; because he extinguishes the fires of craving, anger, and so on, the merit of coolness is complete; because he greatly benefits beings, he is delightful.

The Great-Adornment samādhi. One sees worlds of the ten directions as many as the sands of the Ganges, adorned with flowers and incense of the seven jewels, with a Buddha dwelling in their midst—pure adornments such as these. Having attained this samādhi, one adorns oneself with all merits at one time. Moreover, one contemplates this adornment as empty and without anything, and the mind clings to nothing.

The Able-to-Illuminate-All-the-World samādhi. Because one has attained this samādhi, one is able to illuminate the three kinds of world, namely the world of beings, the world of dwelling-places, and the world of the five aggregates.

The Equality-of-Samādhi samādhi. Having attained this samādhi, one contemplates all samādhi as of one equality, namely the mark of gathering in the mind. These samādhi all arise from causes and conditions; they are conditioned, constructed dharmas, without deep or shallow. Having attained this samādhi, they are all equal; this is called equality. They are also equal to and no different from other dharmas; for this reason it is said in the meaning that the marks of concentration and distraction in all dharmas are unfindable.

The Gathering-All-Contention-and-samādhi of non-contention. Having attained this samādhi, one does not see that this dharma has such a mark and that dharma does not have such a mark; one does not discriminate dharmas as with contention or without contention, and penetrates all dharmas without obstruction. Among beings too one has no contention over good and ugly, but simply ferries them to liberation according to the workings of beings' minds. Because one has attained this samādhi, one goes along with all samādhi without going against them.

The Not-Delighting-in-Any-Abode samādhi. Having attained this samādhi, one does not delight in abiding in the world, nor does one delight in abiding in what is not the world. One does not delight in the world because of its faults of impermanence; in what is not the world there are no dharmas at all, and it is a greatly fearful place, so one should not give rise to delight in it.

The Abiding-Fixed-in-Suchness samādhi. Because one has attained this samādhi, one knows the mark of suchness as it really is of all dharmas, and does not see any dharma that goes beyond this suchness. The meaning of suchness is as was said earlier.

The Destroying-the-Body's-Decay samādhi. Because blood, flesh, sinews, bones, and so on come together, it is called the body. This body has many calamities and is constantly at strife with hunger, cold, chill, heat, and so on; this is called the body's decay. Because one has attained this samādhi, with the power of wisdom one destroys the mark of the body's decay part by part, down to not seeing even the mark of the unfindable.

The Destroying-Speech-Like-Space samādhi. ‘Speech’ is when wind arises from within and strikes the seven places, and so there is sound; relying on sound, there is speech. Because one contemplates the causes and conditions of speech in this way, one is able to destroy speech and does not give rise to the mark of a self, or to love and aversion. Some say the second meditation, being without initial and sustained thought, is the samādhi of destroying speech, because the worthies and sages are silent. Some say it is the samādhi of the formless absorptions, because there one has no body and is free of all form. Some say it is only the samādhi of the bodhisattvas, which is able to break the impure body arising from the causes and conditions of the fetters and karma of former lives and receive the dharma-body, manifesting all kinds of forms according to the beings who can be converted.

The Free of Attachment, Undefiled as Space samādhi. The bodhisattva practises prajñāpāramitā and contemplates dharmas as ultimately empty, neither arising nor ceasing, like empty space, with not a single thing to which they can be likened. A bodhisattva of dull faculties clings to this empty space; because one has attained this samādhi, one is free of clinging to empty space and other such dharmas, and is also not stained by attachment to this samādhi. It is like a person sunk in mud: someone pulls him out, but then shackles his feet and makes him a slave. So it is when there is a samādhi that is able to free one from clinging to empty space, yet one then clings to that samādhi. Now this samādhi is able to free one from clinging to empty space, and is also able to free itself from clinging.

Closing Question and Answer: Why Does the Buddha Speak Only of Samādhi, and Why Does the Treatise Speak of Dharmas?

Question: The Buddha speaks mostly of all the samādhi; why do you speak only of dharmas? Answer: The Buddha mostly speaks of fruit and recompense; the treatise-author speaks of causes and conditions and of fruit and recompense together. It is like a person who contemplates the body as impure and attains the samādhi of impurity: the body is the cause and condition, and the samādhi is the fruit. Again, it is like a person who contemplates the five aggregates as impermanent, suffering, empty, and so on, and attains the samādhi of the seven limbs of awakening, which is able to give rise to the eightfold noble path and the four fruits of the śramaṇa. Furthermore, because the Buddha adapts to beings, he speaks of only one dharma; the treatise-author speaks broadly, distinguishing all kinds of matters. It is like how all that has outflows is the cause of suffering, yet the Buddha speaks only of craving; the cessation of all afflictions is called the truth of cessation, yet the Buddha speaks only of the exhaustion of craving. This bodhisattva certainly has no doubt about any contemplative practice; it is only because he has not yet thoroughly understood all the samādhi that the Buddha speaks only of samādhi. When the treatise-author speaks of dharmas, all the samādhi are already included in them. At the end of each of all these samādhi, it should be said that they use nothing to be attained, because they are the same as prajñā.

The Treatise-Author's Closing Line: Immeasurable, Boundless Samādhi Coming Together Are Called the Mahāyāna

Immeasurable, boundless samādhi such as these, coming together, are called the Mahāyāna.

The Four Foundations of Mindfulness Set Out: Body, Feeling, Mind, and Dharmas, Contemplated Inwardly and Outwardly, All Because They Cannot Be Found

The Buddha told Subhūti: ‘The Mahāyāna (the Great Vehicle) of the bodhisattva-mahāsattva is what are called the four foundations of mindfulness. What are the four?

‘Subhūti! The bodhisattva-mahāsattva, within the inner body, contemplates by following the body through, yet does not give rise to the notion of a body as real, because the body in the end cannot be found; within the outer body, and within the inner-and-outer body, he contemplates by following the body through, and likewise does not give rise to the notion of a body, because it cannot be found. In this way he exerts himself with vigour, makes his mind single, and removes the craving and sorrow of the world. With regard to inner feelings, inner mind, and inner dharmas, outer feelings, outer mind, and outer dharmas, and inner-and-outer feelings, inner-and-outer mind, and inner-and-outer dharmas, he likewise contemplates by following them through, and does not give rise to the notion of dharmas as real, because they cannot be found. In the same way he exerts himself with vigour, makes his mind single, and removes the craving and sorrow of the world.’

The Foundation of Mindfulness of the Body (1): Walking, Standing, Sitting, and Lying Down—As the Body Acts, So He Knows

‘Subhūti! How does the bodhisattva-mahāsattva, within the inner body, contemplate by following the body through? Subhūti! If, when the bodhisattva-mahāsattva is walking, he knows that he is walking; when he is standing, he knows that he is standing; when he is sitting upright, he knows that he is sitting upright; when he is lying down to rest, he knows that he is lying down to rest; whatever the body is doing, he knows it just so, as it truly is. Subhūti! It is in this way that the bodhisattva-mahāsattva, within the inner body, contemplates by following the body through, exerts himself with vigour, makes his mind single, and removes the craving and sorrow of the world, because the body cannot be found.’

The Foundation of Mindfulness of the Body (2): Coming and Going, Bending and Raising, Wearing the Robe and Holding the Bowl, Moving and Still, Speaking and Silent—Always with a Single Mind

‘Furthermore, Subhūti! Whether the bodhisattva-mahāsattva is coming forward or going away, he looks and gazes with a single mind; bending and stretching his arms, bowing his body and raising his head, putting on the saṃghāṭī (the great robe), holding his robe and bowl, eating and drinking, lying down to rest, sitting and standing, sleeping, speaking and keeping silent, entering meditative absorption and emerging from meditative absorption—in all of these, too, he always makes his mind single. In this way, Subhūti, the bodhisattva-mahāsattva practises prajñāpāramitā and, within the inner body, contemplates by following the body through, because the body cannot be found.’

The Foundation of Mindfulness of the Body (3): The In-Breath and the Out-Breath, Known According to Their Length, Like a Rope-Turner Holding the Cord

‘Furthermore, Subhūti! When the bodhisattva-mahāsattva, within the inner body, contemplates by following the body through, he knows it moment by moment with a single mind: “When breathing in, he knows he is breathing in; when breathing out, he knows he is breathing out; when the in-breath is long, he knows the in-breath is long; when the out-breath is long, he knows the out-breath is long; when the in-breath is short, he knows the in-breath is short; when the out-breath is short, he knows the out-breath is short. It is like a master rope-turner, or a master rope-turner's apprentice: when the cord is long he knows it is long, and when the cord is short he knows it is short.” The bodhisattva-mahāsattva likewise knows it moment by moment with a single mind: “When breathing in, he knows he is breathing in; when breathing out, he knows he is breathing out; when the in-breath is long, he knows the in-breath is long; when the out-breath is long, he knows the out-breath is long; when the in-breath is short, he knows the in-breath is short; when the out-breath is short, he knows the out-breath is short.” In this way, Subhūti, the bodhisattva-mahāsattva, within the inner body, contemplates by following the body through, exerts himself with vigour, makes his mind single, and removes the craving and sorrow of the world, because the body cannot be found.’

The Foundation of Mindfulness of the Body (4): Contemplating the Four Great Elements of the Body, Like a Cattle-Butcher Dividing the Carcass into Four Parts

‘Furthermore, Subhūti! The bodhisattva-mahāsattva contemplates the four great elements in the body and reflects thus: “In the body there are the earth element, the water element, the fire element, and the wind element.” It is like a master cattle-butcher, or a master cattle-butcher's apprentice, who kills an ox with a knife and divides it into four parts; having divided it into four parts, whether standing or sitting, he looks at these four parts. The bodhisattva-mahāsattva is likewise: when practising prajñāpāramitā, he contemplates in all kinds of ways the four great elements in the body—the earth element, the water element, the fire element, and the wind element. In this way, Subhūti, the bodhisattva-mahāsattva, within the inner body, contemplates by following the body through, because the body cannot be found.’

The Foundation of Mindfulness of the Body (5): The Thirty-Six Impure Things from Sole to Crown, Like a Clear-Eyed Man Opening a Granary

‘Furthermore, Subhūti! The bodhisattva-mahāsattva contemplates the inner body from the soles of the feet right up to the crown of the head, wrapped all round in a thin skin, with all kinds of impurities filling the body; and he reflects thus: “In the body there are head-hair, body-hair, nails, teeth, thin skin, thick skin, sinews, flesh, bones, marrow, spleen, kidneys, heart, liver, lungs, small intestine, large intestine, stomach, bladder, excrement, urine, grime, sweat, eyes, tears, nasal mucus, saliva, pus, blood, yellow humour, white phlegm, the fatty grease, fat, suet, brain, and membranes.” It is like a farmer's granary, partitioned into compartments holding various grains, filled with all kinds of things—rice, sesame, millet, foxtail millet, beans, and wheat; a clear-eyed man, as soon as he opens the granary, knows: this is sesame, this is millet, this is rice, this is foxtail millet, this is wheat, this is beans, telling each kind apart quite clearly. The bodhisattva-mahāsattva likewise contemplates this body, from the soles of the feet to the crown of the head, wrapped all round in thin skin, with all kinds of impurities filling the body, from head-hair, body-hair, nails, and teeth, right up to brain and membranes. In this way, Subhūti, the bodhisattva-mahāsattva contemplates the inner body, exerts himself with vigour, makes his mind single, and removes the craving and sorrow of the world, because the body cannot be found.’

The Foundation of Mindfulness of the Body (6): The Nine Contemplations of the Corpse, from Bloated and Livid to White Bones Like Shells

‘Furthermore, Subhūti! If the bodhisattva-mahāsattva sees the body of a dead person that has been cast away, after one day, two days, up to five days, swollen and bloated, turned livid and purple, with pus flowing out, he then reflects to himself: “This body of mine too has this form, this nature; it has not yet escaped this nature.” In this way, Subhūti, the bodhisattva-mahāsattva, within the inner body, contemplates by following the body through, exerts himself with vigour, makes his mind single, and removes the craving and sorrow of the world, because the body cannot be found.

‘Furthermore, Subhūti! If the bodhisattva-mahāsattva sees the body of a dead person that has been cast away, after six days, seven days, torn and devoured by crows, kites, eagles, vultures, jackals, wolves, foxes, dogs, and all kinds of birds and beasts such as these, he then reflects to himself: “This body of mine too has this form, this nature; it has not yet escaped this nature.” In this way, Subhūti, the bodhisattva-mahāsattva, within the inner body, contemplates by following the body through, exerts himself with vigour, makes his mind single, and removes the craving and sorrow of the world, because the body cannot be found.

‘Furthermore, Subhūti! If the bodhisattva-mahāsattva sees the body of a dead person that has been cast away, after the birds and beasts have eaten it, with its leftover filth impure, festering and stinking, he then reflects to himself: “This body of mine too has this form, this nature; it has not yet escaped this nature.” And so on, up to removing the craving and sorrow of the world.

‘Furthermore, Subhūti! If the bodhisattva-mahāsattva sees the body of a dead person that has been cast away, with only the skeleton left, smeared and stained with the remaining blood and flesh, the sinews and bones still joined together, he then reflects to himself: “This body of mine too has this form, this nature; it has not yet escaped this nature.” And so on, up to removing the craving and sorrow of the world.

‘Furthermore, Subhūti! If the bodhisattva-mahāsattva sees the body of a dead person that has been cast away, the blood and flesh on the skeleton already stripped away, the sinews and bones still joined together, he then reflects to himself: “This body of mine too has this form, this nature; it has not yet escaped this nature.” And so on, up to removing the craving and sorrow of the world.

‘Furthermore, Subhūti! If the bodhisattva-mahāsattva sees the body of a dead person that has been cast away, the skeleton already scattered on the ground, he then reflects to himself: “This body of mine too has this form, this nature; it has not yet escaped this nature.” In this way, Subhūti, the bodhisattva-mahāsattva contemplates the inner body, and so on, up to removing the craving and sorrow of the world.

‘Furthermore, Subhūti! If the bodhisattva-mahāsattva sees the body of a dead person that has been cast away, the bones scattered on the ground—the foot bones in one place, the shin bones, the thigh bones, the hip bones, the rib bones, the spine, the arm bones, the neck bones, the skull, each scattered in a different place—he then reflects to himself: “This body of mine too has this form, this nature; it has not yet escaped this nature.” In this way, Subhūti, the bodhisattva-mahāsattva contemplates the inner body, and so on, up to removing the craving and sorrow of the world.

‘Furthermore, Subhūti! The bodhisattva-mahāsattva sees the bones of this dead person that has been cast away left on the ground, over many years and long days, blown by the wind and baked by the sun, their colour as white as sea-shells; he then reflects to himself: “This body of mine too has this form, this nature; it has not yet escaped this nature.” In this way, Subhūti, the bodhisattva-mahāsattva contemplates the inner body, and so on, up to removing the craving and sorrow of the world, because the body cannot be found.’

The Treatise-Author First Sets Out Ten Questions: The Twelve Contemplations, Inner and Outer, Contemplating by Following the Body, the Notion of a Body, the Single Mind, Removing Craving and Sorrow, Impurity, and the Four Postures

What follows is the treatise's explanation.

Question: Within the four foundations of mindfulness there are all kinds of methods of contemplation; why are only twelve kinds of contemplation spoken of—that is, the threefold inner, outer, and inner-and-outer, multiplied by the four places of body, feeling, mind, and dharmas? Furthermore, what is inner? What is outer? Since inner contemplation and outer contemplation have already been made, why is inner-and-outer contemplation spoken of separately as well?

Furthermore, among the four foundations of mindfulness, one foundation of mindfulness is inner, included among inner dharmas—namely, the foundation of mindfulness of the mind; two foundations of mindfulness are outer, included among outer dharmas—namely, the foundation of mindfulness of feelings and the foundation of mindfulness of dharmas; one foundation of mindfulness is inner-and-outer, included among inner-and-outer dharmas—namely, the foundation of mindfulness of the body. That being so, why is it said again that these four dharmas are all inner, all outer, and all inner-and-outer?

Why is it not simply said ‘contemplating the body’, but instead ‘contemplating by following the body’? How does one contemplate the body without giving rise to the notion of a body? Why is ‘diligent vigour and a single mind’ spoken of? All thirty-seven limbs of the path ought to speak of ‘a single mind’; why is ‘a single mind’ spoken of here in particular? Here, when practising the four foundations of mindfulness, all five hindrances ought to be removed; why is only ‘removing craving’ spoken of? Worldly joy can hinder the work of the path just as well; why is only ‘removing sorrow’ spoken of? The methods of contemplating the body are of all kinds—impermanence, suffering, emptiness, non-self, and so on; why now is only ‘impurity’ spoken of? If one only wishes to contemplate impurity, why must one also be mindful of the body's four postures and so on? This sort of matter is known at a glance—how is it worth asking!

Answering the Twelve Contemplations: They Break Three Wrong Practices, and from Them the Practitioner Gains a Concentrated Mind

Answer: From these twelve kinds of contemplation the practitioner gains a concentrated mind. There were previously three wrong practices—clinging to the inner, clinging to the outer, and clinging to the inner-and-outer; to break these three wrong practices, there are three right practices. Some people's attachment to the inner is great and their attachment to the outer slight, as when someone, for his own sake, is able to give up wife and children, relatives, and wealth; some people's attachment to the outer is great and their attachment to the inner slight, as when someone loses his body out of greed for wealth, or his life for the sake of desire; some people's attachment to the inner and to the outer are both great—to counteract these three one-sided attachments, three right practices are spoken of.

Furthermore, one's own body is called the inner body, and the bodies of others are called the outer body; the nine sense-fields that feel (the faculties endowed with consciousness, such as eye, ear, nose, tongue, body, and mind) are called the inner body, and the nine sense-fields that do not feel (outer objects and other places without consciousness) are called the outer body; the five sense faculties such as the eye are called the inner body, and the five sense-objects such as form are called the outer body; in all kinds of ways like these, inner and outer are distinguished.

The Fourfold Distinction of Inner and Outer Bodies; Only by Contemplating Inner and Outer Together Is Right Concentration Gained

The practitioner first contemplates the inner body with the wisdom of impurity, impermanence, suffering, emptiness, non-self, and so on, and cannot find any fine mark in this body: he finds no mark of purity, finds no mark of permanence, finds no pleasure, finds no self, finds nothing real. The inner body having been found unfindable, he next contemplates the outer body, seeking purity, permanence, self, pleasure, and the real, and these likewise cannot be found. If he still cannot find them, he then gives rise to doubt: “When I contemplated the inner body, perhaps I was mistaken about the outer body; when I contemplated the outer body, perhaps I was mistaken about the inner body.” Now he contemplates inner and outer together at one time, and still they cannot be found. At this time the mind gains right concentration and knows that this body is impure, impermanent, suffering, empty, and without self, like a sickness, like a boil, like a sore, its nine openings oozing filth, this body a walking privy; before long it must break down, scatter, and come to an end, full of the marks of death; the many sufferings—hunger and thirst, cold and heat, whips and staves, fetters and confinement, abuse, slander, old age and sickness, and so on—constantly surround it, and it has no mastery of itself. Within it is empty and void; there is no master, nor anyone who knows, anyone who sees, anyone who acts, anyone who receives; there are only empty dharmas existing through the coming together of causes and conditions, arising of themselves and ceasing of themselves, belonging to nothing, just like grass and trees. Precisely because of this, inner and outer must be contemplated together.

The remaining meaning of inner and outer is as explained in ‘the eighteen emptinesses’.

Explaining ‘Contemplating by Following the Body’ and ‘Not Giving Rise to the Notion of a Body’: Tracing and Contemplating without Raising Idle Discourse

‘Contemplating by following the body’ means tracing the marks of the body and contemplating in accordance with them, knowing its impurity—aging, sickness, and death, festering and stinking, its joints and bones rotting, wearing away and returning to dust. It is just as with this body of mine: it is covered only by a thin skin, yet it drives people mad and deluded and gives rise to endless worries and fears. Precisely because of this, one must follow the marks of the body inner and outer in sequence, contemplating from root to branch. It is also as the Buddha taught the method of contemplating by following the body.

‘Not giving rise to the notion of a body’ means not grasping at marks of the body as one or as different and so giving rise to idle discourse. Beings give rise to all kinds of notions and thoughts about this body: some give rise to notions of purity, some to notions of impurity; some give rise to notions of anger, dwelling on the wrongs of others; some people contemplate this body thus: “What dharma, after all, is the body? Are the boundaries of the parts of the body one? Or are they different?”—one does not give rise to notions of all these kinds. Why? Because they bring no benefit at all, and on the contrary obstruct the path to nirvāṇa.

Furthermore, other ordinary people and śrāvakas can contemplate the body only by grasping the marks of the body, whereas the bodhisattva is able to contemplate the body without grasping the marks of the body.

Explaining ‘Diligent Vigour and a Single Mind’ and ‘Removing the Craving and Sorrow of the World’: Drilling the Fire-Stick for Fire, Splitting the Bamboo Through Its Joints

As for ‘diligent vigour and a single mind’: the remaining worldly affairs come easily, having been constantly habituated and constantly done from the beginningless world onward—just as parting from an ordinary acquaintance is easy but parting from a close friend is hard; parting from a close friend is easy but parting from father and son is hard; parting from father and son is easy but parting from one's own body is hard; parting from one's own body is easy but parting from one's own mind is hard. If one does not make one's own mind single and exert oneself with vigour, this cannot be done! It is like drilling wood to seek fire: one drills earnestly with a single mind, without pausing and without stopping, and only then obtains fire; therefore it is said ‘a single mind and diligent vigour’.

As for ‘removing the craving and sorrow of the world’: once craving is removed, the five hindrances are all swept away; it is like splitting a bamboo—once the first joint is split, all the other joints split open along with it. Furthermore, the practitioner leaves the five desires and goes forth to train in the path; having already given up worldly pleasure but not yet having gained the pleasure of meditative absorption, at times his mind gives rise to sorrowful thoughts, like a fish longing for water. Such is the nature of the mind: it constantly seeks pleasurable things and turns back to think of what it originally desired. Practitioners mostly give rise to these two kinds of mind, so the Buddha said ‘one should remove craving and sorrow’. To say ‘craving’ is also to say worldly joy, because the two are associated.

Why Impurity Is Contemplated First, and Why the Four Postures Are Attended to First

The reason impurity is contemplated first: the human body is fundamentally impure, but because it is covered by a thin skin, one first gives rise to the notion of purity and afterwards to the other inversions; precisely because of this, the contemplation of impurity is spoken of first.

Furthermore, beings are mostly attached to sensual pleasure and grasp at the mark of purity; anger and wrong views are not like this, so one first counteracts desire by contemplating impurity.

The reason for being mindful of the body's four postures and so on: first one must break this thief, the body; for one who has gained a single mind, whatever he does can be accomplished. Precisely because of this, one must first trace out what this body does and how it acts—coming and going, lying down and waking, sitting in meditation—contemplating what the body does, always single-minded and composed, without confusion. Contemplating in this way and looking with impurity, samādhi is easily gained.

Ānāpāna Guards Against Initial and Sustained Thought, and These Two Dharmas Are the First Gates of Ambrosia; the Contemplation of Impurity Sees the Body as Grass, Trees, Tiles, and Stones

Although the body is composed, within there are all kinds of evil initial and sustained thoughts disturbing the mind; precisely because of this, the sixteen parts of ānāpāna (the in-breath and out-breath) are spoken of to guard against initial and sustained thought. The meaning of ānāpāna is as was said earlier. When the body is composed and the mind free of confusion, then practising the contemplation of impurity is secure and firm. If one practises the contemplation of impurity first, then because the mind is wild and confused, one takes the impure for the mark of purity instead. In the Buddha-dharma, these two dharmas (the contemplation of impurity and ānāpāna) are called the first gates of ambrosia.

The contemplation of impurity means that the bodhisattva-mahāsattva contemplates this body as no different from grass, trees, tiles, and stones.

The Four Great Elements Are Like the Butcher's Four Parts of the Ox, and the Self Is Not in the Four Elements; the Granary Simile for the Thirty-Six Things

The four great elements outside this body turn into food and drink and fill out the inner body: what is hard is earth, what is moist is water, what is warm is fire, what moves is wind; these four, having entered within, are the body. Within these four parts, each is without self and without anything belonging to a self, following each its own specific mark, not following people's wishes. Suffering, emptiness, and the rest are spoken of in the same way.

As for ‘whether sitting or standing’: lying down, one becomes lax—the body does not move, and the mind too does not move; walking, the mind is scattered—the body is not still, and the mind too is not still.

To use a matter the eye can see to illustrate what cannot be seen, this simile is spoken: the ‘ox’ is the practitioner's body; the ‘butcher’ is the practitioner; the ‘knife’ is sharp wisdom; ‘taking the ox's life’ is breaking the mark of the body as one; the ‘four parts’ are the four great elements. When the butcher looks at the four parts of the ox, there is no further ox, nor is it an ox; the practitioner's contemplation of the body's four great elements is likewise. These four great elements are not called the body. Why? How could these four great elements be one and the same body? Moreover, the four great elements are the general mark and the body is the specific mark; if the outer four great elements are not called the body, it is only when they enter the body that they are provisionally named body. The self is not within the four great elements, and the four great elements are not within the self; the self is far removed from the four great elements, and only through inversion is it falsely reckoned to be the body. Using this wisdom of dispersal-emptiness to analyse the four great elements and the form derived from them, one then enters the latter three foundations of mindfulness (feeling, mind, and dharmas), and only then can one enter the path.

Again, this body, from the feet to the hair and from the hair to the feet, is wrapped all round in thin skin; thinking it over again and again, there is not a single place that is pure. Head-hair, body-hair, and so on up to the brain-membrane: briefly spoken, these are thirty-six things; broadly spoken, they are very many. The granary is the body; the farmer is the practitioner; sowing grain in the field is the causes and conditions of the practitioner's bodily karma; the fruit that forms and is gathered into the granary is the body the practitioner obtains when his causes and conditions ripen. Rice, sesame, millet, foxtail millet, and the rest are the various impurities in the body. When the farmer opens the granary, he knows the various differences of sesame, millet, wheat, and beans; this is the practitioner's contemplation of impurity—opening the granary of this body with the eye of wisdom and looking, he knows that this body is filled with impurity and will in the end fall to ruin, whether harmed by others or dying of itself. In this body there is only excrement and urine, impurity, all kinds of foul discharges, and so on.

Two Kinds of Impurity, the Already-Decayed and the Not-Yet-Decayed; the Corpse's Decay Plainly Seen

Having contemplated the impurity of the inner body, one now contemplates the decay of the outer body; therefore two kinds of impurity are spoken of: the first is the already-decayed, the second the not-yet-decayed. First one contemplates one's own body in its state not yet broken down, still with consciousness; if a person's fetters are thin and his faculties keen, he at once gives rise to revulsion; a person of dull faculties and thick fetters contemplates the already-decayed dead person, fearful and loathsome.

If a person has been dead from one day to five days, his kin are still keeping watch; at this time the birds and beasts have not yet come to eat, and the corpse is livid and bruised, swollen and bloated, pus and blood flowing out, the belly burst open, the five organs festering, the excrement and urine foul—extremely loathsome and repulsive. The practitioner reflects: “This physical body was formerly so lovely—coming and going, speaking, bewitching and alluring, with a thousand charming poses, confusing people's feelings, loved by those given to lust; looking at it now, where is that lovely colour? As the Buddha said, it is truly a dharma of illusion and conjuration, merely deceiving eyes that lack wisdom!” Now that the truth of this has been laid bare, the practitioner then reflects: “My body and that corpse are equal and without difference; neither has yet escaped this nature—why should I love myself and also be attached to others? And why should I value myself and despise others?” Having contemplated in this way, the mind becomes tamed and can be used to seek the path, and is able to remove the craving and sorrow of the world.

Reflecting further: when this corpse has just died, birds and beasts that see it think it is not a dead person and dare not approach; precisely because of this, it is said, “After six or seven days, when the relatives have gone away, crows, vultures, jackals, and their like come vying to devour it.” When the skin and flesh are gone, it changes day by day; precisely because of this, it is said, “only a skeleton remains.” Seeing this, one gives rise all the more to a mind of revulsion and renunciation, reflecting: “This heart, liver, skin, and flesh in truth have no self; only because this body has gathered the causes and conditions of wrongdoing and merit does it undergo immeasurable suffering!” At once he again reflects to himself: “Before long this body of mine will in the end become like this; it has not yet escaped this nature.” At times the practitioner sees a skeleton on the ground, soaked by the rain, baked by the sun and blown by the wind, with only white bones left; at times he sees the bones of long years, sinews severed and joints loosened, scattered in every direction, their colour like a dove's; at times they are rotted and crumbled, the same colour as the earth.

The Corpse Matched to the Four Contemplations of Impurity, Impermanence, Non-Self, and Suffering; with the Four Noble Practices Inner and Outer Are Contemplated Together

First contemplating the thirty-six things, and the corpse swollen and bloated from one day to five days: this is the contemplation of impurity. The birds and beasts coming to eat, and so on up to becoming the same colour as the earth: this is the contemplation of impermanence. Seeking within this for a self or for what belongs to a self, neither can be found, because, as was said earlier, ‘it arises from causes and conditions and has no mastery of itself’: this is the contemplation of non-self. Contemplating that the marks of the body are thus, with not one thing to delight in; and that if someone is attached to it, he then gives rise to sorrow and suffering: this is called the contemplation of suffering.

Using these four noble practices (impurity, impermanence, non-self, and suffering) to contemplate the outer body, one knows for oneself that one's own body is also thus, and afterwards contemplates inner and outer together.

Whipping the Mind into Submission Can Remove Craving and Sorrow; the Two Thieves, Craving and Sorrow, and the Falseness of Worldly Pleasure

If the mind is scattered, one should be mindful of the suffering of old age, sickness, and death and of the three evil paths, of the impermanence of body and life, and that the Buddha-dharma will perish; using these to whip one's own mind into submission, one binds it back again to the contemplation of impurity: this is called ‘diligent vigour’. Because of a single mind and diligent vigour, one is able to remove craving and sorrow.

Craving and sorrow, these two thieves, rob me of the Dharma-treasure; the practitioner reflects thus: “This body is impermanent, impure, and loathsome; why do beings such as these still crave this body and raise all kinds of causes and conditions for committing wrongs?” Having reflected in this way, he knows that in this body there are the five inner faculties and outside there are the five desires, and from the coming together of the two, the inverted pleasure of the world arises! The human mind seeks pleasure, and from the very beginning has never had a time of rest. One should contemplate whether this pleasure is real or empty. Even the body, firm as it is, must still scatter and perish—how much more this pleasure!

Sexual Desire Robs the Life of Wisdom; Because the Mind Arises and Ceases Moment by Moment, It Is Impermanent and Without Self

This pleasure, too, has no place where it abides: the future has not yet come, the past has already perished, the present does not stay—moment by moment it is perishing; only because suffering is screened off is it called pleasure, and there is no real pleasure! It is like food and drink: only because the suffering of hunger and thirst is removed are they taken for pleasure for a while, and when one goes past the measure, suffering arises again, as was said earlier in ‘refuting pleasure’. It can be known that the pleasures of the world all arise from causes and conditions of suffering and are also able to produce the fruit of suffering; they deceive people for a moment, but the suffering afterwards is immeasurable. It is like fine food mixed with poison: though the food is fragrant and delicious, the poison harms people; the pleasure of the world is likewise.

Because the poisons of sexual desire, the afflictions, and so on rob one of the life of wisdom, the mind becomes wild and deluded, abandoning benefit and taking up loss—who is it that experiences this pleasure? Only mind-consciousness. When this mind is closely contemplated, it arises and ceases moment by moment; only because it continues without break can its mark be taken, like waves of water or the flame of a lamp. The mind that experiences suffering is not the mind that experiences pleasure; the mind that experiences pleasure is not the mind that experiences suffering; the mind that experiences what is neither suffering nor pleasure is not the mind that experiences suffering or pleasure; the marks of the mind at each time are each different; precisely because of this, the mind is impermanent.

Because it is impermanent, it has no mastery; because it has no mastery, it is without self. Perception, construction, recollection, and the rest are likewise.

The marks, inner and outer, of the remaining three foundations of mindfulness (feeling, mind, and dharmas) are as was said earlier.

The Four Noble Practices Break the Four Inversions; Matched to the Four Truths, One Enters the Stage of Warmth and the Stage of the Summit

Practising these four noble practices breaks the four inversions (purity, pleasure, permanence, and self); because the four inversions are broken, the gate of the real mark is opened; once the gate of the real mark is opened, one is ashamed of what one had habitually practised before. It is like someone who eats something impure in the night; when others point out that it was not a good thing, he feels ashamed on account of it.

Contemplating the impurity, impermanence, and so on of these four dharmas is called the truth of suffering; this suffering comes from craving and the other afflictions—this is the truth of origination; craving and the other afflictions being cut off—this is the truth of cessation; the means of cutting off craving and the other afflictions—this is the truth of the path.

Contemplating the four truths in this way, one deeply believes in the path to nirvāṇa, and the mind dwells in happiness, as though already uncontaminated; this is called ‘the stage of warmth’. It is like someone drilling for fire who already has warmth: he surely expects to obtain fire.

Having believed in this Dharma, the mind loves and delights in the Buddha, this Dharma being just as the Buddha said, as when someone takes good medicine and his illness is cured, he then knows the skill of the physician; all those who have taken the medicine and been cured are foremost among humans—this is faith in the Saṅgha; in this way one believes in the Three Jewels. The stage of warmth increases vigour, and because wrongdoing and merit are evenly balanced, it is called ‘the stage of the summit’. It is like someone climbing a mountain who has reached the summit: the ways down on either side are equal. From the summit to acceptance, right up to arhatship, is the path on one side; from warmth to the summit is the path on the other side.

The Fruit of the Śrāvakas and What the Bodhisattva Does Not Share with Them: Not Forgetting the Original Vow, Compliant Acceptance and the Acceptance of the Non-Arising of Dharmas

In the Dharma of the śrāvakas, contemplating the four foundations of mindfulness, the fruit obtained is just this.

In the Dharma of the bodhisattva, within this contemplation one does not forget the original vow and does not abandon great compassion; first one tames the ground of the mind with emptiness that cannot be found, and dwells in this ground of the mind; although there are still afflictions, the mind always does not fall; it is like someone who, though he has not yet killed the thief, has bound and confined him in one place.

The bodhisattva's stage of the summit is as was said earlier under ‘the dharma-position’.

Acceptance and the highest worldly dharma are the bodhisattva's compliant acceptance of dharmas.

The path of the srota-āpanna, up to the path of the arhat and the pratyekabuddha, is the bodhisattva's acceptance of the non-arising of dharmas. As the Buddha himself says in a later chapter: “The wisdom or the realisation of the srota-āpanna is all the bodhisattva's acceptance of the non-arising of dharmas.”

The Four Foundations of Mindfulness, the Four Right Efforts, and the Four Bases of Supernormal Power: The Division of Labour among Wisdom, Vigour, and Concentration; Why They Are Named Foundations of Mindfulness

The four right efforts and the four bases of supernormal power, although each has its own separate rank, are all within the four foundations of mindfulness. Because wisdom predominates, they are called ‘the four foundations of mindfulness’; because vigour predominates, they are called ‘the four right efforts’; because concentration predominates, they are called ‘the four bases of supernormal power’.

Question: If that is so, why are they not called ‘foundations of knowledge’ but ‘foundations of mindfulness’? Answer: When one first habitually practises, there is not yet time for wisdom; mindfulness is the first gate—one is constantly mindful of its object—and because this wisdom arises following mindfulness, they are named with ‘mindfulness’. The real substance of the four foundations of mindfulness is wisdom. Why? Contemplating the inner and outer body is wisdom; mindfulness holds wisdom in the object and does not let it scatter, so they are called ‘foundations of mindfulness’.

Explaining the Names Right Effort and Bases of Supernormal Power; Distinguishing Faculties, Powers, Path, and Awakening

Because they run counter to the ninety-six kinds of wrong practice in seeking the path, they are called ‘right efforts’. Those of the outside paths and others give up the five desires and torment their own bodies, yet they are unable to give up what is evil and unwholesome, and also unable to accumulate wholesome dharmas. The Buddha has two dharmas for cutting off what is evil and unwholesome: what has already come is removed, and what has not yet come is guarded against so that it does not arise; wholesome dharmas are likewise of two kinds: wholesome dharmas not yet arisen are made to arise, and wholesome dharmas already arisen are made to increase—these are called ‘right efforts’.

The fire of wisdom, obtaining the wind of right effort, burns everything. If right effort goes too far, the mind becomes scattered and the fire of wisdom on the contrary grows weak; it is like a fire that obtains wind: if the wind is too strong, the fire sometimes on the contrary goes out or grows faint and cannot burn or give light. Therefore concentration must be used to check the excessive wind of vigour, and only then can concentration be gained. Concentration is of four kinds: the concentration of desire, the concentration of vigour, the concentration of mind, and the concentration of reflection. Checking the excessive wisdom in the four foundations of mindfulness, at this time the path of concentration and wisdom, having obtained vigour, attains all that it wishes as it wishes; and because afterwards one attains one's wish and the matter is accomplished, they are called ‘bases of supernormal power’. ‘Base’ means the causes and conditions of attaining one's wish; it is also called ‘part’.

These twelve dharmas (the four foundations of mindfulness, the four right efforts, and the four bases of supernormal power), in people of dull faculties, are called ‘faculties’, like a tree that has roots but does not yet have strength; in people of keen faculties they are called ‘powers’—the matter is plain and clear, and they can swiftly accomplish something, like a sharp knife cutting through things, so they are said to have power. When the matter is not yet accomplished, they are called ‘path’; when the matter is accomplished, reflecting and practising, they are called ‘awakening’.

The discussion of the thirty-seven limbs of the path is as was said earlier.

Why One Who Practises the Thirty-Seven Limbs Does Not Grasp Nirvāṇa: The Buddhas of the Ten Directions Stroke His Head and Exhort Him; the Dharmas Are as Said Before, Gathered into Nothing to Be Attained

Question: If the bodhisattva practises these thirty-seven limbs of the path, why does he not grasp nirvāṇa? Answer: Because his original vow is firm; because the mind of great compassion has entered deeply; because he knows the real mark of all dharmas clearly and distinctly; because the Buddhas of the ten directions protect and keep him in mind. As a sūtra says: “When the bodhisattva reaches the seventh abode-stage, outwardly he contemplates all dharmas as empty and inwardly he contemplates non-self; like a man who in a dream binds a raft to cross a river, and midstream wakes up, and reflects thus: ‘I have been needlessly wearing myself out; there is no river and no raft—what is it I am crossing?’ The bodhisattva at that time is likewise; his mind then regrets and turns away: ‘What is it I am crossing? What is it I am extinguishing?’ He wishes only to extinguish that inverted mind for himself. At this time the Buddhas of the ten directions stretch out their hands and stroke his head: ‘Excellent! Child of the Buddha! Do not give rise to a mind of regret! Remember your original vow! Although you know this, beings have not yet awakened; you should use this dharma of emptiness to teach and transform beings. What you have attained is only a single gate; the Buddhas' immeasurable bodies, immeasurable voices, immeasurable Dharma-gates, all wisdom, and so on—none of these have you yet attained. Because you contemplate all dharmas as empty, you cling to this nirvāṇa; within the emptiness of all dharmas there is no place that can be extinguished, and no place that can be clung to; if extinction were truly real, you would long since have been extinguished. You have not yet fulfilled the six perfections, up to the eighteen unshared dharmas; you should fulfil these dharmas and sit at the seat of awakening, as is the Dharma of all Buddhas.’”

Furthermore, the three samādhi, the eleven knowledges, the three uncontaminated faculties, the samādhi with initial and sustained thought, the ten recollections, the four meditations, the four immeasurable minds, the four formless absorptions, the eight liberations, and the nine successive absorptions are as was said earlier.

Furthermore, the Buddha's ten powers, four fearlessnesses, four unobstructed knowledges, and eighteen unshared dharmas are as was said in the very first chapter.

All these dharmas, in the end, are (accomplished) through there being nothing to be attained. Because they are joined with the ultimate emptiness of prajñāpāramitā, it is called ‘removing the craving and sorrow of the world, because they cannot be found’.

Closing the Nine Perceptions of the Body; the Outer Body, the Inner-and-Outer Body, and the Three Foundations of Feeling, Mind, and Dharmas

The Buddha goes on to say: Furthermore, Subhūti, a bodhisattva-mahāsattva sees the bones of a dead person that have been cast away lying across the ground; after many years their colour is like the colour of a dove, rotted and decayed, mixed together with the earth; and he thinks to himself: This body of mine too is of such a dharma and such a mark, and has not yet escaped such a dharma. In this way, Subhūti, the bodhisattva-mahāsattva, within the inner body, contemplates the body following along the body, diligently practising with vigour and with a single-minded mind, removing the greed and grief of the world—because all are unfindable. Contemplating the outer body and contemplating the inner-and-outer body are also like this. The foundation of mindfulness of feeling, the foundation of mindfulness of mind, and the foundation of mindfulness of dharmas should also be spoken of broadly in this way. Subhūti, this is called the Mahāyāna of the bodhisattva-mahāsattva.

The Mahāyāna Is Also the Four Right Efforts: Four Kinds of Diligent Cutting Off regarding Good and Evil

Furthermore, Subhūti, in the Mahāyāna of the bodhisattva-mahāsattva there are also what are called the four right efforts. What are the four? Subhūti, the bodhisattva-mahāsattva, in order that evil and unwholesome dharmas not yet arisen should not arise, arouses desire, diligently practises with vigour, gathers in his mind, and practises the path; in order to cut off evil and unwholesome dharmas already arisen, he arouses desire, diligently practises with vigour, gathers in his mind, and practises the path; in order that wholesome dharmas not yet arisen should arise, he arouses desire, diligently practises with vigour, gathers in his mind, and practises the path; in order that wholesome dharmas already arisen should abide without being lost, be cultivated to fullness, and increase and grow broad, he arouses desire, diligently practises with vigour, gathers in his mind, and practises the path; because all are unfindable. Subhūti, this is called the Mahāyāna of the bodhisattva-mahāsattva.

It Is Also the Four Bases of Supernormal Power: the Four Concentrations of Desire, Mind, Vigour, and Reflection

Furthermore, Subhūti, in the Mahāyāna of the bodhisattva-mahāsattva there are also what are called the four bases of supernormal power. What are the four? The basis of supernormal power cultivated through concentration with desire as its chief, accomplished in the practice of eliminating; the basis of supernormal power cultivated through concentration with mind as its chief, accomplished in the practice of eliminating; the basis of supernormal power cultivated through concentration with vigour as its chief, accomplished in the practice of eliminating; the basis of supernormal power cultivated through concentration with reflection as its chief, accomplished in the practice of eliminating. Because all are unfindable. Subhūti, this is called the Mahāyāna of the bodhisattva-mahāsattva.

It Is Also the Five Faculties and the Five Powers: Faith, Vigour, Mindfulness, Concentration, and Wisdom

Furthermore, Subhūti, in the Mahāyāna of the bodhisattva-mahāsattva there are also what are called the five faculties. What are the five? The faculty of faith, the faculty of vigour, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom—this is called the Mahāyāna of the bodhisattva-mahāsattva, because all are unfindable.

Furthermore, Subhūti, in the Mahāyāna of the bodhisattva-mahāsattva there are also what are called the five powers. What are the five? The power of faith, the power of vigour, the power of mindfulness, the power of concentration, and the power of wisdom—this is called the Mahāyāna of the bodhisattva-mahāsattva, because all are unfindable.

It Is Also the Seven Limbs of Awakening: Relying on Separation, Relying on Non-defilement, Inclining toward Nirvāṇa

Furthermore, Subhūti, in the Mahāyāna of the bodhisattva-mahāsattva there are also what are called the seven limbs of awakening. What are the seven? The bodhisattva-mahāsattva cultivates the mindfulness limb of awakening, relying on separation, relying on non-defilement, and inclining toward nirvāṇa; the limb of awakening that investigates dharmas, the vigour limb of awakening, the joy limb of awakening, the removal limb of awakening, the concentration limb of awakening, and the equanimity limb of awakening likewise all rely on separation, rely on non-defilement, and incline toward nirvāṇa. Because all are unfindable, this is called the Mahāyāna of the bodhisattva-mahāsattva.

It Is Also the Eight Limbs of the Noble Path: From Right View to Right Concentration

Furthermore, Subhūti, in the Mahāyāna of the bodhisattva-mahāsattva there are also what are called the eight limbs of the noble path. What are the eight? Right view, right thought, right speech, right action, right livelihood, right vigour, right mindfulness, and right concentration—this is called the Mahāyāna of the bodhisattva-mahāsattva, because all are unfindable.

It Is Also the Three Samādhi: the Three Gates of Liberation of Emptiness, Signlessness, and Non-action

Furthermore, Subhūti, in the Mahāyāna of the bodhisattva-mahāsattva there are also what are called the three samādhi. What are the three? The emptiness samādhi, the signless samādhi, and the non-action samādhi. The emptiness samādhi means that the specific marks of all dharmas are empty; this is the gate of liberation of emptiness. Signlessness means demolishing the marks of all dharmas, neither recollecting nor keeping them in mind; this is the gate of liberation of signlessness. Non-action means giving rise to no wishing and seeking among all dharmas; this is the gate of liberation of non-action. This is called the Mahāyāna of the bodhisattva-mahāsattva, because all are unfindable.

It Is Also the Eleven Knowledges: From Knowledge of Suffering to Knowledge according to Reality, Each Named and Explained

Furthermore, Subhūti, in the Mahāyāna of the bodhisattva-mahāsattva there are also what are called knowledge of suffering, knowledge of origination, knowledge of cessation, knowledge of the path, knowledge of exhaustion, knowledge of non-arising, dharma-knowledge, subsequent knowledge, worldly knowledge, knowledge of others' minds, and knowledge according to reality. What is called knowledge of suffering? Knowing that suffering does not arise—this is called knowledge of suffering. What is called knowledge of origination? Knowing that origination should be cut off—this is called knowledge of origination. What is called knowledge of cessation? Knowing the cessation of suffering—this is called knowledge of cessation. What is called knowledge of the path? Knowing the eight limbs of the noble path—this is called knowledge of the path. What is called knowledge of exhaustion? Knowing that lust, anger, and delusion are all exhausted—this is called knowledge of exhaustion. What is called knowledge of non-arising? Knowing that within all existences there is no arising—this is called knowledge of non-arising. What is called dharma-knowledge? Knowing the basic facts of the five aggregates, discriminating them, and knowing them to be non-existent—this is called dharma-knowledge. What is called subsequent knowledge? Knowing that the eye is impermanent, up to knowing that the feeling produced by the causes and conditions of mind-contact is impermanent—this is called subsequent knowledge. What is called worldly knowledge? Knowing causes and conditions and names—this is called worldly knowledge. What is called knowledge of others' minds? Knowing the minds of other beings—this is called knowledge of others' minds. What is called knowledge according to reality? Knowing the omniscience of all kinds of the Buddhas—this is called knowledge according to reality. Subhūti, this is called the Mahāyāna of the bodhisattva-mahāsattva, because all are unfindable.

It Is Also the Three Faculties Free of Outflows: the Faculty of Wishing to Know the Not-Yet-Known, the Faculty of Knowing, and the Faculty of the Knower

Furthermore, Subhūti, in the Mahāyāna of the bodhisattva-mahāsattva there are also what are called the three faculties, namely the faculty of wishing to know the not-yet-known, the faculty of knowing, and the faculty of the knower. What is called the faculty of wishing to know the not-yet-known? The faculty of faith, the faculty of vigour, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom of those still in training, at the time when they have not yet attained the fruit—this is called the faculty of wishing to know the not-yet-known. What is called the faculty of knowing? The faculty of faith up to the faculty of wisdom of those still in training, at the time when they attain the fruit—this is called the faculty of knowing. What is called the faculty of the knower? The faculty of faith up to the faculty of wisdom of those beyond training, whether arhats, or pratyekabuddhas, or the Buddhas—this is called the faculty of the knower. Subhūti, this is called the Mahāyāna of the bodhisattva-mahāsattva, because all are unfindable.

It Is Also the Three Samādhi: with Initial and Sustained Thought, without Initial Thought but with Sustained Thought, and without Initial or Sustained Thought

Furthermore, Subhūti, in the Mahāyāna of the bodhisattva-mahāsattva there are also what are called the three samādhi. What are the three? The samādhi with initial thought and with sustained thought, the samādhi without initial thought but with sustained thought, and the samādhi without initial thought and without sustained thought. What is called the samādhi with initial thought and with sustained thought? Separated from desires and separated from evil and unwholesome dharmas, still having initial thought and sustained thought, with joy and bliss born of separation, entering the first meditation—this is called the samādhi with initial thought and with sustained thought. What is called the samādhi without initial thought but with sustained thought? It is the interval between the first meditation and the second meditation—this is called the samādhi without initial thought but with sustained thought. What is called the samādhi without initial thought and without sustained thought? From the second meditation up to the absorption of neither perception nor non-perception—this is called the samādhi without initial thought and without sustained thought. This is called the Mahāyāna of the bodhisattva-mahāsattva, because all are unfindable.

It Is Also the Ten Recollections, and Also the Four Meditations, the Four Immeasurables, the Four Formless Absorptions, the Eight Liberations, and the Nine Successive Absorptions

Furthermore, Subhūti, in the Mahāyāna of the bodhisattva-mahāsattva there are also what are called the ten recollections. What are the ten? Recollection of the Buddha, recollection of the Dharma, recollection of the Saṅgha, recollection of morality, recollection of giving, recollection of the gods, recollection of cessation, recollection of the in-and-out breath, recollection of the body, and recollection of death. Subhūti, this is called the Mahāyāna of the bodhisattva-mahāsattva, because all are unfindable.

Furthermore, Subhūti, in the Mahāyāna of the bodhisattva-mahāsattva there are also what are called the four meditations, the four immeasurable minds, the four formless absorptions, the eight liberations, and the nine successive absorptions. Subhūti, this is called the Mahāyāna of the bodhisattva-mahāsattva, because all are unfindable.

It Is Also the Buddha's Ten Powers: Each Set Out in Full

Furthermore, Subhūti, in the Mahāyāna of the bodhisattva-mahāsattva there are also what are called the ten powers of the Buddha. What are the ten? The Buddha knows as it really is the marks of what can be and what cannot be in all dharmas; this is the first power. He knows as it really is the various deeds and the various dharmas of receiving of other beings in the past, future, and present; he knows the place where the deeds are done, knows their causes and conditions, and knows their fruition; this is the second power. He knows as it really is the marks of defilement, purity, and distinction of the meditations, the liberations, the samādhi, and the absorptions; this is the third power. He knows as it really is the higher and lower marks of the faculties of other beings; this is the fourth power. He knows as it really is the various desires and delights and the resolute understandings of other beings; this is the fifth power. He knows as it really is the various innumerable natures of the world; this is the sixth power. He knows as it really is the path that leads to all destinations; this is the seventh power. He knows all kinds of former lives, with their features and with their causes and conditions—one life, two lives, up to a hundred thousand lives; the beginning of a kalpa and the end of a kalpa: I was once born among those beings, of such a clan, of such a name, with such food and drink, such suffering and pleasure, and such a length of life; dying there, I was born here; dying here, I was born again here; and the clan and name, food and drink, suffering and pleasure, and length of life of the birth here were likewise; this is the eighth power. The Buddha's divine eye is pure, surpassing the divine eye of the gods; he sees beings at the time of death and at the time of birth, handsome and ugly, great or small, falling into evil paths or falling into good paths, receiving recompense through such causes and conditions of deeds. These beings accomplished evil deeds of body, accomplished evil deeds of speech, accomplished evil deeds of mind, and slandered the sages; because they received the causes and conditions of deeds of wrong view, at the breaking up of the body and the end of life they fall into evil paths and are born in hell; those beings accomplished good deeds of body, accomplished good deeds of speech, accomplished good deeds of mind, and did not slander the sages; because they received the causes and conditions of deeds of right view, at the breaking up of the body and the end of life they enter good paths and are born in heaven; this is the ninth power. Because the Buddha knows as it really is that the outflows are exhausted, he attains the liberation of mind free of outflows and the liberation by wisdom free of outflows; in the present dharma he himself realises and knows that he has entered this dharma, namely: My births are exhausted, the pure life is established, and from this life on I shall not receive a body in a later life; this is the tenth power. Subhūti, this is called the Mahāyāna of the bodhisattva-mahāsattva, because all are unfindable.

It Is Also the Four Fearlessnesses: Four Truthful Declarations Made without Fear

Furthermore, Subhūti, in the Mahāyāna of the bodhisattva-mahāsattva there are also what are called the four fearlessnesses. What are the four?

The Buddha makes a truthful declaration: I am one of all right knowledge. If there is a śramaṇa or a brahmin, or a god, or Māra, or Brahmā, or any other assembly who challenges me in accordance with fact, saying: This dharma you do not know—and so on, up to my not seeing even the slightest mark of fear. For this reason I attain security and attain fearlessness, abide in the place of the holy lord, roar the lion's roar in the great assembly, and am able to turn the Brahmā wheel; the śramaṇas and brahmins, or gods, or Māra, or Brahmā, or any other assembly truly cannot turn it; this is the first fearlessness.

The Buddha makes a truthful declaration: All my outflows are exhausted. If there is a śramaṇa or a brahmin, or a god, or Māra, or Brahmā, or any other assembly who challenges me in accordance with fact, saying: These outflows are not exhausted—and so on, up to my not seeing even the slightest mark of fear. For this reason I attain security and attain fearlessness, abide in the place of the holy lord, roar the lion's roar in the great assembly, and am able to turn the Brahmā wheel; the śramaṇas and brahmins, or gods, or Māra, or Brahmā, or any other assembly truly cannot turn it; this is the second fearlessness.

The Buddha makes a truthful declaration: I proclaim the dharmas that obstruct the path. If there is a śramaṇa or a brahmin, or a god, or Māra, or Brahmā, or any other assembly who challenges me in accordance with fact, saying: Receiving this dharma does not obstruct the path—and so on, up to my not seeing even the slightest mark of fear. For this reason I attain security and attain fearlessness, abide in the place of the holy lord, roar the lion's roar in the great assembly, and am able to turn the Brahmā wheel; the śramaṇas and brahmins, or gods, or Māra, or Brahmā, or any other assembly truly cannot turn it; this is the third fearlessness.

The Buddha makes a truthful declaration: The holy path that I teach is able to lead out of the world, and following it in practice one can exhaust all suffering. If there is a śramaṇa or a brahmin, or a god, or Māra, or Brahmā, or any other assembly who challenges me in accordance with fact, saying: Practising this path does not lead out of the world and does not exhaust suffering—and so on, up to my not seeing even the slightest mark of fear. For this reason I attain security and attain fearlessness, abide in the place of the holy lord, roar the lion's roar in the great assembly, and am able to turn the Brahmā wheel; the śramaṇas and brahmins, or gods, or Māra, or Brahmā, or any other assembly truly cannot turn it; this is the fourth fearlessness. Subhūti, this is called the Mahāyāna of the bodhisattva-mahāsattva, because all are unfindable.

It Is Also the Four Unobstructed Knowledges: of Meaning, of Dharma, of Expression, and of Delight in Speaking

Furthermore, Subhūti, in the Mahāyāna of the bodhisattva-mahāsattva there are also what are called the four unobstructed knowledges. What are the four? Unobstructedness in meaning, unobstructedness in dharma, unobstructedness in expression, and unobstructedness in delight in speaking. Unobstructedness in meaning is knowing the meaning of the real mark of all dharmas. Unobstructedness in dharma is knowing the names of all dharmas. Unobstructedness in expression is being in no way stuck or obstructed among words and expressions. Unobstructedness in delight in speaking is being precise, true, and apt, with speech that has no end. Subhūti, this is called the Mahāyāna of the bodhisattva-mahāsattva, because all are unfindable.

It Is Also the eighteen unshared dharmas: from the Faultlessness of the Three Kinds of Deeds to Unobstructed Wisdom regarding the Three Times

Furthermore, Subhūti, in the Mahāyāna of the bodhisattva-mahāsattva there are also what are called the eighteen unshared dharmas. What are the eighteen? First, the bodies of the Buddhas are without fault; second, their speech is without fault; third, their mindfulness is without fault; fourth, they have no diverse perceptions; fifth, they have no unconcentrated mind; sixth, they have no mind that lets go without knowing; seventh, desire does not decline; eighth, vigour does not decline; ninth, mindfulness does not decline; tenth, wisdom does not decline; eleventh, liberation does not decline; twelfth, the knowledge and vision of liberation does not decline; thirteenth, all bodily deeds proceed in accord with wisdom; fourteenth, all deeds of speech proceed in accord with wisdom; fifteenth, all mental deeds proceed in accord with wisdom; sixteenth, the knowledge and vision of wisdom is unobstructed and unhindered regarding the past; seventeenth, the knowledge and vision of wisdom is unobstructed and unhindered regarding the future; eighteenth, the knowledge and vision of wisdom is unobstructed and unhindered regarding the present. Subhūti, this is called the Mahāyāna of the bodhisattva-mahāsattva, because all are unfindable.

It Is Also the Gates of Entry into the Letters, of Equality in Letters and Equality in Speech: the Forty-two Letter-Gates (I: from a to sta)

Furthermore, Subhūti, in the Mahāyāna of the bodhisattva-mahāsattva there are also what are called the gates of entry into the letters, of equality in letters and equality in speech. What are the gates of entry into the letters, of equality in letters and equality in speech?

The gate of the letter a: because all dharmas are, from the very first, originally unarisen. The gate of the letter ra: because all dharmas are free of defilement. The gate of the letter pa: because all dharmas are the highest meaning. The gate of the letter ca: because all dharmas are in the end unfindable, and also because dharmas neither end nor arise. The gate of the letter na: because dharmas are apart from names, and their nature and marks can neither be obtained nor lost. The gate of the letter la: because dharmas pass beyond the world, and also because the branches of craving and their causes and conditions are wholly extinguished. The gate of the letter da: because dharmas arise from a wholesome mind, and also because it is the mark of giving. The gate of the letter ba: because in dharmas the mark of the letter ba is separated off. The gate of the letter ḍa: because in dharmas the letter ḍa is pure. The gate of the letter ṣa: because dharmas are the six sovereign kings, their nature pure. The gate of the letter va: because on entering dharmas the path of speech is cut off. The gate of the letter ta: because on entering dharmas the mark of suchness does not move. The gate of the letter ya: because on entering dharmas they are, as they really are, unarisen. The gate of the letter ṣṭa: because on entering dharmas subduing is unfindable. The gate of the letter ka: because on entering dharmas the maker is unfindable. The gate of the letter sa: because on entering dharmas time is unfindable, and also because dharmas come with time and turn on. The gate of the letter ma: because on entering dharmas what is mine is unfindable. The gate of the letter ga: because on entering dharmas the goer is unfindable. The gate of the letter tha: because on entering dharmas place is unfindable. The gate of the letter ja: because on entering dharmas birth is unfindable. The gate of the letter śva: because on entering dharmas the letter śva is unfindable. The gate of the letter dha: because on entering dharmas nature is unfindable. The gate of the letter śa: because on entering dharmas concentration is unfindable. The gate of the letter kha: because on entering dharmas empty space is unfindable. The gate of the letter kṣa: because on entering dharmas exhaustion is unfindable. The gate of the letter sta: because on entering dharmas existence is unfindable.

The Forty-two Letter-Gates (II: from jña to ḍha); Beyond ḍha No Letter Can Be Obtained

The gate of the letter jña: because on entering dharmas knowledge is unfindable. The gate of the letter rtha: because on entering dharmas the letter rtha is unfindable. The gate of the letter bha: because on entering dharmas breaking is unfindable. The gate of the letter cha: because on entering dharmas desire is unfindable, and also because the five aggregates, which are like shadows, are also unfindable. The gate of the letter sma: because on entering dharmas the letter sma is unfindable. The gate of the letter hva: because on entering dharmas calling is unfindable. The gate of the letter tsa: because on entering dharmas the letter tsa is unfindable. The gate of the letter gha: because on entering dharmas thickness is unfindable. The gate of the letter ṭha: because on entering dharmas place is unfindable. The gate of the letter ṇa: because on entering dharmas there is no coming and no going, no standing, no sitting, and no lying down. The gate of the letter pha: because on entering dharmas the edge is unfindable. The gate of the letter ska: because on entering dharmas aggregation is unfindable. The gate of the letter ysa: because on entering dharmas the letter ysa is unfindable. The gate of the letter śca: because on entering dharmas practice is unfindable. The gate of the letter ṭa: because on entering dharmas the body is unfindable. The gate of the letter ḍha: because on entering dharmas the place where the boundary is ultimately reached is unfindable, and also because they neither end nor arise. Beyond the letter ḍha there are no letters to be obtained. Why? Because there are no further letters.

The Letters Are Unobstructed and Nameless; Know That All Dharmas Are like Empty Space

These letters are unobstructed and nameless; nor do they cease; they cannot be spoken, cannot be shown, cannot be seen, and cannot be written. Subhūti, you should know that all dharmas are like empty space. Subhūti, this is called the dhāraṇī-gate, which is what is called the meaning of the letter a.

Sealing with the Seal of the Letter A, One Obtains Twenty Merits; This Is Called the Mahāyāna

If a bodhisattva-mahāsattva, upon these letter-gates, stamps the seal of the letter a—whether hearing it, or receiving it, or reciting it, or reading it, or keeping it, or proclaiming it for others—and is able to know it in this way, he will obtain twenty kinds of merit. What are the twenty? He obtains strong, firm recollection; obtains shame and conscience; obtains a firm mind; obtains the purport of the sūtras; obtains wisdom; obtains unobstructed delight in speaking; easily obtains the dhāraṇī-gates; obtains a mind without doubt and without regret; obtains hearing good without rejoicing and hearing bad without anger; obtains a mind neither high nor low, abiding without increase or decrease; obtains skill in knowing the languages of beings; obtains skill in discriminating the five aggregates, the twelve sense-fields, the eighteen elements, the twelve causes and conditions, the four conditions, and the four truths; obtains skill in discriminating the sharpness and dullness of beings' faculties; obtains skill in knowing the minds of others; obtains skill in discriminating days, months, years, and seasons; obtains skill in discriminating the penetration of the divine ear; obtains skill in discriminating the penetration of former lives; obtains skill in discriminating the penetration of birth and death; obtains the ability skilfully to proclaim what can be and what cannot be; obtains skill in knowing the bodily deportment of coming and going, sitting and rising, and so on. Subhūti, this dhāraṇī-gate and the gate of the letter a and the rest—this is called the Mahāyāna of the bodhisattva-mahāsattva.

The Treatise's Explanation: Equality in Letters and Equality in Speech Is the Dhāraṇī That Regards All Letters as Equal

What follows is the treatise's explanation. As for ‘equality in letters, equality in speech’: it is a kind of dhāraṇī that regards all letters equally, without love or hatred. Moreover, these letters, when their causes and conditions have not yet come together, originally are not; in the end they also are not; and at present too there is nothing of them that exists; they merely abide in one's own mind, and are spoken from recollection, imagining, and discrimination and from a mind of initial and sustained thought. This is what a distracted mind speaks, and it does not see real things—just as when the wind stirs water, nothing is seen. As for ‘equal’: it means equal to ultimate emptiness and to nirvāṇa. By this dhāraṇī the bodhisattva penetrates all dharmas without obstruction; this is called equality in letters and equality in speech.

The Treatise's Explanation in Question and Answer: Why Speak Only of Equality in Letters? The Forty-two Letters Are the Root of All Letters

Question: Stated briefly, there are five hundred dhāraṇī-gates; stated broadly, there are immeasurable dhāraṇī-gates; why is it that now only this dhāraṇī of equality in letters is spoken of, and it is called the dhāraṇī-gates? Answer: When one great one is spoken of first, one knows that the rest have all been included in what is spoken; this is the first gate of the dhāraṇīs, and when the first gate is spoken of, the rest are spoken of along with it. Furthermore, the dharmas of the dhāraṇīs all arise from discriminating letters and speech, and the forty-two letters are the root of all letters. Because of letters there is speech, because of speech there are names, and because of names there is meaning; if the bodhisattva hears a letter, he is able, because of the letter, to reach even to its meaning.

The Treatise-Author Explains the Forty-two Letters One by One, with Glosses in the Language of Qin (I: from a to sa)

As for these letters: the first is a and the last is ḍha, with forty in between. A bodhisattva who has obtained this letter-dhāraṇī, if in any speech he hears the letter a, immediately knows, following the meaning, that all dharmas from the very first have the mark of non-arising. ‘Ādi’ in the language of Qin is ‘beginning’; ‘Anutpāda’ in the language of Qin is ‘non-arising’. If he hears the letter ra, he knows, following the meaning, the mark of all dharmas being free of defilement. ‘Rajas’ in the language of Qin is ‘defilement’. If he hears the letter pa, he immediately knows that all dharmas enter into the highest meaning. ‘Paramārtha’ in the language of Qin is ‘the highest meaning’. If he hears the letter ca, he immediately knows that all practices are non-practices. ‘Caryā’ in the language of Qin is ‘practice’. If he hears the letter na, he knows that all dharmas are neither obtained nor lost, neither come nor go. ‘Na’ in the language of Qin is ‘not’. If he hears the letter la, he knows that all dharmas are free of the mark of light and heavy. ‘Laghu’ in the language of Qin is ‘light’. If he hears the letter da, he knows the wholesome mark of all dharmas. ‘Tuomo’ in the language of Qin is ‘wholesome’. If he hears the letter ba, he knows that all dharmas are without bondage and without release. ‘Bandha’ in the language of Qin is ‘bondage’. If he hears the letter ḍa, he knows the mark of dharmas not being hot. ‘Tushetuo’ in the speech of South India is, in the language of Qin, ‘not hot’. If he hears the letter ṣa, he knows the six marks of the human body. ‘Ṣaṭ’ in the language of Qin is ‘six’. If he hears the letter va, he knows that all dharmas are free of the mark of speech. ‘Hebota’ in the language of Qin is ‘speech’. If he hears the letter ta, he knows that dharmas do not move within suchness. ‘Tathā’ in the language of Qin is ‘such’. If he hears the letter ya, he knows that dharmas enter into the real mark, neither arising nor ceasing. ‘Yetaba’ in the language of Qin is ‘real’. If he hears the letter ṣṭa, he knows the mark of all dharmas being without obstruction. ‘Zhapo’ in the language of Qin is ‘obstruction’. If he hears the letter ka, he knows that among dharmas there is no maker. ‘Kāraka’ in the language of Qin is ‘maker’. If he hears the letter sa, he knows that all kinds of all dharmas are unfindable. ‘Sarva’ in the language of Qin is ‘all’.

The Treatise-Author Explains the Forty-two Letters One by One (II: from ma to sma)

If he hears the letter ma, he knows that all dharmas are apart from what is mine. ‘Mamakāra’ in the language of Qin is ‘what is mine’. If he hears the letter ga, he knows that the bottom of all dharmas is unfindable. ‘Qietuo’ in the language of Qin is ‘bottom’. If he hears the letter tha, he knows that the thus-gone of the four propositions is unfindable. ‘Tathāgata’ in the language of Qin is ‘thus-gone’. If he hears the letter ja, he knows that the birth and old age of dharmas are unfindable. ‘Jāti-jarā’ in the language of Qin is ‘birth and old age’. If he hears the letter śva, he knows that all dharmas are unfindable, just as the letter śva is unfindable. The letter ‘śva’ has no meaning, so it is not explained. If he hears the letter dha, he knows that in all dharmas the dharma-nature is unfindable. ‘Dharma’ in the language of Qin is ‘dharma’. If he hears the letter śa, he knows the mark of dharmas being still and extinguished. ‘Śānta’ in the language of Qin is ‘still and extinguished’. If he hears the letter kha, he knows that the empty space of all dharmas is unfindable. ‘Qujia’ in the language of Qin is ‘empty space’. If he hears the letter kṣa, he knows that the exhaustion of all dharmas is unfindable. ‘Kṣaya’ in the language of Qin is ‘exhaustion’. If he hears the letter sta, he knows that the edge of dharmas is unfindable. ‘Alijiaduoduqiuna’ in the language of Qin is ‘when this matter has reached its edge, what benefit can then be gained?’ If he hears the letter jña, he knows the mark of there being no knowledge in all dharmas. ‘Jñāna’ in the language of Qin is ‘knowledge’. If he hears the letter rtha, he knows that the meaning of all dharmas is unfindable. ‘Artha’ in the language of Qin is ‘meaning’. If he hears the letter bha, he knows the mark of all dharmas being unbreakable. ‘Bhaṅga’ in the language of Qin is ‘breaking’. If he hears the letter cha, he knows that all dharmas have nowhere they go. ‘Gacchati’ in the language of Qin is ‘going’. If he hears the letter sma, he knows that dharmas are firm, solid, and hard like vajra-stone. ‘Aśma’ in the language of Qin is ‘stone’.

The Treatise-Author Explains the Forty-two Letters One by One (III: from hva to ḍha); Beyond ḍha There Is No Further Letter

If he hears the letter hva, he knows the mark of all dharmas being without sound. ‘Huoye’ in the language of Qin is ‘call to come’. If he hears the letter tsa, he knows the mark of all dharmas being without stinginess and without giving. ‘Matsara’ in the language of Qin is ‘stinginess’. If he hears the letter gha, he knows that dharmas are neither thick nor thin. ‘Ghana’ in the language of Qin is ‘thick’. If he hears the letter ṭha, he knows that dharmas have no dwelling-place. ‘Tana’ in the speech of South India is, in the language of Qin, ‘place’. If he hears the letter ṇa, he knows that all dharmas and beings neither come nor go, neither sit nor lie down, neither stand nor rise, because beings are empty and dharmas are empty. ‘Ṇa’ in the speech of South India is, in the language of Qin, ‘not’. If he hears the letter pha, he knows that the cause and fruit of all dharmas are empty. ‘Phala’ in the language of Qin is ‘fruit’. If he hears the letter ska, he knows that the five aggregates of all dharmas are unfindable. ‘Geda’ in the language of Qin is ‘aggregate’. If he hears the letter ysa, he knows that the letter ysa is empty, and that all dharmas are likewise. If he hears the letter śca, he knows the mark of all dharmas being unmoving. ‘Zheluodi’ in the language of Qin is ‘moving’. If he hears the letter ṭa, he knows that the near shore and the far shore of all dharmas are unfindable. ‘Zhaluo’ in the language of Qin is ‘shore’. If he hears the letter ḍha, he knows that all dharmas are certainly unfindable. ‘Bocha’ in the language of Qin is ‘certain’. Beyond the letter ḍha there are no further letters; if there were further letters, they would all be branches and offshoots of these forty-two letters.

This Is the Dhāraṇī of Letters: Unobstructed, Nameless, Ceasing, and Not to Be Shown, Seen, or Written

These letters are always in the world; because they continue in a similar succession, and because they enter into all speech, they are said to be unobstructed. Just as each country differs from the next and there is no single fixed name, they are said to be nameless. Once heard they are immediately used up, so they are said to be ceasing. When all dharmas enter the dharma-nature, all are unfindable—how much less can letters be spoken! Because dharmas have no recollection, imagining, and discrimination, they are said to be not to be shown. First there is the discrimination of mental deeds, and therefore there are deeds of speech; through the causes and conditions of deeds of speech, bodily deeds then produce letters; letters are form-dharmas, seen with the eye or heard with the ear, and beings forcibly set up names for them. In reality they have no causes and conditions; for this reason they are said to be not to be seen and not to be written. All dharmas are always empty, like the mark of empty space—how much more letters, which cease as soon as they are spoken! This is the dhāraṇī of letters, and it is also the dhāraṇī-gates.

The Treatise's Explanation in Question and Answer: Why Speak Only of Twenty Merits? Because the Rest Are Set Aside to Speak of Prajñā

Question: One who knows the causes and conditions of this dhāraṇī-gate ought to obtain immeasurable and boundless merits; why are only twenty spoken of? Answer: The Buddha is also able to proclaim the other immeasurable and boundless merits; only because he wishes to stop and not speak of them, in order solely to make prajñāpāramitā manifest, does he speak briefly of only twenty.

The Treatise-Author Explains the Twenty Merits One by One (I)

As for ‘obtaining strong recollection’: because the bodhisattva, having obtained this dhāraṇī, constantly contemplates the marks of the letters and cultivates recollection, he obtains strong, firm recollection. As for ‘obtaining shame and conscience’: because he accumulates wholesome dharmas and turns away from evil dharmas, great shame and conscience arise. As for ‘the mind obtaining firmness’: because he accumulates merit and wisdom, the mind becomes firm like vajra; even if he meets the matters of the Avīci hell, he still does not fall back from anuttarā samyaksaṃbodhi—how much less for other sufferings. As for ‘obtaining the purport of the sūtras’: because he knows the Buddha's five kinds of skilful-means teaching of the Dharma, it is called obtaining the purport of the sūtras. First, knowing that the Buddha teaches the Dharma by making all kinds of Dharma-gates; second, knowing for what matter the Buddha teaches; third, knowing that the Buddha teaches by skilful means; fourth, knowing that the Buddha teaches in order to reveal the principle and purport; fifth, knowing that the Buddha teaches with a mind of great compassion. As for ‘obtaining wisdom’: through this dhāraṇī the bodhisattva discriminates and breaks apart the letters; speech too is empty; because speech is empty, names too are empty; because names are empty, meaning too is empty; he obtains ultimate emptiness, and this is prajñāpāramitā. As for ‘wisdom and delight in speaking’: having obtained such utterly pure and unobstructed wisdom, because he ferries beings to liberation with his original vow and a mind of great compassion, delight in speaking becomes easy. As for ‘obtaining the dhāraṇīs’: it is like splitting bamboo—once the first joint has been split, the rest are all easy; the bodhisattva too is like this: having obtained this dhāraṇī of letters, the dhāraṇīs are obtained of themselves. As for ‘a mind without doubt or regret’: having entered into the real mark of all dharmas, though he has not yet obtained all wisdom, among all profound dharmas he has no doubt and no regret. As for ‘hearing good without rejoicing, hearing bad without anger’: because he discriminates each of the letters one by one, and has nothing he praises and nothing he disparages, hearing good he does not rejoice, and hearing bad he is not angry. As for ‘neither high nor low’: because hatred and love have been cut off. As for ‘skilfully knowing the languages of beings’: because he has obtained the samādhi that understands the speech of all beings.

The Treatise-Author Explains the Twenty Merits One by One (II): Skilful Discrimination of Aggregates, Elements, Conditions, and Truths, as Explained under the Ten Powers

As for skilfully discriminating the five aggregates, the twelve sense-fields, the eighteen elements, the twelve causes and conditions, the four conditions, and the four truths: the meanings of the five aggregates and the rest are as explained before. As for skilfully discriminating the sharpness and dullness of beings' faculties, knowing the minds of others, the divine ear, former lives, and skilfully proclaiming what can be and what cannot be: these are all as explained within the ten powers. As for skilfully knowing coming and going, sitting and rising, and so on: it is as explained in the chapter "Avaivartika".

The Treatise-Author Explains Days, Months, Years, and Seasons in Detail: Worldly Dharmas Are like an Illusion, like a Dream; This Is Called the Mahāyāna

As for skilfully discriminating days, months, years, and seasons: a day runs from one dawn to the next dawn, divided into a first part, a middle part, and a last part; the night also has three parts. One day and one night have thirty periods. At the spring equinox and the autumn equinox, fifteen periods belong to the day and fifteen periods belong to the night; at other times there is increase and decrease. In the fifth month the day has eighteen periods and the night twelve; in the eleventh month the night has eighteen periods and the day twelve. A month is either thirty days, or thirty and a half days, or twenty-nine days, or twenty-seven and a half days. There are four kinds of month: first, the sun month; second, the worldly month; third, the moon month; fourth, the lunar-mansion month. The sun month is thirty and a half days; the worldly month is thirty days; the moon month is twenty-nine days plus thirty sixty-seconds of a day; the lunar-mansion month is twenty-seven days plus twenty-one sixty-sevenths of a day. As for the intercalary month, it arises out of these two, the sun month and the worldly month; this is called the thirteenth month. Either twelve months or thirteen months is called a year. This year has three hundred and sixty-six days, going round and beginning again. The bodhisattva knows that at the time of the middle part of a day, the first part has already passed, the last part has not yet arisen, and within the middle part too there is no abiding; there is no mark that can be grasped, and the portions of the day are empty and without anything. When the thirtieth day comes, the twenty-ninth day has already ceased; how then can they combine to form a month? Since the month is non-existent, how then can they combine to form a year? For this reason the Buddha said: The dharmas of the world are like an illusion, like a dream; they are only dharmas that deceive the mind. The bodhisattva is able to know the combining of the days, months, and years of the world, and is also able to know that it breaks apart and has nothing at all—this is called skilful discrimination. Discriminations of all these kinds are called the Mahāyāna of the bodhisattva-mahāsattva.

Fascicle 49 〔T25 0409c19〕

Mahāprajñāpāramitā-upadeśa: Commentary on Chapter Twenty, Setting Out

Composed by the Bodhisattva Nāgārjuna

Translated by Kumārajīva, Tripiṭaka master of Kucha, under the Later Qin

What follows is the sūtra text.

The Buddha told Subhūti: ‘You ask how a bodhisattva-mahāsattva sets out toward the Great Vehicle. When a bodhisattva-mahāsattva practises the six perfections, he goes from one ground to the next ground; this is called setting out toward the Great Vehicle.’

Subhūti said to the Buddha: ‘World-Honored One! How does a bodhisattva-mahāsattva go from one ground to the next ground?’

The Buddha said: ‘The bodhisattva knows that all dharmas have no mark of coming or going, and that there is no dharma at all that truly comes, goes, arrives, or does not arrive, because the mark of dharmas does not perish. The bodhisattva does not cling in thought to the grounds and does not think of them as really existent, yet he still carries out the work of preparing the ground, and he does not see any real ground either. The first ground has ten kinds of work for preparing the ground: first, the deep mind is firm, and he knows that the deep mind cannot be obtained; second, he treats all beings equally, and knows that beings cannot be obtained; third, he practises giving, and knows that the one who gives and the one who receives cannot be obtained; fourth, he draws near to the good friend without exalting himself; fifth, he seeks the Dharma, knowing that all dharmas cannot be obtained; sixth, he constantly practises going forth from home, knowing that a home cannot be obtained; seventh, he loves and delights in the Buddha's body, knowing that the marks and minor marks cannot be obtained; eighth, he expounds the teaching of the Dharma, knowing that the distinctions among dharmas cannot be obtained; ninth, he breaks down arrogance, knowing that the wisdom that arises cannot be obtained; tenth, he speaks true words, knowing that all words cannot be obtained. The bodhisattva abiding on the first ground prepares his ground with these ten things.’

On the second ground he constantly keeps eight dharmas in mind: purity in the practice of morality; knowing kindness and repaying kindness; abiding securely in patience; receiving joy; not abandoning any being; entering deeply into great compassion; trusting and revering his teachers, asking of them and receiving from them; diligently seeking all the perfections. The bodhisattva abiding on the second ground should bring these eight dharmas to fulfilment.

On the third ground he practises five dharmas: hearing much and learning without ever being sated; giving the Dharma purely without exalting himself; adorning buddha-lands without exalting himself; bearing the measureless hardships of the world without growing weary; abiding securely in the place of shame and conscience. The bodhisattva abiding on the third ground should bring these five dharmas to fulfilment.

On the fourth ground he receives and upholds ten dharmas and does not abandon them: not leaving a dwelling in the araṇya; having few desires; being content; not abandoning the merits of the dhūta practices; not abandoning morality; loathing the desires; giving rise to a mind of weariness with and departure from the world; relinquishing everything he possesses; the mind not sinking; not begrudging anything at all. The bodhisattva abiding on the fourth ground should not abandon these ten dharmas.

On the fifth ground he keeps far from twelve dharmas: he does not draw near to householders; he does not draw near to bhikṣuṇīs; he is not jealous or grudging over the offerings in other people's households; he does not remain in profitless talk; he keeps far from anger; he keeps far from self-importance; he keeps far from contempt for others; he keeps far from the ten unwholesome paths of action; he keeps far from great pride; he keeps far from obstinately holding his own views; he keeps far from the inversions; he keeps far from lust, anger, and delusion. The bodhisattva abiding on the fifth ground should keep far from these twelve things.

On the sixth ground he should fulfil six dharmas, namely the six perfections; and there are also six dharmas he should not do: he does not give rise to the intention of the śrāvakas or pratyekabuddhas; when giving, he does not give rise to a sorrowful mind; when he sees someone come asking, his mind does not shrink back; he takes everything he has and gives it away; after giving he has no regret; he does not doubt the profound Dharma. These are the six dharmas the sixth ground should fulfil and the six dharmas it should keep far from.

On the seventh ground there are twenty dharmas to which he should not cling: a self; beings; a life; the one counted in the multitude, and so on up to the knower and the seer; the view of annihilation; the view of permanence; marks; the view of causes; name-and-form; the five aggregates; the eighteen elements; the twelve sense-fields; the three realms; a place of clinging; a place of expectation; a place of reliance; views arising in reliance on the Buddha; views arising in reliance on the Dharma; views arising in reliance on the Saṅgha; views arising in reliance on morality.

On the seventh ground he should also bring twenty dharmas to fulfilment: fulfilling emptiness; realising the signless; knowing non-action; purity in the three parts of body, speech, and mind; fulfilling kindness, compassion, and wisdom toward all beings; not clinging in thought to any being; seeing all dharmas equally without attaching to them; knowing the real mark of all dharmas without dwelling on it in thought; the acceptance of the non-arising of dharmas; the knowledge of non-arising; teaching that all dharmas are of one mark; breaking down the mark of discrimination; transforming recollection and imagining; transforming views; transforming the afflictions; concentration and wisdom in balance; taming the mind; the mind within still and extinguished; wisdom without obstruction; not being stained by craving and attachment.

On the eighth ground, a first set: he should fulfil five dharmas: entering into the minds of beings in accord with them; sporting freely in all kinds of spiritual powers; observing the buddha-lands of the Buddhas; adorning his own land according to the adornments of the buddha-lands he has seen; seeing the Buddha's body as it truly is and adorning his own buddha-body.

On the eighth ground, a second set: there are again five dharmas: knowing whether the faculties of beings are high or low; purifying the buddha-world; entering the illusion-like samādhi; being constantly in samādhi; taking on a body according to the roots of goodness that beings are ready to bring forth.

On the ninth ground he should fulfil twelve dharmas: taking on his own share of those to be carried across in boundless worlds; the accomplishment of what he has vowed; understanding the languages of gods, nāgas, yakṣas, gandharvas, and others, and teaching the Dharma to them; the accomplishment of abiding in the womb; the accomplishment of family; the accomplishment of the class into which he is born; the accomplishment of clan; the accomplishment of retinue; the accomplishment of the auspicious signs at birth; the accomplishment of going forth from home; the accomplishment of adorning the tree of awakening; the complete fulfilment of all good merits.

Subhūti! A bodhisattva of the tenth ground should be regarded as like a Buddha.

At that time the venerable Subhūti said to the Buddha: ‘World-Honored One! How does a bodhisattva-mahāsattva carry out the work of preparing the ground with the profound mind?’

The Buddha said: ‘The bodhisattva-mahāsattva, with a mind in accord with sarvajñā (omniscience), gathers all roots of goodness; this is called the bodhisattva-mahāsattva's work of preparing the ground with the profound mind.’

‘How is the bodhisattva even-minded toward all beings?’

The Buddha said: ‘With the mind of omniscience the bodhisattva gives rise to the four immeasurable minds, namely loving-kindness, compassion, sympathetic joy, and equanimity; this is keeping an even mind toward all beings.’

‘How does the bodhisattva cultivate giving?’

The Buddha said: ‘The bodhisattva gives to all beings without making any discrimination among them; this is called cultivating giving.’

‘How does the bodhisattva draw near the good friend?’

The Buddha said: ‘The good friend who is able to teach people to abide in omniscience should be drawn near, consulted and received from, revered, and given offerings; this is called drawing near the good friend.’

‘How does the bodhisattva seek the Dharma?’

The Buddha said: ‘If the bodhisattva seeks the Dharma with a mind in accord with sarvajñā, and does not fall into the grounds of the śrāvakas and pratyekabuddhas, this is called seeking the Dharma.’

‘How does the bodhisattva carry out the work of preparing the ground by constantly leaving home?’

The Buddha said: ‘The bodhisattva, life after life, single-mindedly leaves home within the Buddha's Dharma, not mixing it with any other path, and there is none able to obstruct him; this is called the work of preparing the ground by constantly leaving home.’

‘How does the bodhisattva carry out the work of preparing the ground by loving and delighting in the Buddha's body?’

The Buddha said: ‘If the bodhisattva sees the marks of the Buddha's body and, all the way up to anuttarā samyaksaṃbodhi, never departs from recollecting the Buddha, this is called the work of preparing the ground by loving and delighting in the Buddha's body.’

‘How does the bodhisattva carry out the work of preparing the ground by setting forth the teaching of the Dharma?’

The Buddha said: ‘Whether the bodhisattva meets a Buddha in the world or after the Buddha has passed into extinction, he preaches the Dharma for beings, good in the beginning, good in the middle, and good at the end, of wondrous meaning and fine words, pure, unmixed, and complete—namely, from sūtra up to upadeśa; this is called the work of preparing the ground by setting forth the teaching of the Dharma.’

‘How does the bodhisattva carry out the work of preparing the ground by breaking arrogance?’

The Buddha said: ‘The bodhisattva breaks arrogance, and because of this is never born into a lowly and base family; this is the work of preparing the ground by breaking arrogance.’

‘How does the bodhisattva carry out the work of preparing the ground by true speech?’

The Buddha said: ‘The bodhisattva practises in accordance with what he himself has said; this is called the work of preparing the ground by true speech.’

‘This is the bodhisattva-mahāsattva, abiding in the first ground, cultivating the work of preparing the ground in ten matters.’

Up to this point the ten items of the first ground have been explained one by one: the profound mind turns the roots of goodness wholly toward omniscience; the even mind, through the four immeasurables, looks upon enemy and kin alike; giving makes no discrimination among beings; the good friend leads one into omniscience; seeking the Dharma does not fall into the two vehicles; one constantly leaves home within the Buddha's Dharma; one recollects the Buddha's body and does not depart from it; one sets forth the Dharma whether the Buddha is in the world or after his extinction; one breaks arrogance and does not rely on oneself; and true speech makes words and deeds correspond.

Item 28 in the Order of the Original Treatise

What follows is the treatise's explanation.

The treatise-author explains:

Subhūti had earlier asked about the Mahāyāna, and the Buddha had already answered the marks of the Great Vehicle from many sides; he asked further how one sets out toward the Great Vehicle, and now the Buddha answers the marks of setting out toward the Great Vehicle. The bodhisattva, riding this Great Vehicle, knows that all dharmas from the very beginning neither come nor go, neither move nor are set in motion, because the dharma-nature abides constantly; and at the same time, because of great compassion, the perfection of vigour, and the power of skilful means, he still comes back to cultivate and gather all wholesome dharmas, seeking further a superior ground while not grasping the mark of a ground, nor seeing any real ground at all.

Therefore the ‘from one ground to another ground’ spoken of in this chapter is not a fixed self moving along a really existent ladder. The dharma-nature has no coming or going, and the ground is not to be seen; yet great compassion keeps the bodhisattva from leaving beings, vigour keeps his practice from ceasing, and skilful means enables him to cultivate wholesome dharmas amid nothing to be attained. No-coming-and-going and advancing in practice do not negate each other; they are two sides of one and the same setting out.

Question:

One should answer ‘setting out toward the Great Vehicle’; why does it say ‘setting out through the grounds’?

Answer:

The Great Vehicle itself is the ground. The ground is divided into ten levels, and advancing from the first ground to the second ground is called setting out; it is like first riding a horse to where the elephant is, leaving the horse and riding the elephant, then riding the elephant to where the nāga is, leaving the elephant and riding the nāga.

Question:

What kind of ten grounds are these?

Answer:

There are two classes of ground: the first is the grounds belonging only to bodhisattvas, the second is the grounds shared by the three vehicles. The shared grounds are from the ground of dry wisdom up to the Buddha ground; but the bodhisattva grounds are the Ground of Joy, the Stainless Ground, the Ground Possessing Light, the Ground of Increasing Radiance, the Ground Hard to Conquer, the Ground of Manifest Presence, the Ground of Deep Entry, the Unmoving Ground, the Ground of Roots of Goodness, and the Ground of the Dharma Cloud. The features of these grounds are spoken of at length in the Sūtra of the Ten Grounds.

The bodhisattva entering the first ground should practise ten dharmas: from the profound mind up to true speech.

Although Subhūti already knew, he still asked the World-Honored One in order to cut off the doubts of beings: ‘What is called the profound mind?’ The Buddha answered: ‘To gather all roots of goodness with the mind of omniscience.’

As for the mind of sarvajñā: it is the bodhisattva's first arousing of the mind toward unsurpassed, right, and complete awakening, vowing to become a Buddha in the future; ‘in accord with’ means binding the mind to the vow of becoming a Buddha. For a person of sharp faculties, thick merit, thin afflictions, and few past offences, arousing the mind is able to go deep. The profound mind is to love and delight profoundly in the Buddha way, and, life after life, to hold the worldly mind lightly. Giving, keeping the precepts, cultivating concentration, and every merit—none of them seek the blessings and pleasures, the lifespan, or the security of this life or later lives; they turn only toward omniscience. It is like a miser who cherishes and hoards even a single coin, hoping only that his wealth will grow; the bodhisattva likewise gathers merit great and small wholly and single-mindedly toward omniscience.

Question:

This bodhisattva does not yet know sarvajñā and has not obtained its taste; how can he obtain the profound mind?

Answer:

If a person of this kind has sharp faculties, thin afflictions, and thick merit, he from the first does not delight in the world; even before hearing the praises of the Great Vehicle he is already so, and after hearing them he goes still deeper. Mahākāśyapa married a woman of golden complexion, yet his mind was not attached to her, and he left the household and went forth; Yaśas, the elder's son, seeing at night the many courtesans like corpses, left behind his precious jewelled sandals and crossed the water toward the Buddha; and the elder's daughter in the Sadāprarudita chapter later on, as soon as she heard of the Buddha's virtues, likewise at once left the household to seek the Dharma.

Because the five faculties—faith, vigour, mindfulness, concentration, and wisdom—are ripe, one is able to give rise to the profound mind. A small child's five senses are not yet ripe, and he cannot distinguish the fair and foul among the five sense-objects; a practitioner whose five faculties are not yet complete likewise cannot tell good from evil, bondage from release, and easily sinks into the five desires and wrong views. When the five faculties are ripe, one loves and delights even in the ten wholesome deeds and the Dharma of the śrāvakas—how much more the unsurpassed Buddha way.

The bodhisattva first tastes the flavour of prajñā, and so gives rise to the profound mind. Like a person shut in darkness who, seeing light through a thin crack, leaps for joy and seeks a way to get out, the bodhisattva, trapped in the dark prison of the twelve sense-fields and ignorance, knows that his old knowledge and views are false; hearing a little of prajñā, he thinks profoundly on omniscience and considers how to get out of the prison of the six faculties, as the Buddhas and sages have done.

Furthermore, one arouses the mind of anuttarā samyaksaṃbodhi and practises in accordance with the vow; for this reason the profound mind arises.

The mark of the profound mind is this: among all dharmas there is none he loves and delights in more than omniscience, and among all beings there is none he reveres and loves more than the Buddha; and further, he enters deeply into the mind of compassion and benefits beings. The bodhisattva of the first ground should constantly cultivate such a mind.

As for keeping an even mind toward all beings: once the bodhisattva has the profound mind, he is equal toward all beings. Beings ordinarily love their own relatives and friends and loathe those they hate; the bodhisattva, because of the profound mind, looks upon enemy and kin equally, making no twofold discrimination.

The Buddha himself says that the even mind is the four immeasurable minds. Seeing beings obtain happiness, he gives rise to the mind of loving-kindness and the mind of sympathetic joy, wishing that they all obtain the Buddha's happiness; seeing beings undergo suffering, he gives rise to the mind of compassion, wishing to pull out their suffering; seeing those who feel neither suffering nor happiness, he gives rise to the mind of equanimity, wishing that they leave behind love and hatred.

There are two kinds of relinquishing: the first is relinquishing wealth in giving; the second is relinquishing the afflictions and attaining the path. Here removing stinginess is taken as relinquishing, and it is also the cause and condition for the latter kind, relinquishing the fetters; only at the seventh ground can one relinquish the subtle fetters.

Question:

The marks of relinquishing are of all kinds: inner and outer, light and heavy, the giving of wealth and the giving of Dharma, worldly and world-transcending, and so on; why does the Buddha speak only of world-transcending giving without discriminating recollection?

Answer:

Although giving has many aspects, here only the greatest among them is spoken of, namely giving that does not grasp at marks.

The Buddha does not cling to any dharma, and by this same principle he teaches the bodhisattva to give, so that it is without clinging just as the Buddha's Dharma is. Giving without discrimination should properly be spoken of at length; the other marks of giving have already been explained again and again elsewhere.

The meaning of ‘drawing near the good friend’ is as said earlier.

The Dharma sought in seeking the Dharma has three layers: the highest among all dharmas is nirvāṇa; the skilful means that leads to nirvāṇa is the eightfold noble path; and all good words and true words that are able to assist the eightfold noble path—including the eighty-four thousand collections of dharma, the twelve divisions of scripture, the Āgamas, the Abhidharma, the Vinaya, the Miscellaneous Canon, and the various Great Vehicle sūtras—are also called the Dharma.

Seeking the Dharma includes writing out, reciting and reading, and rightly recollecting; and, in order to cure the mental sicknesses of beings, gathering all kinds of Dharma-medicine, even to the point of not sparing body and life.

When Śākyamuni Buddha was in the past the Bodhisattva Delighting-in-Dharma, there was no Buddha in the world, and he sought the Dharma in the four directions without being able to find it. Māra transformed himself into a brahmin and said that if he would make paper of his skin, a brush of his bone, and ink of his blood, he would give him one verse spoken by the Buddha. Delighting-in-Dharma reflected that life after life he had lost bodies beyond counting and had never exchanged them for a benefit such as this, and so he flayed his skin and dried it, preparing to write; Māra suddenly vanished. The Buddha, knowing that his intention was utterly sincere, welled up from below and preached the profound Dharma for him, and he then attained the acceptance of the non-arising of dharmas.

Again, it is like Sadāprarudita seeking the Dharma through ascetic practice; Śākyamuni as a bodhisattva once, for the sake of seeking the Dharma, drove five hundred nails into his body; King Gold-Firm once cut his body in five hundred places to make lamp-wicks, and also threw himself from a cliff and into fire. These hard practices and ascetic practices were all seeking the Dharma for the sake of beings.

Furthermore, the Buddha himself states the mark of seeking the Dharma: ‘For the sake of sarvajñā, not falling into the grounds of the śrāvakas and pratyekabuddhas.’

As for ‘constantly leaving home’: this means the bodhisattva knows that dwelling at home has all kinds of causes and conditions of offence: ‘If I stay at home, I myself cannot practise the pure practice—how could I enable others to attain the pure practices? If I follow the way of the household, there are whips and staves and the like that torment beings; if I follow the practice of wholesome dharmas, I break the way of the household.’ He weighs the two matters: ‘If I do not leave home now, at the time of death I shall have to relinquish it all the same; to distance myself from it now of my own accord—the merit is great!’

Furthermore, the bodhisattva thinks thus: ‘All kings and nobles, with power and might like the gods, have not yet finished seeking pleasure when death seizes it from them by force. Now, for the sake of beings, I leave home, keep the pure precepts, and seek the Buddha way, fulfilling the causes and conditions of the perfection of morality (śīlapāramitā).’

Leaving home life after life with an unmixed mind means not leaving home among the ninety-six kinds of outside paths, but leaving home only within the Buddha way; because the Buddha way is complete with both worldly right view and world-transcending right view.

As for loving and delighting in the Buddha's body: this is hearing of the Buddha's merits—the ten powers, the four fearlessnesses, great loving-kindness and great compassion, all wisdom, and the rest—and further seeing that the Buddha has the thirty-two marks and the eighty minor excellences, emits great radiance, and receives the offerings of gods and humans, and the mind has no satiety. The bodhisattva knows that he too in the future ought to accomplish such merits; even if he had no causes and conditions for becoming a Buddha, the merits of the Buddha's body would still be worthy of love and delight—how much more when he himself will be able to attain them in the future. Because he loves and delights in the Buddha with the profound mind, the bodhisattva, life after life, is always able to meet the Buddha.

As for ‘setting forth the teaching of the Dharma’: this means that the bodhisattva, having sought the Dharma as described above, expounds it for beings.

Bodhisattvas who dwell at home mostly give wealth; those who have left home, their love for the Buddha being deep, constantly give the Dharma. Whether the Buddha is in the world or not in the world, they keep the precepts well, do not seek fame or profit, and with an even mind toward all beings preach the Dharma for them.

Praising giving is good in the beginning; distinguishing and praising the keeping of precepts is good in the middle; speaking of the recompense of these two—birth in a Buddha-land, birth in the great heavens, and the like—is good at the end.

Seeing that the bodies of the five aggregates of clinging in the three realms are full of suffering and giving rise to revulsion is good in the beginning; leaving home so that the body is distanced is good in the middle; making the mind leave the afflictions is good at the end.

Explaining the śrāvaka vehicle is good in the beginning; explaining the pratyekabuddha vehicle is good in the middle; proclaiming the Great Vehicle is good at the end.

Wondrous meaning and fine words means that both sides, meaning and wording, are complete: fine wording with shallow meaning is not enough, and profound meaning with defective wording is not enough either.

To be far from the defilement of the three poisons of greed, hatred, and delusion, speaking only the right Dharma and not mixing in what is not the Dharma, is called pure.

The limbs of the eightfold noble path and the six perfections are all complete, and so it is called complete.

The twelve divisions of the sūtra scripture are as said earlier.

As for breaking arrogance: although the bodhisattva has left home, keeps the precepts, preaches the Dharma, and is able to cut off the doubts of the assembly, he may still at times rely on himself and give rise to a mind of pride. At such a time he should think: ‘Shaving my head, wearing dyed robes, holding the bowl and begging for food—these are in themselves the means of breaking pride; how could I instead give rise to pride within them?’ Arrogance buries a person's merits, makes others displeased, and spreads a bad name; in later lives one may be born among vile animals, and even if born as a human one is humble and base. Knowing that arrogance has immeasurable faults, he breaks it for the sake of seeking unsurpassed, right, and complete awakening. Worldly people seeking wealth must still be modest and lower their minds—how much more one who seeks the unsurpassed path. Because he breaks arrogance, he is always born into a noble family and is never born into a lowly and base family.

True speech is the root of all wholesome dharmas, and also the cause and condition for being born in heaven and for gaining trust. Even without relying further on giving, keeping the precepts, and learning, merely cultivating true speech single-mindedly has immeasurable merit. True speech is doing just as one says.

Question:

Verbal deeds are of four kinds; why is only true speech spoken of?

Answer:

The Buddha's Dharma honours what is true, so naming true speech is able to include the other three kinds of wholesome verbal deeds; the four truths are true, and so through them nirvāṇa is attained.

When the bodhisattva shares affairs with beings, harsh speech, frivolous speech, and divisive speech may still at times appear; the offence of false speech is heavy, so in the first ground he first relinquishes false speech. The first ground is not yet able to cultivate all four kinds of verbal deeds to fullness; only at the second ground can they be complete.

Question:

Why are only ten matters spoken of in the first ground?

Answer:

The Buddha is the Dharma king, sovereign over all dharmas, and knows that these ten dharmas are sufficient to accomplish the first ground. It is like a good physician who knows that five or ten kinds of medicine are enough to cure a sickness; one should not find fault merely on the basis of the number being many or few.

What follows is the sūtra text.

‘How is the bodhisattva's morality pure?’

The bodhisattva does not give rise to the mind of the śrāvakas or pratyekabuddhas, and he also keeps far from all the dharmas of breaking morality that obstruct the Buddha path; this is called purity in the practice of morality.

‘How does the bodhisattva know kindness and repay kindness?’

When the bodhisattva practises the bodhisattva path, he does not forget even a small kindness, let alone a great kindness; this is called knowing kindness and repaying kindness.

‘How does the bodhisattva abide in the power of patience?’

Toward all beings the bodhisattva gives rise to no anger, nor does he vex or harm them; this is called abiding securely in the power of patience.

‘How does the bodhisattva receive joy?’

The bodhisattva takes the bringing of beings to accomplishment as his own joy; this is called receiving joy.

‘How does the bodhisattva not abandon any being?’

From thought to thought the bodhisattva wishes to ferry all beings across; this is called not abandoning any being.

‘How does the bodhisattva enter the mind of great compassion?’

The bodhisattva thinks thus: ‘For each and every being I vow to undergo the hardships of hell for kalpas as many as the sands of the Ganges, until that person attains the Buddha path and enters nirvāṇa.’ To be able to make such a vow of enduring suffering for all beings of the ten directions is called entering deeply into the mind of great compassion.

‘How does the bodhisattva trust his teachers, revere them, ask of them, and receive from them?’

The bodhisattva regards every one of his teachers as the World-Honored One; this is called trusting and revering his teachers, respectfully asking of them and receiving the teaching of the Dharma.

‘How does the bodhisattva diligently seek all the perfections?’

The bodhisattva single-mindedly and diligently seeks the various perfections, and does not mix in the seeking of other matters; this is called diligently seeking all the perfections.

‘These are the eight dharmas the bodhisattva-mahāsattva abiding on the second ground brings to fulfilment.’

Taken together, the eight dharmas of the second ground use pure morality to hold the direction steady, use knowing kindness and patience to purify the mind within, take the bringing of beings to accomplishment as joy, abandon no being whatever, let the vow of great compassion run so deep as to wish to undergo long suffering in others' place, regard the teacher as the condition for attaining the Dharma, and finally single-mindedly and diligently seek the six perfections. The eight items are linked to one another; they are not eight good deeds unrelated to one another.

‘How does the bodhisattva-mahāsattva hear much and learn without ever being sated?’

Whether in this world or in the worlds of the ten directions, the bodhisattva wishes to hear and to receive and uphold all the dharmas the Buddhas have spoken; this is called hearing much and learning without ever being sated.

‘How does the bodhisattva give the Dharma purely?’

When the bodhisattva has Dharma to speak that can be given to beings, he does not seek even unsurpassed, right, and complete awakening, let alone fame, gain, and other matters; this is the pure giving of the Dharma that does not seek fame or gain.

‘How does the bodhisattva purify the Buddha-world?’

The bodhisattva dedicates all his roots of goodness to purifying the Buddha-world; this is called purifying the Buddha-world.

‘How does the bodhisattva bear the measureless hardships of the world without growing weary of them?’

Because the bodhisattva's roots of goodness are complete, he is able to bring beings to accomplishment and adorn the Buddha-realm, and right up to the completion of omniscience he does not grow weary; this is called bearing the measureless hardships of the world without growing weary.

‘How does the bodhisattva abide in the place of shame and conscience?’

The bodhisattva takes the giving rise of the mind of the śrāvakas or pratyekabuddhas as shameful; this is called abiding securely in the place of shame and conscience.

‘These are the five dharmas the bodhisattva-mahāsattva abiding on the third ground brings to fulfilment.’

The order of the five dharmas of the third ground begins from hearing and upholding the Buddha-Dharma in full, then gives what has been heard away in pure giving, and then adorns the Buddha-land with roots of goodness; for the sake of bringing beings and lands to accomplishment it bears long-drawn hardship, and still guards the great vow with the shame and conscience of not retreating into a self-benefiting nirvāṇa.

‘How does the bodhisattva not leave a dwelling in the araṇya?’

The bodhisattva is able to pass beyond the grounds of the śrāvakas and pratyekabuddhas; this is called not leaving a dwelling in the araṇya.

‘How does the bodhisattva have few desires?’

The bodhisattva does not seek to grasp even unsurpassed, right, and complete awakening with a mind of desire, let alone other desires; this is called having few desires.

‘How is the bodhisattva content?’

The bodhisattva takes the attaining of the omniscience of all kinds as ultimate contentment.

‘How does the bodhisattva not abandon the merits of the dhūta practices?’

The bodhisattva contemplates the acceptance of the profound Dharma; this is called not abandoning the merits of the dhūta practices.

‘How does the bodhisattva not abandon morality?’

The bodhisattva does not grasp at the mark of keeping morality, yet he does not abandon morality; this is called not abandoning morality.

‘How does the bodhisattva loathe the desires as foul?’

The bodhisattva does not give rise even to a mind of desire; this is called loathing the desires.

‘How does the bodhisattva have a mind of weariness with the world?’

The bodhisattva knows that all dharmas are without any making or doing; this is called giving rise to a mind of weariness with and departure from the world.

‘How does the bodhisattva relinquish everything he possesses?’

The bodhisattva does not begrudge any dharma at all, inner or outer; this is called relinquishing everything he possesses.

‘How does the bodhisattva's mind not sink?’

The bodhisattva does not give rise to a grasping and clinging mind in the two kinds of places of consciousness; this is called the mind not sinking.

‘How does the bodhisattva not begrudge anything at all?’

The bodhisattva does not cling to any thing, nor does he grasp at it in thought; this is called not begrudging anything at all.

‘These are the ten dharmas the bodhisattva does not abandon on the fourth ground.’

Taken together, the ten items of the fourth ground gather in the outer life through the araṇya, few desires, contentment, the dhūta practices, and keeping morality, while inwardly one loathes the desires, wearies of and departs from the world, relinquishes what one possesses, does not let the mind sink, and also does not begrudge anything at all. The treatise further turns each item toward nothing to be attained: not grasping at awakening, not grasping at the mark of morality, not giving rise to a mind of desire, not giving rise to grasping of consciousness in the two places, and also not seeking a return of favour through giving.

‘How does the bodhisattva keep far from drawing near to the white-clad laity?’

Life after life the bodhisattva takes birth in accordance with the dharma of leaving home; from one Buddha-world to another Buddha-world he always leaves home, shaves his head, and wears dyed robes; this is called keeping far from drawing near to the white-clad laity.

‘How does the bodhisattva keep far from bhikṣuṇīs?’

The bodhisattva does not dwell together with bhikṣuṇīs; not even for so short a time as a snap of the fingers does he give rise to the thought of dwelling together with them; this is called keeping far from bhikṣuṇīs.

‘How does the bodhisattva keep far from grudging other households?’

The bodhisattva reflects thus: ‘I ought by rights to bring beings peace and bliss; that donor is now helping me accomplish the peace and bliss of beings; how could I grudge him his offerings?’ This is called keeping far from grudging other households.

‘How does the bodhisattva keep far from places of profitless talk?’

If some kind of talk would make him give rise to the mind of the śrāvakas or pratyekabuddhas, the bodhisattva keeps far from it; this is called keeping far from places of profitless talk.

‘How does the bodhisattva keep far from anger?’

The bodhisattva does not let the mind of anger, the mind of vexing and harming, or the mind of strife enter; this is called keeping far from anger.

‘How does the bodhisattva keep far from self-importance?’

The bodhisattva does not see within any real dharma on account of which he could exalt himself; this is called keeping far from self-importance.

‘How does the bodhisattva keep far from contempt for others?’

The bodhisattva does not see without any real dharma that could be held in contempt; this is called keeping far from contempt for others.

‘How does the bodhisattva keep far from the ten unwholesome paths of action?’

The ten unwholesome paths of action obstruct even the noble eightfold path, let alone unsurpassed, right, and complete awakening; to keep far from them is called keeping far from the ten unwholesome paths of action.

‘How does the bodhisattva keep far from great pride?’

The bodhisattva does not see any real dharma with which great pride could be produced; this is called keeping far from great pride.

‘How does the bodhisattva keep far from obstinately holding his own views?’

The bodhisattva does not see any real dharma that could be obstinately held to as his own; this is called keeping far from obstinately holding his own views.

‘How does the bodhisattva keep far from the inversions?’

The places on which all the inversions rely cannot be obtained; therefore the bodhisattva keeps far from the inversions.

‘How does the bodhisattva keep far from lust, anger, and delusion?’

The places to which lust, anger, and delusion cling cannot be seen; therefore the bodhisattva keeps far from the three poisons.

‘These are the twelve dharmas the bodhisattva abiding on the fifth ground keeps far from.’

The twelve keepings-far of the fifth ground run from the near to the deep: first one leaves the people and affairs that hinder the path and profitless talk; then one guards against the mind of anger growing into vexation, litigation, and fighting; contemplating that inner dharmas cannot be obtained, one does not exalt oneself, and contemplating that outer dharmas cannot be obtained, one does not hold others in contempt; one further leaves the ten evils, great pride, obstinately holding to one's own views, the inversions of permanence, bliss, purity, and self, and the three poisons of lust, anger, and delusion.

‘How does the bodhisattva abiding on the sixth ground bring six dharmas to completion?’

These six dharmas are the six perfections; the Buddhas, as well as the śrāvakas and pratyekabuddhas, all abide in the six perfections and reach the other shore, and so it is called bringing six dharmas to completion.

‘How does the bodhisattva not form the intention of the śrāvakas or pratyekabuddhas?’

The bodhisattva thinks thus: ‘The mind of the śrāvakas and pratyekabuddhas is not the path that leads to unsurpassed, right, and complete awakening.’

‘How does the bodhisattva give without giving rise to a sorrowful mind?’

The bodhisattva thinks thus: ‘To be sorrowful and grudging over giving is not the path that leads to unsurpassed, right, and complete awakening.’

‘How does the bodhisattva's mind not sink when he sees someone asking?’

The bodhisattva thinks thus: ‘To shrink back on seeing someone come asking is not the path that leads to unsurpassed, right, and complete awakening.’

‘How does the bodhisattva give whatever he has?’

When the bodhisattva first arouses the mind and practises giving, he does not first discriminate which things may be given and which may not be given.

‘How does the bodhisattva have no regret in his mind after giving?’

By the power of loving-kindness and compassion, the bodhisattva has no regret in his mind after giving.

‘How does the bodhisattva not doubt the profound Dharma?’

By the power of the merit of pure faith, the bodhisattva gives rise to no doubt toward the profound Dharma.

‘These are the six dharmas the bodhisattva abiding on the sixth ground keeps far from.’

On the one side the sixth ground brings the six perfections of giving, morality, patience, vigour, meditation, and prajñā to completion; on the other side it guards against retreat with six kinds of protection: not giving rise to the mind of the two vehicles, not being sorrowful when giving, not shrinking back when met with a request, giving away whatever one has, having no regret after giving, and having no doubt toward the profound Dharma. Completion and protection must both hold at the same time.

Item 123 in the Order of the Original Treatise

What follows is the treatise's explanation.

The treatise-author explains:

Purity of morality: after giving much on the first ground, one goes further and knows that keeping the precepts surpasses giving. Keeping the precepts can protect beings universally; for example, not killing is giving the safety of their lives to immeasurable beings, and the merit too is immeasurable. Whatever can destroy the Buddha-path counts as breaking the precepts, and to be free of these defilements is called purity; on this ground even the mind that falls back to take up the śrāvaka or the pratyekabuddha is regarded as a defilement of morality.

Knowing kindness and repaying kindness means not wiping out another's kindness by thinking ‘this is what my merit from past lives entitles me to’ or ‘I am noble by birth’. Causes of happiness from past lives are like grain seed in the ground, and help in this present life is like rain; if there is seed but no rain, the grain still cannot grow. Although what one enjoys has causes in the past, the respect, love, and good-heartedness of those who serve and support one now are still a share of kindness.

Knowing kindness is the root of great compassion and also the first gate that opens good deeds; it makes one loved and respected, lets one's good name spread far, brings rebirth in heaven after death, and leads at last to the Buddha-path. One who does not know kindness is not even equal to an animal.

The Buddha says in the Jātaka (birth-story) sūtras: A man went into the mountains to cut wood, lost his way and could not find his direction; just then a violent rain fell, and it was about to grow dark; he was hungry and cold, and poisonous insects and fierce beasts were about to come and harm him, so he went into a stone cave. In the cave there was a great bear; as soon as the man saw it he fled outward in fear. The bear said to him: ‘Do not be afraid! It is warm here; you can stay the night.’ The rain went on for seven days, and the bear kept supporting him the whole time with sweet fruits and clear water. When the rain stopped, the bear led him to find the road and charged him: ‘This body of mine, a recompense for wrongdoing, has many enemies; if anyone asks, do not say you have seen me.’ The man agreed. He had not gone far when he met a hunter. The hunter asked where he had come from and whether he had seen any wild beasts. He said: ‘I did see a great bear, but it has been kind to me, and I cannot point it out to you.’ The hunter urged him: ‘You are a human being; you should be close to your own kind—why spare a thought for a bear? If this chance is missed, who knows when it will come again; if you lead me there, I will give you most of the bear's meat.’ The man's mind changed, and he led the hunter to the bear's dwelling. The hunter killed the bear and gave him most of the meat; as he reached out to take the meat, both his arms fell off at the elbows at once. The hunter asked him what wrong he had done, and he answered: ‘This bear treated me as a father treats his child, and I turned my back on its kindness; that is probably the wrong.’ The hunter was afraid and did not dare eat the meat, and gave it as an offering to the assembly of monks. At that time an elder who had the six spiritual powers told the junior bhikṣus: ‘This is a bodhisattva who will become a Buddha in the future; you must not eat its flesh.’ The assembly at once raised a stūpa and made offerings to it. When the king heard of this, he ordered that no one who forgot kindness might live in his country, and praised knowing kindness by causes and conditions of all kinds; the meaning of knowing kindness thereupon spread throughout Jambudvīpa, and everyone believed, received, and practised it.

The bodhisattva further thinks: Even those who do me harm I should bring across to liberation—how much more those who have been kind to me.

As for ‘abiding in the power of patience’, it is as explained at length under the perfection of patience.

Question:

Causes and conditions of all kinds are marks of patience; why is only ‘not angry and not vexing’ said here?

Answer:

Not being angry and not vexing is the root substance of patience. Ordinarily anger arises in the mind first, and only then does one vex and harm others with body and speech; this ground is still an early practice, so patience toward beings is spoken of first, and patience toward dharmas is not yet spoken of.

Keeping the precepts makes body and speech pure; knowing kindness and patience make the mind pure; when the three kinds of action are pure, joy comes of itself, like someone who, after bathing, puts on new clothes and wears necklaces and looks in the mirror with delight. The bodhisattva also uses the happiness of humans and gods to lead beings gradually into the three vehicles, like an elder who plays together with a small child and then uses something better to lead him to let go of what he loved before.

Not forsaking beings is because he has cultivated great compassion well and his vow to bring beings across is firm; he does not want to be laughed at by the Buddhas and the worthies and sages, and he also fears failing beings. It is like first promising to give someone something and then not giving it: one becomes a false person with guilt.

Entering the mind of great compassion means vowing, for each and every being, to suffer the pains of hell in that being's place for immeasurable kalpas, until that person has accumulated merit, become a Buddha, and entered nirvāṇa without remainder.

Question:

There is no one who can suffer in another's place; why make this vow?

Answer:

This is the bodhisattva's vast mind, arising from his deep love of beings; if it truly were possible to suffer in another's place, the bodhisattva would certainly do so without the slightest hesitation.

Furthermore, the bodhisattva sees that when people in the world sacrifice at the shrines of gods, they offer human blood, flesh, and the five organs to the rākṣasa ghosts; if someone takes another's place, the sacrificers accept it. The bodhisattva therefore thinks: ‘If substitution like this were also allowed in hell, I would certainly take the place of beings!’ When people hear that the bodhisattva has so great a mind, they respect him and hold him in high regard, because the bodhisattva's deep concern for beings surpasses a loving mother's love for her child.

The bodhisattva attains unsurpassed awakening because of his teachers, and so it is right that he trust, revere, and make offerings to them. Even if one's wisdom and virtuous conduct are high, without humility and reverence one still cannot gain great benefit; it is like a deep well with fine water: without a well-rope one cannot draw it. Only when pride is broken and one reveres and asks for instruction does the merit come to oneself; it is also like rainwater, which does not stay on the mountaintop but must return to low places—when the mind is high, the water of the Dharma does not enter.

Furthermore, the Buddha says that by relying on a good teacher, morality, meditative absorption, wisdom, and liberation all increase; just as the trees that rely on the Snow Mountains all flourish in root, stem, branch, leaf, flower, and fruit. For this reason the Buddha says: ‘Toward all teachers and masters, revere them as you would the Buddha.’

Question:

How can an evil teacher receive offerings and be trusted and received? Even a good teacher cannot be regarded as a Buddha—how much less an evil teacher! Why does the Buddha say here ‘toward all teachers, have the thought of the World-Honored One’?

Answer:

The bodhisattva does not judge a teacher by worldly liking and dislike. So long as this person can open up the deep meaning and untie the knots of doubt, he takes the Dharma-benefit to himself and does not dwell on the teacher's other faults; just as when a worn-out bag holds treasure, one cannot throw away the treasure because the bag is broken; and again, as on a dangerous night when a bad man holds a torch, one cannot refuse the light because the man is evil.

Furthermore, the disciple should think this way: ‘My teacher cultivates prajñāpāramitā and also has immeasurable power of skilful means; I do not know by what causes and conditions he displays this evil deed.’ Sadāprarudita once heard the Buddhas of the ten directions in the sky teach him: ‘Toward the Dharma-teacher you must not dwell only on his shortcomings; you should always hold him in reverence and awe.’

Furthermore, the bodhisattva thinks this way: ‘Whether the Dharma-teacher is good or bad is not what I am seeking now; I seek only to hear the Dharma so as to benefit myself. A Buddha-image moulded of clay or carved of wood has no real merit of its own, yet people who give rise to the thought of a Buddha toward it still gain immeasurable blessings—how much more this person, who has wisdom and skilful means and can explain the Dharma for others! So even though the Dharma-teacher has faults, there is no fault in my taking the Dharma itself.’

Worldly people love and cling to those who are good and slight those who are bad; the bodhisattva contemplates all dharmas as ultimately empty, all from the beginning like nirvāṇa without remainder, and contemplates all beings as Buddhas—how much more the Dharma-teacher, who can benefit people with wisdom. Because the Dharma-teacher can do the work of becoming a Buddha, he has the thought of him as a Buddha.

The six perfections are the causes and conditions of the unsurpassed right path, and one should seek them diligently with a single mind. Like a merchant who prepares the goods needed in the country he is going to, or a farmer who chooses seed suited to the soil, by diligent cultivation one can accomplish the task. If the mind is weak and seeks only to advance slowly, it is easily covered over by the afflictions and ruined by the deeds of Māra, so on the second ground one must above all seek diligently without slackening.

Much learning is the cause and condition of wisdom, and one who has wisdom can discern the road, like a person with eyes who goes wherever he goes without obstruction. The bodhisattva vows to hear and hold everything spoken by the Buddhas of the ten directions, relying on dhāraṇī, the pure divine ear, and the power of not forgetting, as the great ocean receives and holds the waters of the ten directions.

The pure gift of the Dharma is like pulling out the weeds among the seedlings so that the seedlings flourish. When he explains the Dharma he does not seek fame and gain or recompense in later lives, and does not even seek the nirvāṇa of the Small Vehicle for himself; with great compassion alone he follows the Buddha in turning the Dharma wheel.

The mark of the gift of the Dharma, the mark of adorning the Buddha-land, undergoing immeasurable toil and hardship in the world, abiding in the place of shame and conscience, not abandoning the araṇya dwelling, few desires, and contentment are as said earlier.

Question:

There are causes and conditions of all kinds for not being wearied within birth and death; why is not being wearied spoken of by only two causes and conditions?

Answer:

Complete roots of goodness make the bodhisattva's suffering within birth and death thinner, as when a sore gets good medicine and the pain lessens; in this present life sorrow, jealousy, and the like come to rest, and in later lives he receives the recompense of his roots of goodness and can also benefit beings and purify worlds according to his vows; so although there are many reasons for not being wearied of birth and death, the Buddha takes the two great matters of bringing beings to maturity and purifying Buddha-worlds to speak of.

Once the bodhisattva has aroused the mind to bring beings across widely, if he meets a little suffering and then wants to take nirvāṇa alone, that is most shameful; it is like preparing food and drink widely and inviting everyone, and then suddenly giving rise to a stingy mind and eating it alone.

As for ‘not abandoning the araṇya dwelling’, it means leaving the crowd and dwelling alone; if one passes beyond the mind of the śrāvaka and the pratyekabuddha, this is called leaving the crowd.

Because all dharmas are empty with the emptiness of nothing to be attained, he does not grasp or cling to marks; he does not grasp even anuttarā samyaksaṃbodhi, because what he uses is the mind that does not cling.

The bodhisattva always gathers all merits without satiety, and is satisfied only on attaining the unsurpassed path, because there is no dharma more excellent. Being content with food and drink, clothing, and bedding is a cause and condition of wholesome dharmas, but it is not taken as the most important thing, so it is not spoken of here.

Dhūta practice is at root for pure keeping of the precepts, keeping the precepts is for meditative absorption, and meditative absorption is for wisdom; the acceptance of the non-arising of dharmas is true wisdom and also the fruit toward which dhūta tends. Here the cause is named by its fruit, so it is said that the acceptance of the non-arising of dharmas is the merit of dhūta.

The bodhisattva knows the real mark of all dharmas, and does not grasp even a single mark of keeping the precepts—how much less would he go and break the precepts. Although there are many reasons for not breaking the precepts, entering the gate of liberation of emptiness and not grasping the mark of the precepts is the deepest and most essential.

As for loathing the desires, it is as said earlier. Here the Buddha says that the bodhisattva knows the mind of desire to be false and unreal, and does not even give rise to a mind of desire—how much less go on to enjoy the objects of desire.

As for ‘the mind weary of the world’, it is as said under the mark that the world is not to be delighted in. Here the Buddha speaks of the recompense of the weary mind, namely ‘the gate of liberation of non-action’.

As for ‘giving up all one has’, it is as said earlier.

The mind not sinking means not giving rise to false grasping and clinging in the two kinds of bases of consciousness—eye and form, ear and sound, up to mind and dharmas. The bodhisattva abides in the gate of non-duality and contemplates what the six consciousnesses know as false and unreal, and further vows to make beings abide together in non-duality and leave the false grasping of the six consciousnesses.

The deepest reason for not begrudging anything is knowing that all dharmas are ultimately empty, not holding on in thought and not grasping marks; so he does not seek a return from the receiver, does not give rise to a lofty mind in giving, and purifies the perfection of giving.

As for keeping far from close association with the white-robed, practitioners leave home because the affairs of householders hinder the path; if they then habitually associate closely with household life again, there is no difference from how they were before. Therefore the practitioner first seeks to bring himself across, and only then can he bring others across; if one cannot swim oneself yet goes into the water to save a drowning person, both will sink together. By keeping far from close association with the white-robed, the bodhisattva can accumulate pure merits; and because he keeps the Buddha-Dharma deeply in mind, he can even transform his body and go to the Buddha-lands to leave home, shave his head, and wear the dyed robe. This is because he always loves the Dharma of leaving home and does not love close association with household life.

As for ‘keeping far from bhikṣuṇīs’, it is as said in the first chapter.

Question:

The bodhisattva regards all beings with an equal mind; why may he not dwell together with them?

Answer:

The bodhisattva is not yet non-retrogressing and has not yet cut off the outflows, and the merits he cultivates and gathers easily make people cling to him with love; therefore he does not dwell together with bhikṣuṇīs; at the same time this also keeps others from slandering, which would make the slanderers fall into the evil destinies.

As for ‘keeping far from stinginess toward other families’, it means the bodhisattva thinks this way: ‘I myself gave up my own home without craving or begrudging it—how could I crave and begrudge other families? The bodhisattva's Dharma is to wish all beings to attain happiness; those people help me give happiness to beings—how could I be stingy? Beings have causes and conditions of merit from former lives, and with little effort in this life they therefore receive offerings—why should I be stingy and jealous?’

Profitless talk is talking of kings' laws, thieves, seas and mountains, medicinal herbs, treasures, and the customs of various lands merely to relieve one's own or others' boredom; it is of no benefit to merit or to the path. Beings are in the midst of the fire of impermanence and suffering, and the bodhisattva should rescue them; he cannot be like someone who still sits at ease chatting when fire has broken out on all four sides; on this ground even words that only lead people back toward the two vehicles are regarded as profitless.

When the angry mind first arises it is not yet settled; once it grows and one strikes, hacks, and kills with the body, it becomes the vexing mind; slandering with harsh speech makes the litigious mind; striking, killing, and binding make the quarrelling mind. With great kindness and compassion the bodhisattva always keeps guard and does not let these minds enter.

As for ‘keeping far from self-importance and contempt for others’, it means not seeing inner or outer dharmas—that is, receiving the five aggregates and not receiving the five aggregates.

As for ‘keeping far from the ten unwholesome paths of action’, it means that the bodhisattva contemplates the faults and wrongs within the ten unwholesome paths of action by causes and conditions of all kinds, as said earlier. Here the Buddha says: ‘The ten unwholesome paths of action ruin the Small Vehicle—how much more the Great Vehicle!’

As for ‘keeping far from great pride’, it means that the bodhisattva practises the eighteen emptinesses and does not see dharmas as having fixed marks of great and small.

As for keeping far from self-will, it is pulling out the root of the seven kinds of pride and, further, loving and delighting in wholesome dharmas with a deep mind, no longer stubbornly using only one's own views.

As for keeping far from the inverted views, it is that the bodhisattva cannot find a fixed permanence, bliss, purity, or self in any dharma.

As for ‘keeping far from the three poisons’, the meaning of the three poisons is as said earlier. Moreover, what these three poisons take as object has no fixed mark.

As for ‘the six perfections’, it is as said earlier. Here the Buddha says: ‘People of the three vehicles all reach the other shore by these six perfections.’

Question:

This is the ground of the bodhisattva; why does it speak of śrāvakas and pratyekabuddhas reaching the other shore?

Answer:

The Great Vehicle can contain the Small Vehicle, but the Small Vehicle cannot contain the Great Vehicle; so although this chapter concerns the bodhisattva grounds, it can still say that śrāvakas and pratyekabuddhas reach their respective other shores by relying on the six perfections.

The bodhisattva of the sixth ground is complete in the six perfections and contemplates all dharmas as empty, yet does not yet have a matured power of skilful means and is afraid of falling back into the ground of the two vehicles; so the Buddha protects him and keeps him in mind, warning him not to give rise to the mind of the two vehicles.

The bodhisattva keeps beings deeply in mind and with great compassion contemplates all dharmas as ultimately empty, so when he gives there is nothing he begrudges; when he meets those who ask he is neither angry nor distressed, and after giving he has no regret either.

Great merit makes the power of faith great too, so that he can deeply believe in the Buddhas. Although he is not yet complete in skilful means, the acceptance of the non-arising of dharmas, and the pratyutpanna samādhi, he still has no doubt toward the deep Dharma; because all worldly discussions have faults, and only the Buddha's wisdom stills idle discourse and has no deficiency, and it can also cultivate all wholesome dharmas by skilful means.

Here ends Fascicle Forty-Nine of the Mahāprajñāpāramitā-upadeśa.

Fascicle 50 〔T25 0416b01〕

Mahāprajñāpāramitā-upadeśa: Commentary on Chapter Twenty, Setting Out, Continued

Composed by the Bodhisattva Nāgārjuna

Translated by Kumārajīva, Tripiṭaka master of Kucha, under the Later Qin

What follows is the sūtra text.

‘How does the bodhisattva not cling to a self?’

Because in the end there is no real self at all.

‘How does the bodhisattva not cling to beings, not cling to a life, not cling to the one counted in the multitude, and so on up to the knower and the seer?’

Because beings, a life, the one counted in the multitude, and so on up to the knower, the seer, and such dharmas, in the end cannot be obtained.

‘How does the bodhisattva not cling to the view of annihilation?’

Because there is not a single real dharma that could be cut off; all dharmas in the end do not arise.

‘How does the bodhisattva not cling to the view of permanence?’

If a dharma has from the very beginning not arisen, it will not be made into a permanently abiding dharma.

‘How should the bodhisattva not grasp at marks?’

Because there are no real afflictions whose marks could be grasped.

‘How should the bodhisattva not form the view of causes?’

Because the various views themselves cannot be obtained.

‘How does the bodhisattva not cling to name-and-form?’

Because neither the place on which name-and-form rests nor its mark exists.

‘How does the bodhisattva not cling to the five aggregates, not cling to the eighteen elements, not cling to the twelve sense-fields?’

Because the own-nature of the five aggregates, the eighteen elements, and the twelve sense-fields does not exist.

‘How does the bodhisattva not cling to the three realms?’

Because the own-nature of the three realms does not exist.

‘How should the bodhisattva not produce a mind of clinging? How should the bodhisattva not form expectations? How should the bodhisattva not take a reliance?’

Because the own-nature of the place of clinging, the place of expectation, the place of reliance, and such dharmas does not exist.

‘How does the bodhisattva not cling to views arising in reliance on the Buddha?’

If one clings to a view arising in reliance on the Buddha, one cannot see the Buddha as he truly is.

‘How does the bodhisattva not cling to views arising in reliance on the Dharma?’

Because the Dharma is not a real thing that can be grasped and seen.

‘How does the bodhisattva not cling to views arising in reliance on the Saṅgha?’

Because the mark of the Saṅgha's harmonious union has no own-nature and cannot be held to as a fixed place of reliance.

‘How does the bodhisattva not cling to views arising in reliance on morality?’

Because he clings neither to offence nor to non-offence.

‘These are the twenty dharmas to which the bodhisattva abiding on the seventh ground should not cling.’

The twenty non-clingings of the seventh ground can be read in four groups: not clinging to the names of person and self—self, beings, a life, and the rest; not clinging to annihilation and permanence, to marks, or to the view of causes; not clinging to name-and-form, the five aggregates, the elements, the sense-fields, or the three realms; and finally, not taking up even the place of clinging, the place of expectation, and the place of reliance, nor the fixed views that arise in reliance on the Buddha, the Dharma, the Saṅgha, and morality.

‘How should the bodhisattva fulfil emptiness?’

Because he has fulfilled the emptiness of the specific marks of all dharmas.

‘How does the bodhisattva realise the signless?’

Because he no longer holds in thought any mark at all.

‘How does the bodhisattva know non-action?’

Because within the three realms he does not make any dharma to be grasped.

‘How is the bodhisattva pure in the three parts?’

Because the ten wholesome paths of action in the three parts—body, speech, and mind—are all fulfilled.

‘How are the bodhisattva's kindness, compassion, and wisdom fulfilled toward all beings?’

Because he has already attained fulfilled great compassion.

‘How does the bodhisattva not hold any being in thought?’

Because his practice and vow of purifying the buddha-world are already fulfilled.

‘How does the bodhisattva see all dharmas equally?’

Because he sees all dharmas equally, neither arbitrarily adding to them nor taking away from them.

‘How does the bodhisattva know the real mark of all dharmas?’

Because in the real mark of all dharmas there is no fixed mark of a knower or a known.

‘How does the bodhisattva have the acceptance of non-arising?’

Because all dharmas do not arise, do not cease, and are not made by anything.

‘How does the bodhisattva have the knowledge of non-arising?’

Because he knows as it truly is that name-and-form does not arise.

‘How does the bodhisattva teach that all dharmas are of one mark?’

Because the mind does not fall into the two marks of this and that set against each other.

‘How does the bodhisattva break down the mark of discrimination?’

Because he no longer fixes any dharma with a discriminating mind.

‘How does the bodhisattva transform recollection and imagining?’

Because the recollections and imaginings of the small, the great, the measureless, and the like have already been transformed.

‘How does the bodhisattva transform views?’

Because the views arising toward the grounds of the śrāvakas and the pratyekabuddhas have already been transformed.

‘How does the bodhisattva transform the afflictions?’

Because the various afflictions have already been cut off.

‘How does the bodhisattva reach the ground where concentration and wisdom are in balance?’

Because he attains the omniscience of all kinds.

‘How does the bodhisattva tame the mind?’

Because within the three realms his mind is no longer shaken by objects.

‘How is the bodhisattva's mind still and extinguished?’

Because he is already able to restrain the six faculties of eye, ear, nose, tongue, body, and mind.

‘How does the bodhisattva have wisdom without obstruction?’

Because he attains the Buddha-eye.

‘How is the bodhisattva not stained by craving?’

Because he is able to practise relinquishment toward the six sense-objects of form, sound, smell, taste, touch, and dharmas.

‘These are the twenty dharmas the bodhisattva abiding on the seventh ground fulfils.’

The twenty fulfilments of the seventh ground unfold from the gate of emptiness: fulfilling emptiness, realising the signless, knowing non-action; making the three kinds of action of body, speech, and mind pure; benefiting beings with great compassion that has no object, without taking up the mark of beings; seeing all dharmas equally and knowing the real mark; advancing from the acceptance of non-arising to the knowledge of non-arising; teaching the one mark, breaking down discrimination of outer objects, and transforming the recollection and imagining of the mind within; then transforming the view of dharmas and the view of nirvāṇa, parting from the subtle afflictions, bringing concentration and wisdom into balance, taming the mind and stilling it; and finally attaining wisdom without obstruction, close to the Buddha-eye, and not being stained by craving amid the six sense-objects.

‘How does the bodhisattva enter into the minds of beings in accord with them?’

With a single mind the bodhisattva is able to know the minds of all beings together with the mental factors associated with them.

‘How does the bodhisattva sport freely in all kinds of spiritual powers?’

By spiritual powers the bodhisattva goes from one buddha-land to another, yet still does not form the thought that the buddha-lands really exist.

‘How does the bodhisattva observe the buddha-lands?’

Abiding in his own land, the bodhisattva is able to see measureless buddha-lands, yet still does not grasp the thought of a buddha-land.

‘How does the bodhisattva adorn his own land according to the buddha-lands he has seen?’

The bodhisattva abides on the ground of a wheel-turning sage king, goes everywhere throughout the three-thousand great-thousand world, and adorns his own land according to the pure marks he has seen.

‘How does the bodhisattva see the Buddha's body as it truly is?’

Because the bodhisattva sees the Dharma-body of the Buddha as it truly is.

‘These are the four dharmas the bodhisattva abiding on the eighth ground fulfils.’

‘How does the bodhisattva know the higher and lower faculties?’

The bodhisattva abides securely in the ten powers of the Buddha, and so knows whether the faculties of all beings are high or low.

‘How does the bodhisattva purify the buddha-world?’

The bodhisattva purifies the buddha-world by purifying the minds of beings.

‘How does the bodhisattva have the illusion-like samādhi?’

Abiding in the illusion-like samādhi, the bodhisattva is able to accomplish all affairs, yet in his mind he still gives rise to no mark of one who does them.

‘How is the bodhisattva constantly in samādhi?’

Because the bodhisattva has attained the samādhi born of recompense, which arises of itself when practice has ripened.

‘How does the bodhisattva take on a body according to the roots of goodness that beings are ready to bring forth?’

The bodhisattva knows by which kind of causes and conditions beings are ready to bring forth roots of goodness, and for this he takes on a corresponding body, so as to bring beings to maturity.

‘These are the five dharmas the bodhisattva abiding on the eighth ground fulfils.’

The latter five dharmas of the eighth ground begin from discerning the faculties: knowing whether faculties are high or low; purifying his own mind and the minds of beings; entering the illusion-like samādhi to carry out everywhere the work of benefiting beings; turning it into the samādhi born of recompense, which accomplishes things spontaneously; and finally, according to the roots of goodness that beings are ready to bring forth, choosing the body, the speech, the causes and conditions, the path, and the means by which he takes birth.

‘How does the bodhisattva take on his share of those to be carried across in boundless worlds?’

In the measureless worlds of the ten directions, all beings who ought to be carried across by relying on the Dharma of the Buddhas, the bodhisattva goes to carry across and set free.

‘How does the bodhisattva attain what he has vowed?’

Because the bodhisattva has already fulfilled the six perfections.

‘How does the bodhisattva understand the languages of gods, nāgas, yakṣas, and gandharvas?’

Because the bodhisattva has the power of eloquence in expression that penetrates every kind of language.

‘How does the bodhisattva have the accomplishment of womb-birth?’

Because in life after life the bodhisattva is always born by apparitional birth.

‘How does the bodhisattva have the accomplishment of family?’

Because the bodhisattva is always born into a family of a great clan.

‘How does the bodhisattva have the accomplishment of the class into which he is born?’

The bodhisattva is born either into a kṣatriya family or into a brahmin family.

‘How does the bodhisattva have the accomplishment of clan?’

Because the bodhisattva is born from the clans in which the bodhisattvas of the past were born.

‘How does the bodhisattva have the accomplishment of retinue?’

Because the bodhisattva takes only the great bodhisattvas as his retinue.

‘How does the bodhisattva have the accomplishment of birth?’

When the bodhisattva is born, light shines everywhere through measureless and boundless worlds, yet in his mind he still does not grasp these auspicious signs.

‘How does the bodhisattva have the accomplishment of going forth from home?’

When the bodhisattva goes forth from home, measureless hundreds of thousands of koṭi of gods follow him in going forth; all these beings will thereby reach the three vehicles.

‘How does the bodhisattva have the accomplishment of adorning the tree of awakening?’

The tree of awakening has gold for its roots and the seven treasures for its trunk, joints, branches, and leaves; the light it sends forth from every part shines everywhere through countless three-thousand great-thousand worlds in the ten directions.

‘How are all the good merits of the bodhisattva completely fulfilled?’

The bodhisattva makes the minds of beings pure and also makes the buddha-land pure; therefore all good merits are completely fulfilled.

‘These are the twelve dharmas the bodhisattva abiding on the ninth ground fulfils.’

The twelve accomplishments of the ninth ground first take on the share of those to be carried across in boundless worlds, bring vows to accomplishment through the merit and wisdom of the six perfections, and can also penetrate the languages of every kind of being; then they speak of the accomplishments of abiding in the womb, of family, of the class into which he is born, of clan, of retinue, of birth, of going forth from home, of the tree of awakening, and so on; and finally, with benefit for self and benefit for others both deep and wide, they gather up all good merits in full.

Subhūti asked: ‘When the bodhisattva abides on the tenth ground, how is he to be known as like a Buddha?’

The Buddha answered: ‘If the bodhisattva has already brought to fulfilment the six perfections, the four foundations of mindfulness, and so on up to the eighteen unshared dharmas, has fulfilled the omniscience of all kinds, and has cut off all afflictions together with their habitual tendencies, then on the tenth ground he is to be known as like a Buddha. Subhūti! The bodhisattva abiding on the tenth ground, by the power of skilful means, practises the six perfections, the four foundations of mindfulness, and so on up to the eighteen unshared dharmas; he passes beyond the nine grounds—the ground of dry wisdom, the ground of the stage of nature, the ground of the eight acceptances, the ground of seeing, the ground of thinning, the ground of freedom from desire, the ground of what has been done, the pratyekabuddha ground, and the bodhisattva ground—and abides securely on the Buddha ground. This is the bodhisattva's tenth ground; this is the bodhisattva's setting out toward the Great Vehicle.’

Being like a Buddha on the tenth ground means that the six perfections and the four foundations of mindfulness, and so on up to the eighteen unshared dharmas, are all brought to fulfilment, the omniscience of all kinds is fulfilled, and the afflictions together with their habitual tendencies are cut off completely. Speaking in terms of the shared grounds, the bodhisattva moreover, by skilful means, passes beyond the ground of dry wisdom, the ground of the stage of nature, the ground of the eight acceptances, the ground of seeing, the ground of thinning, the ground of freedom from desire, the ground of what has been done, the pratyekabuddha ground, and the bodhisattva ground, and abides on the Buddha ground. This is the whole chapter's final answer on setting out toward the Great Vehicle.

Item 245 in the Order of the Original Treatise

What follows is the treatise's explanation.

The treatise-author says:

From the view of a self all the way to the view of a knower and the view of a seer, together with the views that arise in dependence on the Buddha and in dependence on the Saṅgha—all of these take beings to be really existent, and so one should not cling to them; from the annihilationist view and the eternalist view all the way to the view that arises in dependence on morality—these take dharmas to be really existent, and so one should not cling to them either.

Question:

The rest can be understood; what is ‘the view of causes’?

Answer:

All conditioned dharmas act as cause and effect for one another; if, within these causes and effects, one clings, grasps at marks, and gives rise to a fixed view—for example, calling what is not a cause a cause, or holding that cause and effect are wholly the same or wholly different—this is called the view of causes.

To be able to cultivate the eighteen emptinesses completely is called complete emptiness.

To be able to cultivate the two emptinesses, the emptiness of beings and the emptiness of dharmas, is also called complete emptiness.

To be able to cultivate ultimate emptiness and yet not cling to ultimate emptiness is likewise called complete emptiness.

Question:

If that is so, why does the Buddha here speak only of ‘the emptiness of specific marks’?

Answer:

The eighteen emptinesses, the two emptinesses, and ultimate emptiness all belong to the emptiness of specific marks. The bodhisattva of the sixth ground has deep merit and sharp faculties, and precisely because his power of discrimination is strong he easily grasps at the marks of dharmas; therefore on the seventh ground the emptiness of specific marks is used to make his practice of emptiness complete.

The Buddha sometimes says that the emptiness of the conditioned and the emptiness of the unconditioned are called complete emptiness, and sometimes says that the emptiness of the unfindable is called complete emptiness.

The signless is precisely nirvāṇa. It can be realised, yet it is not a thing that can be brought about by conditioned making and cultivating; and because it is immeasurable, boundless, and beyond discrimination, one does not speak of knowing it or completing it, but speaks only of realising it.

As for ‘knowing non-action’: although all three matters are in common a knowing, two of them are further given names according to their meaning, while non-action has only the name ‘knowing’.

The threefold purity is the ten wholesome paths of action: three kinds of bodily action, four kinds of verbal action, and three kinds of mental action. Some people purify only body or speech; some are pure in body and speech but not pure in mind; and there are also people whose three kinds of action are pure at the worldly level but who still cling. Only when the bodhisattva of the seventh ground is pure in the three kinds of action and also free of clinging is it the threefold purity.

Compassion is of three kinds: taking beings as its object, taking dharmas as its object, and without an object; here great compassion without an object is what is complete. The dharma-nature is empty, and even the real mark is empty; after the bodhisattva has deeply entered the real mark, he still keeps beings in mind with compassion, like a person who has only one son: on obtaining a precious jewel, he loves the son deeply and wishes to give it to him.

As for not keeping any beings in mind: this is because the practice and vow of purifying buddha-worlds are already complete.

Question:

If he does not keep beings in mind, how can he purify buddha-worlds?

Answer:

The bodhisattva teaches beings to abide securely in the ten wholesome paths of action and so adorns the buddha-land, and yet he does not grasp the mark of beings; because his roots of goodness and his merit are pure, the adornment has no obstruction of grasping.

As for ‘contemplating all dharmas equally’: this is as explained under the acceptance of the equality of dharmas. Here the Buddha himself says: ‘Toward all dharmas there is neither increase nor decrease.’

As for ‘knowing the real mark of all dharmas’: this is as has been explained at length earlier through all kinds of causes and conditions.

Within the real mark of all dharmas, which neither arises nor ceases, to be able to believe and receive it, to penetrate it without obstruction, and not to retrogress—this is called the acceptance of the non-arising of dharmas.

At first it is called acceptance, and later it is called knowledge; the coarser taking-in is called acceptance, and the finer clear seeing is called knowledge. The Buddha explains the knowledge of non-arising by knowing that name-and-form does not arise.

The bodhisattva knows that the inner and outer twelve sense-fields are like Māra's net, false and unreal; the six consciousnesses that arise from them are likewise false. The real place is the non-dual dharma, which does not fall into the two marks of eye and form, and so on down to mind and dharmas. In order to make beings leave the net of the twelve sense-fields, the bodhisattva proclaims the non-dual through all kinds of causes and conditions.

As for ‘breaking the marks of discrimination’: this means that the bodhisattva, abiding in this non-dual dharma, breaks the discriminating of dharmas taken as objects—male and female, long and short, large and small, and so on.

As for ‘turning recollection and imagining’: this means breaking the inner mind's recollection, imagining, and discrimination of dharmas, and the like.

Earlier the bodhisattva turned away wrong views such as the view of a self and extreme views and so entered the path; now he goes a step further and turns away the view of dharmas and the view of nirvāṇa, because dharmas have no fixed mark. To turn away the view of nirvāṇa is not to abide in the nirvāṇa of the śrāvakas and pratyekabuddhas but to head straight for the Buddha path.

Earlier the bodhisattva subdued the coarse afflictions through merit and keeping morality, yet subtle craving, views, and conceit still remained; at this point he further leaves the subtle defilements. Moreover, with true wisdom he contemplates that the afflictions themselves are not apart from the real mark, just as one who has spiritual powers can turn the impure into the pure.

On the first three grounds wisdom predominates and meditative absorption is lesser; on the latter three grounds meditative absorption predominates and wisdom is lesser; therefore one cannot yet securely enter the bodhisattva's position. On the seventh ground the emptiness of beings and the emptiness of dharmas are present before him, and absorption and wisdom are in balance, so he is able to practise the path securely and, from the non-retrogressing ground, gradually enter the omniscience of all kinds.

As for taming the mind and intention: the bodhisattva earlier recollected old age, sickness, and death and the three evil paths, and also tamed his mind out of pity for beings; now he further knows the real mark of all dharmas and so does not cling to the three realms, and through this his mind and intention are also tamed.

As for the mind being still and extinguished: in order to head for nirvāṇa, the bodhisattva earlier subdued the five faculties of eye, ear, nose, tongue, and body amid the objects of the five desires; the mind faculty is the hardest to tame, and only on reaching the seventh ground does he make the mind faculty still and extinguished.

Unobstructed knowledge means that, by prajñā, he is without obstruction among all real and unreal dharmas, and also that, by the wisdom of the path, he leads beings into the real dharma and attains unobstructed liberation and the buddha eye.

Question:

Why is it said that on this seventh ground he attains the buddha eye?

Answer:

The buddha eye spoken of on the seventh ground means that he ought to train in the unobstructed function of the buddha eye, and that his wisdom resembles the buddha eye; it does not mean that he is already wholly the same as the Buddha.

Although he has attained wisdom on the seventh ground, he still has a fleshly body from past causes; when he enters absorption he does not cling, but after emerging from absorption there is still a residual trace of attachment, and he may love a good person before him, or he may love and cling to the wisdom of the seventh ground. Therefore the Buddha teaches him to cultivate relinquishment amid the six sense-objects, not grasping the marks of the pleasing and the displeasing.

The bodhisattva of the eighth ground contemplates, in accordance with them, the workings of beings' minds, and distinguishes who has no conditions at all for being ferried across, who must pass through long kalpas, and who can be ferried across within a few kalpas or in this present life; who is ripe and who is not yet ripe; and whether each should be transformed by the vehicle of the śrāvakas, of the pratyekabuddhas, or of the Buddha—like a good physician examining an illness, who knows whether recovery will be slow or quick and whether it can be cured or not.

The bodhisattva had already attained spiritual powers earlier; on the eighth ground he is further able to play freely in them and to penetrate boundless worlds. On the seventh ground he at one point inclined toward taking nirvāṇa, but through the protective mindfulness of the Buddhas and all kinds of causes and conditions he again aroused the mind of ferrying beings across; thereupon he adorns his spiritual powers, comes and goes among the worlds without obstruction, and sees buddha-lands without grasping the mark of a buddha-land.

Some bodhisattvas go in person by spiritual power to the ten directions to view pure worlds; some bodhisattvas view them led by a Buddha; some bodhisattvas remain in their own land and see them with the divine eye. At first they grasp the mark of a pure land in order to make the vow to adorn their own land; later, having attained the unclinging mind, they let go again of the mark they had grasped.

As for ‘as he has seen the buddha-lands, so he adorns his own land’: this is as said in the preceding text. This eighth ground is called the Wheel-turning Ground. Just as, wherever the jewel wheel of a wheel-turning king arrives, there is no obstruction, no hindrance, and none of the enemies; so the bodhisattva abiding in this ground is able to rain down the jewels of the Dharma and fulfil the wishes of beings, with nothing able to hinder him, and he is also able to grasp the mark of the pure lands he has seen and so adorn his own land.

To contemplate the Buddha's body as it truly is means contemplating the bodies of the Buddhas as like an illusion, like a conjuration, not held fixed by the five aggregates, the twelve sense-fields, or the eighteen elements; beings, according to their past karma, see form-bodies of all kinds, long or short. Truly seeing the Buddha is seeing the dharma-body; the dharma-body is the emptiness of dharmas, which cannot be obtained—that is, dharmas arising from causes and conditions are all without own-nature.

As for ‘knowing the higher and lower faculties’: this is as explained under the ten powers. The bodhisattva first knows what the minds of all beings practise—who is dull and who is sharp, who gives much and who has much wisdom—and ferries them across to liberation by way of what they have most of.

Purifying buddha-worlds has two sides: the bodhisattva purifies his own person, and also purifies the minds of beings, making beings practise the pure path; when the causes and conditions of self and others are purified together, he obtains a pure world in accordance with his vow.

Although the illusory person stays in one place, he can conjure up armies, palaces and cities, food and drink, singing and dancing, and all kinds of events filling the world. The bodhisattva abiding in the illusion-like samādhi is likewise able to be present everywhere in the ten directions, first practising giving, then teaching the Dharma to break the three evil paths and establishing beings in the three vehicles; every work of benefiting beings he can bring to completion, while his mind does not move and does not grasp the mark of mind either.

The illusion-like samādhi still requires the use of the mind's power; the samādhi born of recompense, by contrast, comes from earlier practice having ripened, so that ferrying beings across is naturally secure and he no longer forces or drives the mind—just as in seeking wealth, some obtain it by exerting effort, and some obtain it naturally because earlier conditions have ripened.

The bodhisattva possesses both kinds of samādhi and spiritual power, those attained through practice and those attained as recompense, and knows with which body, which language, which causes and conditions, which affairs, which road, and which skilful means he should take birth; when necessary he even takes an animal body in order to transform beings.

The ninth ground gathers in, within the three kinds of world—pure, impure, and mixed with defilement—all beings who have causes and conditions and are able to gain benefit. It is like lighting a lamp for people who have eyes that can see; the bodhisattva either takes up beings' old causes and conditions, or plants causes and conditions for them for the first time.

The treatise extends the worlds layer upon layer: a three-thousand great-thousand world is one world; worlds as many as the sands of the Ganges together form one buddha-world; buddha-worlds as many as the sands of the Ganges together form a world-ocean; world-oceans as many as the sands of the Ganges together form a world-seed; the immeasurable world-seeds of the ten directions form the portion ferried across by one Buddha.

On the ninth ground merit and wisdom are complete, and so what he vows can be accomplished. The five perfections make merit complete, and prajñā makes wisdom complete; this is exactly the answer to the listener's doubt whether a boundless portion to be ferried across is possible.

Through the pure knowledge of past lives, the knowledge of the vow, and the samādhi of understanding the languages of beings, together with the four unobstructed knowledges both attained by himself and learned from the Buddha, the bodhisattva penetrates the languages and voices of beings of every kind.

As for ‘accomplishment in dwelling in the womb’: some say that the bodhisattva, riding a white elephant, surrounded, revered, offered to, and attended by immeasurable gods of Tuṣita, enters his mother's womb.

Others say that the bodhisattva's mother, by the power of the illusion-like samādhi, makes her belly vast and immeasurable, so that all the bodhisattvas, gods, nāgas, ghosts and spirits of the three-thousand great-thousand world can go in and out; within the womb there are already palaces, terraces and towers, adorned couches and seats, silk banners and jewelled canopies, scattered flowers and burning incense, all brought about by the causes and conditions of the bodhisattva's deeds of merit, and only then does the bodhisattva come to dwell within it. Moreover, by the power of samādhi he manifests entering his mother's womb, while his activity in the Tuṣita heaven remains the same as before.

As for accomplishment in birth: when the bodhisattva is about to be born, the gods, nāgas, ghosts and spirits first adorn the three-thousand great-thousand world, and seven-jewelled lotus seats appear of themselves; immeasurable bodhisattvas first come out of their mothers' wombs, sit upon the lotuses, join their palms and praise him, waiting for the bodhisattva, and gods, nāgas, ghosts and spirits, seers and sages, and the jade maidens likewise all join their palms single-mindedly, wishing to see the bodhisattva born. The bodhisattva is then born from his mother's right side, like the full moon coming out of the clouds, emitting great light that illumines immeasurable worlds. A great sound rings out in the ten directions, announcing that in such-and-such a land the bodhisattva in his final body has been born. There are also bodhisattvas born by transformation from a lotus; among the four modes of birth, the bodhisattva manifests womb-birth or apparitional birth; among the four kinds of people, the bodhisattva is born into the two castes of the kṣatriyas and the brahmins, because these two castes are respected by the people of the world.

As for ‘accomplishment in family’: this means that brahmin families have wisdom and kṣatriya families have power and influence; the brahmins benefit the later world and the kṣatriyas benefit the present world. These two kinds are beneficial to the world, and so the bodhisattva is born here. Furthermore, the family of all dharmas of merit—namely non-retrogressing birth—this is called birth into the family.

The accomplishment of clan is spoken of in three layers: the bodhisattva first observes which clan the world values and which is able to gather in beings, and is born there; again, the first arousing of the deep mind, firm and steadfast, is called the clan of the Buddhas; and others take attaining the acceptance of the non-arising of dharmas, the first share of the Buddhas' wisdom, to be the clan of the Buddhas.

As for ‘accomplishment in retinue’: this means that all are wise people and good people who have gathered merit life after life. Here the Buddha himself says: ‘Having purely bodhisattvas as his retinue.’ As is said in the Inconceivable Sūtra: ‘Qupiye is a great bodhisattva, and all the retinue are bodhisattvas abiding on the avaivartika ground; by the transforming power of skilful means and samādhi they become men and become women and together form the retinue. It is like the householder jewel of a wheel-turning sage king, which is a yakṣa, a ghost-spirit, appearing in a human body and working together with people.’

As for ‘accomplishment in leaving home’: this is like the bodhisattva Śākyamuni, who at night in the palace saw all the palace women looking like the dead; the gods, ghosts and spirits of the ten directions brought banners, flowers, and implements of offering to welcome him as he was about to go forth. At that time Chandaka, although he had earlier received the command of King Śuddhodana, followed the bodhisattva's intent and himself led the horse to him; the messengers of the Four Heavenly Kings held up the horse's hooves, and he leapt over the city wall and went out. In order to break all afflictions and Māra's people, he showed to all people the defilement of living at home. If even so greatly meritorious and noble a person still leaves home, how much more all the ordinary and petty! Causes and conditions such as these are called accomplishment in leaving home.

As for ‘accomplishment in adorning the buddha-tree’: this means adorning the tree of awakening, as said in the preceding text. Here the Buddha himself says: ‘This tree of awakening has yellow gold for its roots and the seven jewels for its trunk, joints, branches, and leaves; the light of the trunk, joints, branches, and leaves illumines everywhere the countless asaṃkhyeya buddha-worlds of the ten directions.’ Some Buddhas have the bodhisattva adorn the buddha-tree with the seven jewels, and some do not. Why is this? The spiritual power of the Buddhas is inconceivable, and for the sake of beings they manifest adornments of all kinds.

On the seventh ground the afflictions are broken and benefit to self is complete; on the eighth and ninth grounds beings are transformed and the buddha-land is purified, and benefit to others is deep and broad; only when both sides, benefit to self and benefit to others, are deep and great is it called completeness in all good merits. The two vehicles weigh heavily on benefit to self and lightly on benefit to others, and beginner bodhisattvas benefit others while their own defilements are not yet exhausted; neither can yet be called complete.

The tenth ground is called the Ground of the Dharma Cloud: like a great cloud raining without pause, the pure Buddha-dharmas arise immeasurably from thought to thought. After the bodhisattva has subdued Māra's armies, the Buddhas of the ten directions emit light from between their brows, which enters through the crown of his head; the merits of the ten grounds turn into the Buddha-dharmas, the afflictions and the habit-energies are cut off completely, and he is endowed with the ten powers, the four fearlessnesses, the four unobstructed knowledges, the eighteen unshared dharmas, and great kindness and great compassion.

The unfolding of the tenth ground into likeness to the Buddha has a clear sequence: first the Dharma cloud is used as a simile for the Buddha-dharmas arising from thought to thought; next the Māra king not yet subdued is subdued; the Buddhas of the ten directions emit light that enters the crown, and the merits cultivated on the ten grounds turn into the Buddha-dharmas; the fetters proper of the afflictions and their residual habits are all cut off, and the buddha-virtues—the ten powers, the four fearlessnesses, the four unobstructed knowledges, the eighteen unshared dharmas, great kindness and great compassion, and so on—are complete; the shaking of the earth, the heavenly flowers, and the proclamation throughout the ten directions show that the matter of becoming a Buddha has been accomplished.

The Buddha also speaks of the ten grounds in terms of the shared grounds: the bodhisattva, practising the six perfections by skilful means, passes beyond the nine grounds from the ground of dry wisdom up to the bodhisattva ground, and abides entering the buddha ground; here the buddha ground is called the tenth ground.

When the bodhisattva is able to cultivate the ten grounds in this way, it is called setting out toward the Great Vehicle.

The whole chapter begins its practice from the deep mind, equality, giving, seeking the Dharma, and true speech of the first ground; passes through knowing kindness and great compassion on the second ground, much learning and pure giving on the third, few desires and non-clinging on the fourth, keeping far from what obstructs the path on the fifth, and non-retrogression in the six perfections on the sixth; advances to emptiness without abandoning compassion on the seventh, sovereign benefit of beings on the eighth, and the accomplishment of land and beings on the ninth; and finally, with the Dharma cloud of the tenth ground, becomes a Buddha. Every ground carries the preceding practice into a deeper nothing to be attained, and also carries nothing to be attained back into a broader benefit of beings. Setting out, therefore, is not merely the accumulation of names of ranks; it requires the bodhisattva at every layer to examine afresh what he relies on, what he clings to, and what he vows, adjusting absorption and wisdom, merit and wisdom, benefit to self and benefit to others step by step toward completeness, while never departing from the great mind, there from the very beginning, of becoming a Buddha for the sake of all beings. Beginning from no coming or going, taking the return to cultivating wholesome dharmas as the road, and finally arriving at likeness to the Buddha while still practising the six perfections by skilful means—beginning and end correspond exactly; on every ground something is accomplished, and on every ground what is attained is not set up as a real entity, and within each successive non-clinging he goes on shouldering beings, the purifying of lands, and the vast vow of becoming a Buddha.

The Buddha's General Answer: This Vehicle Goes Forth from the Three Realms and Comes to Abide in Sarvajñā

The Buddha told Subhūti: ‘What you asked is "From where does this vehicle go forth, and where does it come to abide?"’ The Buddha said: ‘This vehicle goes forth from within the three realms and comes to abide within sarvajñā (omniscience), because of the dharma of non-duality. Why? The Mahāyāna (the Great Vehicle) and sarvajñā—these two dharmas are together in one place; they neither unite nor scatter; they are without form, without shape, without resistance; they are of only one mark, namely the signless.’

The Limit of Reality, the Five Aggregates, the Twelve Sense-Fields: To Wish to Make Them Go Forth Is to Wish to Make the Signless Dharma Go Forth

The sūtra goes on to say: ‘If someone wishes to make the limit of reality go forth, this person wishes to make the signless dharma go forth; if someone wishes to make suchness, dharma-nature, and the nature of the inconceivable go forth, this person wishes to make the signless dharma go forth.

‘If someone wishes to make the emptiness of form go forth, this person wishes to make the signless dharma go forth; if someone wishes to make the emptiness of feeling, perception, constructions, and consciousness go forth, this person wishes to make the signless dharma go forth. Why? Subhūti! The mark of the emptiness of form does not go forth from the three realms, nor does it abide in sarvajñā; the mark of the emptiness of feeling, perception, constructions, and consciousness does not go forth from the three realms, nor does it abide in sarvajñā. Why is this? Because form—the mark of form is empty of itself; feeling, perception, constructions, and consciousness—the mark of consciousness is empty of itself.

‘If someone wishes to make the emptiness of the eye go forth, this person wishes to make the signless dharma go forth; if someone wishes to make the emptiness of the ear, nose, tongue, body, and mind go forth, this person wishes to make the signless dharma go forth; if someone wishes to make the emptiness of the feeling born of the causes and conditions of mind-contact, and everything up to it, go forth, this person wishes to make the signless dharma go forth. Why? Subhūti! The emptiness of the eye does not go forth from the three realms, nor does it abide in sarvajñā; and so on up to the emptiness of the feeling born of the causes and conditions of mind-contact, which does not go forth from the three realms, nor does it abide in sarvajñā. Why is this? Because the eye—the mark of the eye is empty of itself; and so on up to the feeling born of the causes and conditions of mind-contact—the mark of the feeling born of the causes and conditions of mind-contact is empty of itself.’

Dream, Illusion, Mirage, Echo, Reflection, Transformation, and the Six Perfections: Because Their Marks Are Empty, They Neither Go Forth nor Abide

The sūtra goes on to say: ‘If someone wishes to make a dream go forth, this person wishes to make the signless dharma go forth; if someone wishes to make an illusion, a mirage, an echo, a reflection, or a transformation go forth, this person wishes to make the signless dharma go forth. Why? Subhūti! The mark of a dream does not go forth from the three realms, nor does it abide in sarvajñā; the marks of an illusion, a mirage, an echo, a reflection, and a transformation likewise do not go forth from the three realms, nor do they abide in sarvajñā.

‘Subhūti! If someone wishes to make dānapāramitā (the perfection of giving) go forth, this person wishes to make the signless dharma go forth; if someone wishes to make śīlapāramitā (the perfection of morality), kṣāntipāramitā (the perfection of patience), vīryapāramitā (the perfection of vigour), dhyānapāramitā (the perfection of meditation), and prajñāpāramitā (the perfection of wisdom) go forth, this person wishes to make the signless dharma go forth. Why? The mark of dānapāramitā does not go forth from the three realms, nor does it abide in sarvajñā; śīlapāramitā and so on up to prajñāpāramitā do not go forth from the three realms, nor do they abide in sarvajñā. Why is this? Because dānapāramitā—the mark of dānapāramitā is empty of itself; śīlapāramitā, kṣāntipāramitā, vīryapāramitā, dhyānapāramitā, and prajñāpāramitā—the mark of prajñāpāramitā is empty of itself.’

The Eighteen Emptinesses and the Thirty-Seven Limbs of the Path: Because Their Nature Is Empty, They Neither Go Forth nor Abide

The sūtra goes on to say: ‘If someone wishes to make inner emptiness go forth, and so on up to wishing to make the emptiness of non-existent and existent dharmas go forth, this person wishes to make the signless dharma go forth. Why? Subhūti! The mark of inner emptiness, and so on up to the mark of the emptiness of non-existent and existent dharmas, does not go forth from the three realms, nor does it abide in sarvajñā. Why is this? Because inner emptiness—the nature of inner emptiness is empty of itself; and so on up to the emptiness of non-existent and existent dharmas—the nature of the emptiness of non-existent and existent dharmas is empty of itself.

‘If someone wishes to make the four foundations of mindfulness go forth, this person wishes to make the signless dharma go forth. Why? The nature of the four foundations of mindfulness does not go forth from the three realms, nor does it abide in sarvajñā. Why is this? Because the four foundations of mindfulness—the nature of the four foundations of mindfulness is empty of itself. If someone wishes to make the four right efforts, the four bases of supernormal power, the five faculties, the five powers, the seven limbs of awakening, and the eight limbs of the noble path go forth, this person wishes to make the signless dharma go forth. Why? The nature of the eight limbs of the noble path does not go forth from the three realms, nor does it abide in sarvajñā. Why is this? Because the eight limbs of the noble path—the nature of the eight limbs of the noble path is empty of itself. And so on up to the eighteen unshared dharmas: all are likewise.’

The Places of Birth of the Three Vehicles, the Fruits and Positions, and Even the Designations of Names

The sūtra goes on to say: ‘Subhūti! If someone wishes to make the place from which the arhat is born go forth, this person wishes to make the signless dharma go forth; if someone wishes to make the place from which the pratyekabuddha is born go forth, this person wishes to make the signless dharma go forth; if someone wishes to make the place from which the tathāgata (Thus-Come), the arhat (Worthy of Offerings), the samyaksaṃbuddha (Rightly and Universally Awakened) is born go forth, this person wishes to make the signless dharma go forth. Why? Subhūti! The nature of the arhat, the nature of the pratyekabuddha, and the nature of the Buddha do not go forth from the three realms, nor do they abide in sarvajñā. Why is this? Because the arhat—the nature of the arhat is empty of itself; the pratyekabuddha—the nature of the pratyekabuddha is empty of itself; the Buddha—the nature of the Buddha is empty of itself. If someone wishes to make the fruit of the srota-āpanna, the fruit of the sakṛdāgāmin, the fruit of the anāgāmin, the fruit of the arhat, the path of the pratyekabuddha, the path of the Buddha, and the omniscience of all kinds go forth, this person wishes to make the signless dharma go forth, just as was said above.

‘If someone wishes to make names, provisional names, designations, marks, and speech that is mere words go forth, this person wishes to make the signless dharma go forth. Why? Names are empty of themselves; they do not go forth from the three realms, nor do they abide in sarvajñā. Why is this? Because the mark of names—the mark of names is empty of itself. And so on up to designations: all are likewise.’

Non-Arising and Non-Ceasing and the Dharma of Non-Action: Concluding That the Mahāyāna Does Not Move

The sūtra goes on to say: ‘If someone wishes to make the dharma that neither arises nor ceases, that which is neither stained nor pure, and the dharma of non-action go forth, this person wishes to make the signless dharma go forth. Why? The nature of non-arising, and so on up to the nature of the dharma of non-action, does not go forth from the three realms, nor does it abide in sarvajñā. Why is this? Because the nature of non-arising, and so on up to the nature of non-action—their nature is empty of itself.

‘Subhūti! For these causes and conditions the Mahāyāna goes forth from within the three realms and comes to abide within sarvajñā, because it is an unmoving dharma.’

The Buddha Already Knew What Was Asked; Why Does He Restate It Before Answering?

Question: The Buddha already knew what Subhūti had asked; why does he now restate the question before answering it?

Answer: This Mahāprajñāpāramitā has a hundred thousand verses, three million two hundred thousand words, equal to the four Āgamas; it is not something that could be spoken in full at a single sitting. Moreover, of what Subhūti asked earlier, two matters have already been answered; because it was at a different time, on a different day, the third question is restated and then answered.

Furthermore, some say this: in the śrāvaka teaching there are no inconceivable matters, so it could not be spoken in full within one day and one sitting. The Buddha has unobstructed liberation, and bodhisattvas have inconceivable samādhi; they can make a long time into a short time and a short time into a long time, and can also put a large form into a small one and make a small form into a large one. Again, it is like the Buddha expounding the Lotus Sūtra for sixty minor kalpas, while those listening thought it took only from early morning to the time of the meal.

Question: Form has shape and can be seen; but time is formless and is only a name. How can the near be made the far, and the far be made the near?

Answer: Precisely because of this it is said: ‘by the power of inconceivable supernormal abilities’. It is like a person in a dream who dreams all kinds of sights and thinks himself awake; within the dream he dreams again, and so on in succession, one after another—yet in fact it is only a single night.

For this reason the Buddha restates the question before answering it.

Is This Vehicle the Buddha's Dharma or the Bodhisattva's Dharma? The Simile of the Kalpa-Fire That Dies Out of Itself

As for ‘From where does this vehicle go forth, and where does it come to abide?’, the Buddha answers: ‘This vehicle goes forth from within the three realms and comes to abide within sarvajñā.’

Question: Is this vehicle, after all, the Buddha's dharma, or the bodhisattva's dharma? If it is the Buddha's dharma, how can it be said to go forth from the three realms? If it is the bodhisattva's dharma, how can it abide within sarvajñā?

Answer: This vehicle is the bodhisattva's dharma, all the way up to the vajra samādhi; when these merits have become pure, it turns into the Buddha's dharma. This vehicle has great power; it is able to go somewhere, reaching all the way to the Buddha's ground, and there is no further, superior place to go; therefore it is said to ‘abide’. It is like the fire at the end of the kalpa burning the three-thousand world: its force is extremely great, and when it has burned until there is nothing left to burn, it dies out of itself. The Mahāyāna is also like this: having cut off all afflictions and gathered all kinds of merits, when it reaches the very end and limit, where there is nothing more to cut off, nothing more to know, nothing more to gather, it naturally comes to rest.

Non-Duality Is Taught to Cut Off Clinging; the One Mark Is Taught to Lead Ordinary People

The ‘dharma of non-duality’ is taught in order to cut off the clinging of bodhisattvas. Here the Buddha himself says: ‘The Great Vehicle and sarvajñā: these two dharmas, because they are not one, do not unite; because they are not different, do not scatter; what the six faculties (the six sense-organs) can know is all false and deceptive, therefore they are without form, without shape, without resistance, of only one mark.’

Question: Earlier it was said, ‘because they are not one, they do not unite’; why is ‘one mark’ now said?

Answer: What is said here is ‘one mark, namely the signless’—since it is signless, there is no such thing as going forth and arriving at the Buddha's path; it is in order to lead ordinary people that ‘one mark’ is said.

The Limit of Reality Has No Going Out or Coming In; on the Nature of the Inconceivable There Are Four Accounts

The ‘limit of reality’ is the most ultimate real mark of all dharmas; it has no going out and no coming in. If some deranged person wishes to make the limit of reality go forth and arrive at the Buddha's path, this person wishes to make the signless dharma go forth.

As for suchness, dharma-nature, and dharma-mark, they are as has already been said before.

As for the ‘nature of the inconceivable’, some say: it is just suchness, dharma-nature, and the limit of reality—immeasurable and boundless; here the dharmas of mind and mental factors all cease, therefore it is called inconceivable. Others say: going beyond the limit of reality and nirvāṇa, and searching further into the reality of dharmas, to say it exists is not so, and to say it does not exist is not so; this is called inconceivable. Furthermore, the dharmas of all the Buddhas—no one can think them through or measure them; therefore they are called inconceivable. Still others say: all dharmas, when discriminated and thought through, are wholly the same as the mark of nirvāṇa; this is the inconceivable.

Why Even Supramundane Dharmas Free of Clinging Are Also Said to Be Empty

If someone wishes to make it go forth from within emptiness, this person wishes to make it go forth from within the signless dharma. Here the Buddha himself says: ‘The empty mark of the five aggregates cannot go forth from the three realms and cannot reach sarvajñā, because within the five aggregates the mark of the five aggregates is empty of itself; the emptiness of the twelve sense-fields, and so on up to the feeling born of the causes and conditions of mind-contact, is likewise.’

The similes of emptiness, such as the dream, are likewise; because their own marks are empty of themselves, there is no going forth and no arriving.

If someone wishes to make the six perfections go forth, this person wishes to make the signless dharma go forth. Why? The six perfections come about through the coming together of causes and conditions, therefore they have no own-nature; since own-nature is absent, they are empty. If a bodhisattva clings to the six perfections, he will fall into a wrong path, and so emptiness is taught to him. The eighteen emptinesses, and so on up to the omniscience of all kinds, are likewise.

Question: The six perfections are of two kinds, supramundane and worldly; the worldly ones may be clung to, so they may be said to be empty; but the supramundane six perfections, the thirty-seven limbs, and so on up to the eighteen unshared dharmas are by nature free of clinging—why are they also said to be empty?

Answer: The outflows of affliction in bodhisattvas have not yet been exhausted; they cultivate these dharmas by the power of merit and wisdom, and at times they still grasp at marks and give rise to attached love. The dharmas of ordinary people are false, deceptive, and inverted; these dharmas are born from the side of the dharmas of ordinary people—how can they count as real? For this reason the Buddha says that these too are empty, so as to make the signless dharma understood.

The Great Vehicle Is Itself the Signless: Going Forth from the Three Realms Without Any Movement

This Great Vehicle is itself the signless; since it is signless, how could there be going forth or arriving?

All dharmas are empty; there are only names, marks, provisional names, and words. Now even names and the rest are empty, so as to make the signless understood—in the highest meaning they are utterly unfindable; only in worldly dharmas are there marks. The meaning of the mark of provisional names such as names is as has already been said before.

With such a dharma one goes forth from the three realms and comes to abide within sarvajñā; it is not a real dharma, nor is there any movement at all.

The Buddha Answers "Where Does This Vehicle Abide?": The Great Vehicle Has No Place of Abiding

The sūtra goes on to say: ‘Subhūti! As for what you asked, "Where does this vehicle abide?"—Subhūti! This Great Vehicle has no place of abiding. Why? Because all dharmas have no mark of abiding. If this vehicle is said to abide, it abides by the dharma of non-abiding. Subhūti! It is like dharma-nature: neither arising nor ceasing, neither stained nor pure, without origination and without action, neither abiding nor not abiding. Subhūti! This vehicle is also like this: neither abiding nor not abiding. Why? The mark of dharma-nature, and so on up to the mark of non-action, is neither abiding nor not abiding. Why is this? Because the mark of dharma-nature—its nature is empty of itself; and so on up to non-action—the nature of non-action, its nature too is empty of itself. All other dharmas are likewise. Subhūti! For these causes and conditions this vehicle has no place of abiding, because it is by the dharma of non-abiding, the unmoving dharma.’

Since It Was Said to Arrive at Sarvajñā and Abide, Why Is It Now Said to Have No Place of Abiding?

Question: Above it was said: ‘This vehicle arrives at sarvajñā, and there is no further, superior dharma to go to’; why is it now said: ‘This vehicle has no place of abiding’?

Answer: What was said earlier was: ‘it is by way of emptiness, by way of the dharma of non-duality, that abiding is spoken of’; it is like an illusory transformation, like a dream—though there appears to be sitting, lying, walking, and standing, it is not real abiding. The bodhisattva is also like this: although it is said that he ‘arrives at sarvajñā and abides’, there is no fixed abiding either.

Here the Buddha himself says: ‘All dharmas from the very beginning have no mark of abiding; how could the Great Vehicle alone have abiding? If it is said to abide somewhere, it abides by the dharma of ultimate emptiness.’

"Not Abiding" and "Not Non-Abiding": Three Ways of Reading

For example: suchness, dharma-nature, dharma-mark, and the limit of reality are neither abiding nor not abiding, neither arising nor ceasing, neither stained nor pure, neither originating nor acting.

‘Not abiding’ means not abiding within its own mark; ‘not non-abiding’ means not abiding within a different mark either.

‘Not abiding’ means that emptiness is taught in order to refute existence; ‘not non-abiding’ means that, relying on worldly truth as skilful means, abiding is said to exist.

‘Not abiding’ means that impermanence is taught in order to refute the mark of permanence; ‘not non-abiding’ means refuting the mark of annihilation.

Here the Buddha himself says: ‘Dharma-nature—the mark of dharma-nature is empty of itself. Why? Because its own mark is empty of itself. And so on up to non-origination, non-action, and all other dharmas: all are likewise.’

The Buddha Answers "Who Will Ride This Vehicle Forth?": No One Rides This Vehicle Forth

The sūtra goes on to say: ‘Subhūti! As for what you asked, "Who will ride this vehicle forth?"—there is no one who rides this vehicle forth. Why? This vehicle, the one who goes forth, the dharma used, and the time of going forth—all these dharmas are nonexistent; if all dharmas are nonexistent, by what dharma would one go forth? Why? "Self" cannot be attained, and so on up to the knower and the seer cannot be attained, because of ultimate purity. The nature of the inconceivable cannot be attained, because of ultimate purity. The aggregates (the five aggregates), the sense-fields (the twelve sense-fields), and the elements (the eighteen elements) cannot be attained, because of ultimate purity. Dāna-pāramitā cannot be attained, because of ultimate purity; and so on up to prajñāpāramitā, which cannot be attained, because of ultimate purity. Inner emptiness cannot be attained, because of ultimate purity; and so on up to the emptiness of non-existent and existent dharmas, which cannot be attained, because of ultimate purity. The four foundations of mindfulness cannot be attained, and so on up to the eighteen unshared dharmas cannot be attained, because of ultimate purity. The srota-āpanna cannot be attained, and so on up to the arhat, the pratyekabuddha, the bodhisattva, and the Buddha cannot be attained, because of ultimate purity. The fruit of the srota-āpanna, and so on up to the fruit of the arhat, the path of the pratyekabuddha, the path of the Buddha, and the omniscience of all kinds cannot be attained, because of ultimate purity. Non-arising and non-ceasing, neither stained nor pure, without origination and without action cannot be attained, because of ultimate purity. The past, the future, and the present, as well as arising, abiding, and ceasing, cannot be attained, because of ultimate purity. Increase and decrease cannot be attained, because of ultimate purity.’

By Reason of What Dharma Being Unfindable Is It Said to Be Unfindable?

The sūtra goes on to say: ‘By reason of what dharma being unfindable is it said to be unfindable? Because dharma-nature is unfindable, it is unfindable—and so it is with suchness, the limit of reality, the nature of the inconceivable, dharma-nature, dharma-mark, and dharma-position. Because dānapāramitā is unfindable, it is unfindable; and so on up to: because prajñāpāramitā is unfindable, it is unfindable. Because inner emptiness is unfindable, it is unfindable; and so on up to: because the emptiness of non-existent and existent dharmas is unfindable, it is unfindable. Because the four foundations of mindfulness are unfindable, it is unfindable; and so on up to: because the eighteen unshared dharmas are unfindable, it is unfindable. Because the srota-āpanna is unfindable, it is unfindable; and so on up to: because the Buddha is unfindable, it is unfindable. Because the fruit of the srota-āpanna is unfindable, it is unfindable; and so on up to: because the path of the Buddha is unfindable, it is unfindable. Non-arising and non-ceasing, and so on up to non-origination and non-action: because they are unfindable, they are unfindable.’

The Right Names of the Ten Grounds: From the Ground of Dry Wisdom to the Buddha Ground, Ground After Stage Is Unfindable

The sūtra goes on to say: ‘Furthermore, Subhūti! Because the first stage is unfindable, it is unfindable; and so on up to: because the tenth stage is unfindable, it is unfindable—because of ultimate purity. What are the first stage up to the tenth stage? They are the stage of dry wisdom, the stage of nature, the ground of the person of the eight, the stage of seeing, the stage of thinning, the stage of freedom from desire, the stage of what has been done, the pratyekabuddha stage, the bodhisattva stage, and the Buddha stage. Within inner emptiness the first stage cannot be attained, and so on up to: within the emptiness of non-existent and existent dharmas the first stage cannot be attained; within inner emptiness up to the emptiness of non-existent and existent dharmas, the second, third, fourth, fifth, sixth, seventh, eighth, ninth, and tenth stages all cannot be attained. Why? Subhūti! The first stage is neither attained nor not attained, and so on up to the tenth stage, which is neither attained nor not attained, because of ultimate purity. Within inner emptiness up to the emptiness of non-existent and existent dharmas, bringing beings to maturity cannot be attained, because of ultimate purity. Within inner emptiness up to the emptiness of non-existent and existent dharmas, purifying buddha-worlds cannot be attained, because of ultimate purity. Within inner emptiness up to the emptiness of non-existent and existent dharmas, the five eyes cannot be attained, because of ultimate purity. Just so, Subhūti! Because all dharmas are unfindable, the bodhisattva-mahāsattva rides this Mahāyāna forth to sarvajñā.’

The Treatise-Author Explains "Going Forth": The Vehicle, the Dharma Used, and the One Who Goes Forth—All Three Dharmas Are Empty

The treatise-author says: ‘Going forth’ means travelling this vehicle to the very limit of the Buddha's path and going forth; again, it is called ‘going forth’ because of accomplishment—accomplishing sarvajñā by this vehicle is called ‘going forth’.

Here the Buddha himself explains the causes and conditions of emptiness: ‘The vehicle is the six perfections. The dharma used is loving-kindness, compassion, skilful means, and the other dharmas that are not included in the six perfections. The one who goes forth is the bodhisattva. These three dharmas are all empty.’

Here the Buddha again explains the causes and conditions: ‘The self cannot be attained, and so on up to the knower and the seer cannot be attained, because of ultimate emptiness.’

The Emptiness of Dharmas and the Emptiness of Beings: The Treatise-Author's Summary

The five aggregates, the twelve sense-fields, the eighteen elements; dānapāramitā up to the eighteen unshared dharmas; the srota-āpanna up to sarvajñā; non-arising and non-ceasing, neither stained nor pure; and so on up to the three times, the three marks, increase and decrease, and the like—these are called the emptiness of dharmas.

The self, up to the knower and the seer; the srota-āpanna up to the Buddha—these are called the emptiness of beings.

Because the Dharma Does Not Exist, It Is Unfindable; Because of Ultimate Purity There Is Great Benefit

Question: Unfindability is of two kinds: in the first, the dharma truly exists, but because wisdom is too slight it cannot be attained; in the second, one searches with great wisdom and still cannot attain it. Which kind of unfindability is spoken of here?

Answer: It is because this dharma is fundamentally nonexistent that it is unfindable.

Question: All dharmas, from root to tip, are unfindable; what benefit does this bring to people?

Answer: Here the Buddha himself has said it: ‘Because of ultimate purity.’

As for ‘ultimate’—if a practitioner relies on ‘non-existence’ to refute ‘existence’, then he has attained purity with respect to ‘existence’, but not yet purity with respect to ‘non-existence’, because he still has something to rely on.

Within the Eighteen Emptinesses There Are No Stages and No Eyes: The Bodhisattva Rides the Vehicle Forth with the Unfindable Dharma

Here the Buddha himself explains the causes and conditions of unfindability: all beings are unfindable, all dharmas are unfindable; for example, suchness, dharma-nature, the limit of reality, and the like, and so on up to non-action and non-origination, are all unfindable.

Furthermore, because of the eighteen emptinesses, dharma-nature is unfindable, and so on up to non-origination and non-action, which are also unfindable.

Within the eighteen emptinesses there is no first stage up to the tenth stage, no bringing beings to maturity, no purifying buddha-worlds, no five eyes; they are empty because of the eighteen emptinesses, and unfindable because of ultimate purity.

With this unfindable dharma the bodhisattva rides this vehicle forth to sarvajñā.