解深密經 白話全本

[Title] Preface to the Sūtra of Unravelling the Profound Mystery (深密解脫經). Composed by the Śramaṇa-Director, the monk Tanning [釋曇寧].

[1 · The ultimate principle lies beyond word and image; the sage, awakening alone, hands down the teaching] The ultimate trace is empty and subtle, its principle encompassing what lies beyond words and images; the hidden source is deep and secret, its purport transcending the realm of name-and-form. Therefore the Great Sage, wielding the numinous light of his solitary awakening, mirrors forth the wondrous import within the cosmos. True reality is vast and open, equal in measure to the Void; the Dharma-nature is still and quiet, sharing one source with the dark-unseen. His divine radiance shines in secret yet never perishes; the myriad images all respond, yet are never [truly] born. Yet of this "arising" — arising cannot make it arise; of this "ceasing" — ceasing cannot make it cease. Made manifest, it is not thereby existent; hidden away, how could it be non-existent? Still, it moves; moving, it is still — appearing and vanishing with no fixed quarter; and so the traces of his teaching are spread abroad like the stars.

[2 · This sūtra is the source of all good, long stored, biding its time to shine] Now, the Sūtra of Unravelling the Profound Mystery is the mysterious source of the myriad sages, the deep treasury of a hundred million goods. Speak of its purport — true reality is non-dual; speak of its teaching — serene, the principle is one. Its meaning exhausts the deepest books, its text plumbs the most secret canon; wondrous past all delight, it embraces every storehouse [of scripture]. Were it not set forth through principle and teaching, how could so profound an import be revealed? But the sounds of West [India] and East [China] differ, and the principle must rely on translation; untranslated, text and meaning are dammed up. That it long lay stored and unmanifest was truly because it looked to an auspicious destiny to break into light and pass freely through the world.

[3 · The Emperor of Great Wei decrees Bodhiruci to translate orally in the Xianyang Hall] The Emperor of Great Wei gathers the six directions to rule under Heaven and embraces the hundred [former] kings to govern the realm; his Way surpasses [Fu]xi and [Yao of] Tang, his virtue exceeds the ancient sages. Ever he roams in spirit through the scriptures of awakening and wondrously savours the Great Vehicle, his thought set on translating and expounding, on broadly proclaiming [the Dharma] to distant ages. At that time there was a Master of the Three Baskets of North India, Bodhiruci — whose name the Wei tongue renders "Daoxi" [道晞, "Path-Light": bodhi = "Path," ruci = "radiance"] — who had served as the Śramaṇa Director-General [沙門都統, the chief monastic official over the whole realm] of this land. His discernment was fused within and his spiritual acumen bright without; of the deep texts and the mysterious storehouse [of teachings] there was none he did not penetrate. In the second year of Yongxi [533, the year-star in Xingji — i.e. the year guichou; the month at Ruibin — i.e. the fifth month], the Emperor by decree commanded the Master of the Three Baskets to ascend the high Dharma-seat in the Xianyang Hall; opening the scripture-casket and wielding the whisk [the deer-tail fly-whisk held while expounding], he translated aloud himself, meaning and wording without a hitch.

[4 · The Emperor takes up the brush, then entrusts the work to Huiguang and Tanning at Yongning Upper Monastery] His Majesty, honouring the scripture and revering the Dharma, took up the brush as the foremost, and as the brush came down it formed sentences, text and meaning both made plain; the purport embraced the secret principles of all writings and held the depths of the many canons. But the myriad affairs [of state] were deep and vast, leaving no room to see it through to the end. After he laid down the brush, [the task] was handed over to the Śramaṇa-Director Dharma-masters Huiguang [慧光] and Tanning [曇寧]; at Yongning Upper Monastery, together with the Vinaya-master Sengbian [僧辯] and the layman Li Kuo [李廓] and others, they carried on along the track the Emperor had laid down, year upon year translating and expounding newly-brought sūtras and treatises, ferrying beings to awakening as numberless as the sands of the Ganges.

[5 · The Emperor too attends the translation-seat; more than ten worthies collate it word by word] The Emperor too would at times bend his honoured presence to grace this mysterious seat. His fellow-workers were the renowned scholar Zhao Xuan [招玄], the Grand-Director Dharma-master Sengling [僧令], the Śramaṇa-Director Dharma-master Sengze [僧澤], the Vinaya-master Huiyong [慧顒], and others — more than ten monks in all. Clergy and laity gathered in throngs, and the Dharma-work flourished in grandeur; for each single word they went back over it three times, longing to exhaust the subtle to its very end. Thus they caused the secret treasury of the "Profound Mystery" to shine forth in this glorious age, and the wondrous meaning of "Liberation" to flow on forever through the distant aeons. ["Profound Mystery" and "Liberation" both echo the sūtra's title 深密／解脫.]

[6 · Closing · praise and self-deprecation] The principle and teaching are deep and vast — none can fathom their source; their purport stands so remote it seems cut off midway — how then could one exhaust their tenet? This is what may be called: the proclamation of the Deer Park [where the Buddha first turned the Dharma-wheel] revived anew, and the influence of the Jeta Grove [where the Buddha long taught] made manifest once more. I, Ning [Tanning], dull though I am in understanding and shamefully ranked at the tail of my peers, yet make bold to spend out my narrow "tube"-view [the view of one peering through a pipe] and merely set this down — so it is.

Thus Have I Heard

This is what I myself heard.

At that time the Bhagavān was dwelling in a great palace, most radiant and adorned with the seven jewels: a place that cast forth a great light illumining all the boundless worlds; a place whose measureless quarters were arrayed and interlaced with every kind of fine and lovely adornment, all-pervading and complete, without bound or limit, its expanse beyond measuring. This dwelling surpassed all the courses of the three realms; it arose from supramundane roots of goodness, and had for its mark the utmost-sovereign pure consciousness. It was the seat of the Tathāgata, where the host of great bodhisattvas gathered like clouds; and measureless devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, and mahoragas, together with humans and non-humans, ever attended and followed in train. This dwelling was upheld by the joy and gladness of the vast savour of Dharma; it could accomplish for beings their every benefit and good, and could extinguish in beings their every affliction, calamity, and defiling bond; it was apart from all the works of Māra, surpassing all adornments — the very ground on which the Tathāgata's adornment rests; with great mindfulness, great wisdom, and great conduct for the road it travels, with great calm and wondrous insight for what it rides upon, and with the three liberations — the great emptiness, the markless, and the wishless — for the gate it enters by. It was adorned by a host of measureless merits, a great palace raised up by a host of great jewel-flower kings.

The Buddha's Virtues

This Bhagavān is the most purified Awakened One: His every act falls into neither of the two extremes, tending toward the markless Dharma; abiding in the abode wherein all Buddhas abide, He has realized the nature shared in common by all Buddhas; having reached the place free of all obstruction, He has realized the Dharma that cannot be turned back, His every act unhindered, and all that He has established beyond conceiving. He roams within the Dharma-nature that is equal throughout the three times, His body pervading all the worlds; toward all dharmas His wisdom is without hesitation or doubt; toward all conduct He accomplishes the great awakening; toward the dharmas His wisdom is without doubt; and whatever body He manifests cannot be told apart. He has realized the wisdom that all bodhisattvas rightly seek; He has won the Buddhas' non-dual abode and crossed beyond to the far shore without admixture. The Tathāgata's wondrous wisdom of liberation is ultimate and complete; He has realized the equality of the Buddha-ground that has no middle and no bound, reaching to the very limit of the Dharma-realm, exhausting the nature of empty space, on to the farthest reach of the future without end.

The Virtues of the Śrāvaka Assembly

Together with Him were measureless great śrāvakas: all of them tamed and pliant, all of them sons of the Buddha; their minds had won good liberation, their wisdom had won good liberation, their precepts had won good purity, and they sought after the joy of Dharma; they were learned, and what they heard they could hold, the things they had heard amassed deep within; well did they ponder what was to be pondered, well did they proclaim what was to be proclaimed, well did they do what was to be done; they were furnished with nimble wisdom, swift wisdom, sharp wisdom, emergent wisdom, surpassing-discernment wisdom, great wisdom, broad wisdom, and unequalled wisdom, every kind of jewel of wisdom already accomplished within them; they were furnished with the three knowledges, and had realized the foremost abode of ease in the present Dharma; they were a great field of pure merit for beings, their bearing serene, lacking nothing in completeness; gentle and mild through great patience, accomplished without falling short, well able to carry out the Tathāgata's holy teaching.

The Virtues of the Bodhisattva Assembly

There were also measureless bodhisattva-mahāsattvas, come together in assembly from every kind of Buddha-land: all of them abiding in the Great Vehicle, ranging through the Dharma of the Great Vehicle, their minds even toward all beings; apart from every sort of discriminating thought — discrimination, non-discrimination, and every kind of discrimination — they crushed all the hosts of Māra and its foes, and were apart from all the attentions of the śrāvakas and pratyekabuddhas; upheld by the joy and gladness of the vast savour of Dharma, they had passed beyond the five fears, and had wholly entered the stage of no turning back, abiding in the stage that can quiet the pang and pressure of all beings' suffering — and so they stood there before the Buddha.

The Ten Bodhisattva Leaders

The names of these bodhisattvas were: the bodhisattva-mahāsattva He Who Unravels the Hidden Intent of the Profound Meaning, the bodhisattva-mahāsattva Who Asks in Accord with Principle, the bodhisattva-mahāsattva Dharma-Welling-Forth, the bodhisattva-mahāsattva Well-Purified Wisdom, the bodhisattva-mahāsattva Broad Wisdom, the bodhisattva-mahāsattva Root-of-Virtue, the bodhisattva-mahāsattva Born of the Ultimate Meaning, the bodhisattva-mahāsattva Avalokiteśvara, the bodhisattva-mahāsattva Maitreya, the bodhisattva-mahāsattva Mañjuśrī, and the rest — and these ten stood foremost among them.

The Characteristic of Being Inexpressible and Non-Dual

At that time the bodhisattva-mahāsattva Who Asks in Accord with Principle, there before the Buddha, put a question to the bodhisattva He Who Unravels the Hidden Intent of the Profound Meaning, saying: "Most-Victorious Son! You say that all dharmas are non-dual — this so-called non-duality of all dharmas: which dharmas are these? And how is it called non-dual?"

The bodhisattva He Who Unravels the Hidden Intent of the Profound Meaning told the bodhisattva Who Asks in Accord with Principle: "Good son! All dharmas, told in brief, are of two kinds: one is the conditioned, the other the unconditioned. Herein, the conditioned is neither conditioned nor unconditioned; and the unconditioned too is neither unconditioned nor conditioned."

The bodhisattva Who Asks in Accord with Principle asked the bodhisattva He Who Unravels the Hidden Intent of the Profound Meaning again: "Most-Victorious Son! How is it that the conditioned is neither conditioned nor unconditioned, and the unconditioned too is neither unconditioned nor conditioned?"

The bodhisattva He Who Unravels the Hidden Intent of the Profound Meaning said to the bodhisattva Who Asks in Accord with Principle: "Good son! What is called 'conditioned' is, at root, a phrase provisionally set up by the Foundational Teacher. Being a name-and-word provisionally set up by the Foundational Teacher, it is amassed by imagination and spoken in words; and being amassed by imagination and spoken in words, it is, in the last analysis, but the manifold things that imagination's words speak of. It does not amount to anything real, and therefore it is not truly the conditioned. Good son! What is called 'unconditioned' likewise falls within words. And even were one to set conditioned and unconditioned aside and find some little thing left over to speak of, the case would be the same. Yet it is not that there is nothing to point to and only empty speech. What is the thing pointed to? It is this: that the noble ones, by noble wisdom and noble vision, being apart from name-and-word, become fully and rightly awake; and upon just such an inexpressible Dharma-nature, in order that others too might become fully awake, they provisionally set up a name-and-notion and call it 'conditioned.'

"Good son! What is called 'unconditioned' is likewise a phrase provisionally set up by the Foundational Teacher; being a name-and-word provisionally set up by the Foundational Teacher, it is amassed by imagination and spoken in words; and being amassed by imagination and spoken in words, it is, in the last analysis, but the manifold things that imagination's words speak of. It does not amount to anything real, and therefore it is not truly the unconditioned. Good son! What is called 'conditioned' likewise falls within words. And even were one to set unconditioned and conditioned aside and find some little thing left over to speak of, the case would be the same. Yet it is not that there is nothing to point to and only empty speech. What is the thing pointed to? It is this: that the noble ones, by noble wisdom and noble vision, being apart from name-and-word, become fully and rightly awake; and upon just such an inexpressible Dharma-nature, in order that others too might become fully awake, they provisionally set up a name-and-notion and call it 'unconditioned.'"

At that time the bodhisattva-mahāsattva Who Asks in Accord with Principle asked the bodhisattva-mahāsattva He Who Unravels the Hidden Intent of the Profound Meaning again: "Most-Victorious Son! As for this thing pointed to — that thing upon which the noble ones, by noble wisdom and noble vision, being apart from name-and-word, become fully and rightly awake; and upon just such an inexpressible Dharma-nature, in order that others too might become fully awake, provisionally set up a name-and-notion — how is it that this name-and-notion is at times called conditioned and at times called unconditioned?"

The bodhisattva He Who Unravels the Hidden Intent of the Profound Meaning said to the bodhisattva Who Asks in Accord with Principle: "Good son! It is like a skilled conjuror, or his apprentice, who stands at a great crossroads where many roads meet, gathers together tile, gravel, grass, leaves, sticks, and the like, and conjures forth all manner of illusory works. What he conjures forth is: the body of an elephant, the body of a horse, the body of a chariot, the body of a foot-soldier; and gems, pearls, lapis lazuli, conch, beryl, and coral; and all manner of goods, grain, granaries, and the rest. Now if there be some being foolish and dull, of the company of bad wisdom, who knows nothing at all, then upon those illusory works conjured forth out of tile, gravel, grass, leaves, and sticks — having seen them, having heard of them — he thinks thus: 'What I see is truly the body of an elephant, truly the body of a horse, a chariot, a foot-soldier; truly gems, pearls, lapis lazuli, conch, beryl, and coral; truly all manner of goods, grain, granaries, and the rest.' And just as he saw, just as he heard, he clings fast, and following thereon speaks out: 'This alone is real; all the rest is foolishness and delusion.' Such a person must afterward go and examine the matter over again.

"But if there be some being not foolish and not dull, of the company of good wisdom, who has some knowing, then upon those illusory works conjured forth out of tile, gravel, grass, leaves, and sticks — having seen them, having heard of them — he thinks thus: 'What I see has no real body of an elephant, no real body of a horse, chariot, or foot-soldier; no real gems, pearls, lapis lazuli, conch, beryl, or coral; no real goods, grain, granaries, or the rest. There is only an illusory shape, a thing that deceives the eye. And upon just this there arise the notion of an elephant's body, or the notions of an elephant's body in its various distinctions, on to the notions of all manner of goods, grain, granaries, and the like, or the notions of that class in their various distinctions.' He does not, according to what he saw and heard, cling fast and following thereon speak out: 'This alone is real; all the rest is foolishness and delusion.' He only, in order to convey the meaning and let others know it, accordingly says something upon this too. Such a person need not afterward examine the matter again.

"Just so: if there be some being who belongs to the company of the foolish, the company of ordinary worldlings, who has not yet won the supramundane wisdom of the noble ones, and cannot understand the inexpressible Dharma-nature of all dharmas; then concerning all that is conditioned and unconditioned — having seen it, having heard of it — he thinks thus: 'What I have gained is surely, really, the conditioned and the unconditioned.' And just as he saw, just as he heard, he clings fast, and following thereon speaks out: 'This alone is real; all the rest is folly and delusion.' Such a person must afterward go and examine the matter over again.

"But if there be some being who does not belong to the company of the foolish, who has seen the noble truths and won the supramundane wisdom of the noble ones, and who can understand, as it truly is, the inexpressible Dharma-nature of all dharmas; then concerning all that is conditioned and unconditioned — having seen it, having heard of it — he thinks thus: 'What I have gained surely has no real conditioned or unconditioned. There is only an appearance that arises from discrimination, like an illusory thing deceiving the cognizing wisdom; and upon just this there arise the notions of conditioned and unconditioned, or the notions of conditioned and unconditioned in their various distinctions.' He does not, according to what he saw and heard, cling fast and following thereon speak out: 'This alone is real; all the rest is folly and delusion.' He only, in order to convey the meaning and let others know it, accordingly says something upon this too. Such a person need not afterward examine the matter again.

"Just so, good son! Upon this thing pointed to, the noble ones, by noble wisdom and noble vision, being apart from name-and-word, become fully and rightly awake; and upon just such an inexpressible Dharma-nature, in order that others too might become fully awake, they provisionally set up a name-and-notion and call it conditioned, call it unconditioned."

At that time the bodhisattva He Who Unravels the Hidden Intent of the Profound Meaning, wishing to make this meaning fully clear once more, spoke it again in a verse, whose sense may be construed thus: What he proclaims is the meaning that is apart from speech and non-dual; this meaning is profound, no realm that the foolish can range into. The foolish, in this, are deluded by folly, clinging to those two supports, the conditioned and the unconditioned, and falling into the idle elaborations of speech. They fall, some into no concentration, some into wrong concentration, and turn about in birth-and-death, undergoing suffering exceedingly long; and going against such a treatise of right knowledge, they shall be born among cattle, sheep, and the like.

The Characteristic of Being Beyond the Range of Reasoning

At that time the bodhisattva Dharma-Welling-Forth said to the Buddha: "World-Honoured One! Eastward from here, past worlds as many as the sands of seventy-two Ganges Rivers, there is a world named Possessed-of-Great-Renown; the Tathāgata there is titled Vast-and-Great Renown. Once before, I set out from that Buddha-land and came here. In that Buddha-land I once saw a place where seventy-seven thousand followers of other paths, together with their head teachers, sat together in one gathering. In order to reckon the characteristic of the ultimate truth of the dharmas, they together deliberated, weighed, examined, and searched it out on every side; yet concerning the characteristic of the ultimate truth of all dharmas they could gain nothing at all. They came away only with all manner of construals — divergent construals, altered construals — at odds with one another, all of them stirring up disputes together, loosing from their mouths the spears and lances of speech, and with spear after spear and stab after stab thrust at, pricked, vexed, and undid one another, until at last each one scattered apart. World-Honoured One! At that time I thought to myself thus: 'How rare, how seldom-met, is a Tathāgata's appearing in the world! For it is precisely because a Tathāgata appears in the world that toward such a characteristic of ultimate truth — one that is beyond the range of all reasoning — there is yet penetration and there is realization to be had.'" So he spoke.

At that time the World-Honoured One told the bodhisattva Dharma-Welling-Forth: "Good son! Just so, just so, as you have said. Toward the characteristic of ultimate truth that is beyond all reasoning, I become fully and rightly awake; and having become fully awake, I proclaim it, reveal it, open it up, set it forth, and illumine it for others. Why? I say: 'The ultimate is what the noble ones inwardly realize within themselves; what reasoning ranges over is what ordinary worldlings realize by handing it on from one to another.' Therefore, Dharma-Welling-Forth, by this reasoning know that the ultimate is beyond the realm-characteristic of all reasoning. Again, Dharma-Welling-Forth, I say: 'The ultimate is what ranges in the markless; reasoning ranges only in the realm of marks.' Therefore, Dharma-Welling-Forth, by this reasoning know that the ultimate is beyond the realm-characteristic of all reasoning. Again, Dharma-Welling-Forth, I say: 'The ultimate is inexpressible; reasoning ranges only in the realm of speech.' Therefore, Dharma-Welling-Forth, by this reasoning know that the ultimate is beyond the realm-characteristic of all reasoning. Again, Dharma-Welling-Forth, I say: 'The ultimate cuts off all indication; reasoning ranges only in the realm of indication.' Therefore, Dharma-Welling-Forth, by this reasoning know that the ultimate is beyond the realm-characteristic of all reasoning. Again, Dharma-Welling-Forth, I say: 'The ultimate cuts off all dispute; reasoning ranges only in the realm of dispute.' Therefore, Dharma-Welling-Forth, by this reasoning know that the ultimate is beyond the realm-characteristic of all reasoning.

"Dharma-Welling-Forth, you should know it is like a man who all his life has been used to nothing but bitter and pungent flavours: toward the exquisite, fine savour of honey or rock-sugar, he cannot reason it out, cannot reckon it, cannot believe-and-understand it. Or again, it is like a man who, through the long, long night, has been scorched by the relishing of desire-greed, by the burning fires of the many desires: toward the subtle joy of seclusion — the inward extinguishing of all the marks of form, sound, smell, taste, and touch — he cannot reason it out, cannot reckon it, cannot believe-and-understand it. Or again, it is like a man who, through the long, long night, by reason of his relishing of speech, clings to the ornate speech of the world: toward the joy of the noble silence inwardly stilled, he cannot reason it out, cannot reckon it, cannot believe-and-understand it. Or again, it is like a man who, through the long, long night, by reason of his relishing of all the various indications of seeing, hearing, sensing, and knowing, clings to the world's manifold indications: toward the cessation of the self-body-view that forever severs all indication — the ultimate nirvāṇa — he cannot reason it out, cannot reckon it, cannot believe-and-understand it. Dharma-Welling-Forth, you should know it is like a man who, through the long, long night, by reason of his relishing of all the various 'mine,' the various appropriations and disputes, clings to the world's manifold disputes: toward the state of the Northern Continent Kuru, where there is no 'mine,' no appropriation, and dispute is left behind, he cannot reason it out, cannot reckon it, cannot believe-and-understand it. Just so, Dharma-Welling-Forth, those who reason, toward the characteristic of ultimate truth that is beyond the range of all reasoning, cannot reason it out, cannot reckon it, cannot believe-and-understand it."

At that time the World-Honoured One, wishing to make this meaning fully clear once more, spoke it again in a verse, whose sense may be construed thus: The ultimate truth is inwardly realized, the range of the markless; it is inexpressible and cuts off all indication, it has stilled all dispute, and it surpasses every characteristic of reasoning.

The Characteristic of Being Beyond the Sameness-or-Otherness of All Dharmas

At that time the bodhisattva Well-Purified Wisdom said to the Buddha: "World-Honoured One! How rare it is! And how well the World-Honoured One has spoken! Just as the World-Honoured One has said: 'The characteristic of ultimate truth is fine and profound, beyond the sameness-or-otherness of all dharmas, and hard to penetrate.' World-Honoured One! I once saw, in a certain place, many bodhisattvas and the like who were practising on the stage of resolute conduct, sitting together in one gathering, together deliberating the sameness-or-otherness of the characteristic of ultimate truth and the characteristic of the conditioning-forces. In that gathering one sort of bodhisattva spoke thus: 'The characteristic of ultimate truth and the characteristic of the conditioning-forces are altogether without difference.' Another sort of bodhisattva spoke thus: 'It is not that the characteristic of ultimate truth and the characteristic of the conditioning-forces are altogether without difference; rather, the characteristic of ultimate truth and the characteristic of the conditioning-forces are wholly other.' And there were yet other bodhisattvas, doubting and wavering, who spoke thus: 'Among these bodhisattvas, whose word is real and whose word is false? Who proceeds in accord with principle, and who not in accord with it?' — some declaring: 'The characteristic of ultimate truth and the characteristic of the conditioning-forces are altogether without difference'; some declaring: 'The characteristic of ultimate truth and the characteristic of the conditioning-forces are wholly other.' World-Honoured One! Having seen them, I thought to myself thus: 'These good sons are foolish and dull, unclear, unskilled, not proceeding in accord with principle; toward the characteristic of ultimate truth — that fine and profound characteristic, beyond the sameness-or-otherness of the conditioning-forces — they cannot understand.'" So he spoke.

At that time the World-Honoured One told the bodhisattva Well-Purified Wisdom: "Good son! Just so, just so. As you have said: 'Those good sons are foolish and dull, unclear, unskilled, not proceeding in accord with principle; toward the characteristic of ultimate truth — that fine and profound characteristic, beyond the sameness-or-otherness of the conditioning-forces — they cannot understand.' Why? Well-Purified Wisdom! It is not in thus ranging by way of the conditioning-forces that one is called one who can penetrate the characteristic of ultimate truth, or who can have realization of the ultimate truth. Why? Well-Purified Wisdom! If the characteristic of ultimate truth and the characteristic of the conditioning-forces were altogether without difference, then all ordinary worldlings now would already have seen the truths; all ordinary worldlings too should already have won the unsurpassed, skilful, secure nirvāṇa; or should already have realized supreme, perfect awakening. If the characteristic of ultimate truth and the characteristic of the conditioning-forces were wholly other, then one who had seen the truths should be unable to do away with the characteristic of the conditioning-forces; and if he could not do away with the characteristic of the conditioning-forces, he should be unable to win release from the bondage to marks; and this one who has seen the truths, being unable to win release from the bondage to marks, should be unable to win release from the bondage of gross heaviness too; and being unable to win release from these two bondages, this one who has seen the truths should be unable to win the unsurpassed, skilful, secure nirvāṇa, or should not realize supreme, perfect awakening.

"Well-Purified Wisdom! Precisely because it is not now the case that all ordinary worldlings have already seen the truths, not the case that all ordinary worldlings have been able to win the unsurpassed, skilful, secure nirvāṇa, and not the case that they have realized supreme, perfect awakening — therefore to say 'the characteristic of ultimate truth and the characteristic of the conditioning-forces are altogether without difference' does not accord with reason! If here one were to say thus: 'The characteristic of ultimate truth and the characteristic of the conditioning-forces are altogether without difference,' by this reasoning know that all such is conduct not in accord with principle, not in accord with right reason.

"Well-Purified Wisdom! Precisely because it is not now the case that one who has seen the truths cannot do away with the characteristic of the conditioning-forces — rather he can do away with it; not the case that one who has seen the truths cannot win release from the bondage to marks — rather he can win release; not the case that one who has seen the truths cannot win release from the bondage of gross heaviness — rather he can win release; and because he can win release from the two obstructions, he can therefore also win the unsurpassed, skilful, secure nirvāṇa, or is able to realize supreme, perfect awakening — therefore to say 'the characteristic of ultimate truth and the characteristic of the conditioning-forces are wholly other' does not accord with reason! If here one were to say thus: 'The characteristic of ultimate truth and the characteristic of the conditioning-forces are wholly other,' by this reasoning know that all such is conduct not in accord with principle, not in accord with right reason.

"Again, Well-Purified Wisdom! If the characteristic of ultimate truth and the characteristic of the conditioning-forces were altogether without difference, then just as the characteristic of the conditioning-forces falls within the characteristic of defilement, so the characteristic of ultimate truth too should likewise fall within the characteristic of defilement. Well-Purified Wisdom! If the characteristic of ultimate truth and the characteristic of the conditioning-forces were wholly other, then it should not be the common characteristic of all the conditioning-forces' characteristics, to be called the characteristic of ultimate truth. Precisely because now the characteristic of ultimate truth does not fall within the characteristic of defilement, and it is just the common characteristic of the conditioning-forces, it is called the characteristic of ultimate truth. Therefore to say 'the characteristic of ultimate truth and the characteristic of the conditioning-forces are altogether without difference' does not accord with reason; and to say 'the characteristic of ultimate truth and the characteristic of the conditioning-forces are wholly other' does not accord with reason either! If here one were to say thus: 'The characteristic of ultimate truth and the characteristic of the conditioning-forces are altogether without difference, or the characteristic of ultimate truth and the characteristic of the conditioning-forces are wholly other,' by this reasoning know that all such is conduct not in accord with principle, not in accord with right reason.

"Again, Well-Purified Wisdom! If the characteristic of ultimate truth and the characteristic of the conditioning-forces were altogether without difference, then just as the characteristic of ultimate truth has no distinctions among the characteristics of the conditioning-forces, so all the characteristics of the conditioning-forces should likewise be without distinctions. The one who practises contemplation, amid the conditioning-forces, according to what he sees, hears, senses, and knows, would then afterward have no need to seek out the ultimate any further. If the characteristic of ultimate truth and the characteristic of the conditioning-forces were wholly other, then it should not be that which is manifested by the conditioning-forces as their mere selflessness, their mere ownnaturelessness, that is the characteristic of the ultimate. And there should be established, severally at one and the same moment, two characteristics: the characteristic of defilement and the characteristic of purity.

"Well-Purified Wisdom! Precisely because now all the characteristics of the conditioning-forces have distinctions and are not without distinctions; and the one who practises contemplation, amid the conditioning-forces, according to what he sees, hears, senses, and knows, will afterward still seek out the ultimate further; and it is just that which is manifested by the conditioning-forces as their mere selflessness, their mere ownnaturelessness, that is called the characteristic of the ultimate; and it is not the case that the two characteristics of defilement and purity are established severally at one and the same moment — therefore to say 'the characteristic of ultimate truth and the characteristic of the conditioning-forces are altogether without difference, or wholly other' does not accord with reason! If here one were to say thus: 'The characteristic of ultimate truth and the characteristic of the conditioning-forces are altogether without difference, or wholly other,' by this reasoning know that all such is conduct not in accord with principle, not in accord with right reason.

"Well-Purified Wisdom! It is like the fresh-white colour-nature upon a conch: it is not easy to say whether it is one characteristic or another characteristic with that conch. As with the fresh-white colour-nature upon a conch, so too with the yellow colour upon gold. Again, it is like the wondrous tune-nature upon the sound of a harp: it is not easy to say whether it is one characteristic or another characteristic with the harp's sound. Again, it is like the wondrous scent-nature upon black aloeswood: it is not easy to say whether it is one characteristic or another characteristic with that black aloes. Again, it is like the pungent, sharp, keen nature upon pepper: it is not easy to say whether it is one characteristic or another characteristic with that pepper. As with the pungent, keen, sharp nature upon pepper, so too with the bland, astringent nature of the myrobalan. Again, it is like the soft nature upon tūla-cotton: it is not easy to say whether it is one characteristic or another characteristic with the tūla-cotton. Again, it is like the clarified-butter-essence within ripened butter: it is not easy to say whether it is one characteristic or another characteristic with that ripened butter. Again, it is like the impermanence-nature upon all the conditioning-forces, the suffering-nature upon all that is with-outflows, the pudgala-selflessness-nature upon all dharmas: it is not easy to say whether it is one characteristic or another characteristic with those conditioning-forces and the rest. Again, it is like the unstilled characteristic and the defilement characteristic upon greed: it is not easy to say whether this is one characteristic or another characteristic with that greed. As with greed, so with hatred and delusion — know it is likewise. Just so, Well-Purified Wisdom! The characteristic of ultimate truth cannot be set up and said to be one characteristic or another characteristic with the characteristics of the conditioning-forces.

"Well-Purified Wisdom! Toward such a characteristic of ultimate truth — fine, exceedingly fine; profound, exceedingly profound; hard to penetrate, exceedingly hard to penetrate; beyond the sameness-or-otherness of all dharmas — I become fully and rightly awake; and having become fully awake, I proclaim it, reveal it, open it up, set it forth, and illumine it for others."

At that time the World-Honoured One, wishing to make this meaning fully clear once more, spoke it again in a verse, whose sense may be construed thus: The ultimate characteristic of the conditioning-forces and the realm of suchness is apart from being one characteristic and apart from being another characteristic; if one discriminates it as one or as other, that is not to proceed in accord with principle. Beings are bound fast by the bondage to marks and by that bondage of gross heaviness; only by diligently cultivating calm-and-insight can they win release.

The Characteristic of a Single Taste Pervading Everything

At that time the World-Honoured One told the elder Subhūti: "Subhūti! Within the realm of sentient beings, do you know how many sentient beings, harbouring conceit-of-attainment, being held in the grip of conceit-of-attainment, declare the dharma they have understood? And within the realm of sentient beings, do you also know how many sentient beings, free of conceit-of-attainment, declare what they have understood?"

The elder Subhūti said to the Buddha: "World-Honoured One! I know that within the realm of sentient beings there are but few sentient beings who, free of conceit-of-attainment, declare what they have understood. World-Honoured One! I know that within the realm of sentient beings there are measureless, countless, beyond-telling sentient beings who, harbouring conceit-of-attainment, being held in the grip of conceit-of-attainment, declare what they have understood.

"World-Honoured One! Once I was dwelling in a great forest of trees, in the wilderness; and at that time there were many bhikṣus dwelling near me in this forest. I saw those bhikṣus, in the latter part of one day, gathering together one after another and, each according to the direct realization he had gained, each speaking of all manner of characteristic-dharmas, declaring the dharma he himself had understood.

"Among them, one sort, by gaining the aggregates, gaining the characteristic of the aggregates, gaining the arising of the aggregates, gaining the ending of the aggregates, gaining the cessation of the aggregates, gaining the realization of the cessation of the aggregates, declared what they had understood. As one sort spoke by gaining the aggregates, so there was another sort that spoke by gaining the sense-fields, and another sort that spoke by gaining dependent arising — know it is likewise.

"And there was another sort that, by gaining the nutriments, gaining the characteristic of the nutriments, gaining the arising of the nutriments, gaining the ending of the nutriments, gaining the cessation of the nutriments, gaining the realization of the cessation of the nutriments, declared what they had understood.

"And there was another sort that, by gaining the truths, gaining the characteristic of the truths, gaining the full knowledge of the truths, gaining the forever-abandoning by way of the truths, gaining the realization of the truths, gaining the cultivation of the truths, declared what they had understood.

"And there was another sort that, by gaining the elements, gaining the characteristic of the elements, gaining the manifold nature of the elements, gaining the not-being-one nature of the elements, gaining the cessation of the elements, gaining the realization of the cessation of the elements, declared what they had understood.

"And there was another sort that, by gaining the foundations of mindfulness, gaining the characteristic of the foundations of mindfulness, gaining what-counters and what-is-countered in the foundations of mindfulness, gaining the cultivation of the foundations of mindfulness, gaining the bringing-to-birth of the not-yet-arisen foundations of mindfulness, gaining the once-arisen foundations of mindfulness firmly abiding, unforgotten, doubly cultivated and made to increase and spread, declared what they had understood. As one sort spoke by gaining the foundations of mindfulness, so there was another sort that spoke by gaining the right exertions; and by gaining the bases of spiritual power, gaining the faculties, gaining the powers, gaining the awakening-factors, they spoke — know it is likewise.

"And there was another sort that, by gaining the eight-limbed noble path, gaining the characteristic of the eight-limbed noble path, gaining what-counters and what-is-countered in the eight-limbed noble path, gaining the cultivation of the eight-limbed noble path, gaining the bringing-to-birth of the not-yet-arisen eight-limbed noble path, gaining the once-arisen eight-limbed noble path firmly abiding, unforgotten, doubly cultivated and made to increase and spread, declared what they had understood.

"World-Honoured One! Having seen them, I thought to myself thus: 'These elders, each according to the direct realization he has gained, each speaking of all manner of characteristic-dharmas, declare what they have understood. Know that these elders one and all harbour conceit-of-attainment, being held in the grip of conceit-of-attainment; toward the characteristic of ultimate truth — that single taste pervading everything — they cannot understand.' Therefore, World-Honoured One, how rare it is! And how well the World-Honoured One has spoken! Just as the World-Honoured One has said: 'The characteristic of ultimate truth is fine, finest; profound, most profound; hard to penetrate, hardest to penetrate; it is the characteristic of a single taste pervading everything.' World-Honoured One! Even the bhikṣus who practise within this holy teaching find the characteristic of ultimate truth — that single taste pervading everything — hard to penetrate; how much more so those of other paths!"

At that time the World-Honoured One told the elder Subhūti: "Just so, just so. Subhūti! Toward the ultimate truth — fine, finest; profound, most profound; hard to penetrate, hardest to penetrate; the characteristic of a single taste pervading everything — I become fully and rightly awake; and having become fully awake, I proclaim it, reveal it, open it up, set it forth, and illumine it for others. Why? Subhūti! I have revealed that the pure object within all the aggregates is the ultimate truth. I have revealed that the pure object within all the sense-fields, dependent arising, the nutriments, the truths, the elements, the foundations of mindfulness, the right exertions, the bases of spiritual power, the faculties, the powers, the awakening-factors, and the path-limbs is the ultimate truth. This pure object, within all the aggregates, is of a single-taste characteristic, a characteristic without difference or otherness; and as it is within the aggregates, so within all the sense-fields, on to all the path-limbs, it is likewise of a single-taste characteristic, a characteristic without difference or otherness. Therefore, Subhūti, by this reasoning know that the ultimate truth is the characteristic of a single taste pervading everything.

"Again, Subhūti! When the bhikṣu who practises contemplation has penetrated the suchness, the ultimate, the dharma-selflessness-nature of one aggregate, he then no longer seeks out severally, for the remaining several aggregates and for the sense-fields, dependent arising, the nutriments, the truths, the elements, the foundations of mindfulness, the right exertions, the bases of spiritual power, the faculties, the powers, the awakening-factors, and the path-limbs, their suchness, ultimate, dharma-selflessness-nature. He takes only the non-dual knowledge that follows upon this suchness and ultimate as his support, and thereupon, toward the ultimate truth that is the characteristic of a single taste pervading everything, he examines and turns toward its realization. Therefore, Subhūti, by this reasoning know that the ultimate truth is the characteristic of a single taste pervading everything.

"Again, Subhūti! Just as those aggregates each in turn have their own differing characteristic, and as those sense-fields, dependent arising, the nutriments, the truths, the elements, the foundations of mindfulness, the right exertions, the bases of spiritual power, the faculties, the powers, the awakening-factors, and the path-limbs each in turn have their own differing characteristic — if the suchness, the ultimate, the dharma-selflessness-nature of all dharmas too had a differing characteristic, then this suchness-ultimate-dharma-selflessness-nature too should have a cause, and be something arisen from a cause. If it were arisen from a cause, then it should be conditioned; if it were conditioned, then it should not be the ultimate; if it were not the ultimate, then one should go on to seek out yet another ultimate truth. Subhūti! Precisely because this suchness-ultimate-dharma-selflessness-nature is not called caused, is not arisen from a cause, and is not conditioned, it is therefore the ultimate truth; and having gained this ultimate, one no longer seeks out yet another ultimate truth. Only — in every constant time and in every enduring time, whether a Tathāgata appears in the world or does not appear — the dharma-nature of the dharmas is established just so, and the dharma-realm abides just so. Therefore, Subhūti, by this reasoning know that the ultimate truth is the characteristic of a single taste pervading everything.

"Subhūti! It is like space within all the manifold kinds of form that are not of one class and each have their own differing characteristic: space is markless, without discrimination, without alteration, of a single-taste characteristic pervading everything. Just so, within all the dharmas that each have their differing nature and differing characteristic, the ultimate truth, of a single-taste characteristic pervading everything — know it is likewise."

At that time the World-Honoured One, wishing to make this meaning fully clear once more, spoke it again in a verse, whose sense may be construed thus: This ultimate, of a single-taste characteristic pervading everything, all the Buddhas declare to be without difference; if anyone, within this, makes a discrimination of differing characteristics, that one is surely foolish, leaning upon conceit-of-attainment.

〔Question〕 Bodhisattva Broad Wisdom asks the meaning of "skill in the secret of mind, manas, and consciousness"

At that time the bodhisattva-mahāsattva Broad Wisdom said to the Buddha: "World-Honoured One, in accordance with what You have taught, there is such a thing as 'a bodhisattva skilled in the secret of mind, manas, and consciousness.' This so-called 'bodhisattva skilled in the secret of mind, manas, and consciousness' — to what point must one come before one may be called a bodhisattva skilled in the secret of mind, manas, and consciousness? And on what basis does the Tathāgata set him forth and establish him as a bodhisattva skilled in the secret of mind, manas, and consciousness?" Thus he asked.

〔Answer〕 The World-Honoured One commends him and consents to expound

At that time the World-Honoured One said to the bodhisattva-mahāsattva Broad Wisdom: "Good, good, Broad Wisdom! You are now able to ask the Tathāgata so profound a meaning; it is for the benefit and ease of measureless beings, out of compassion for the world and for the devas, humans, asuras, and the rest, that they may gain the benefit and ease of the meaning, that you have raised this question. You should listen closely; I shall expound for you the meaning of the secret of mind, manas, and consciousness.

The all-seeds mind-consciousness and the two appropriations

"Broad Wisdom, you should know this: within the births-and-deaths of the six destinies, the various kinds of sentient beings each fall into one or another class of sentient being — some born from eggs, some from a womb, some from moisture, some by transformation. When the bodily frame first arises, in that very place there is, from the outset, an all-seeds mind-consciousness that matures, develops, joins together, grows, and becomes vast. It rests upon two appropriations: the first is the appropriation of the form-possessing faculties together with their supports; the second is the appropriation of the latent imprints of marks, names, discrimination, verbal expression, and conceptual elaboration. Within the form realm, both appropriations are present; within the formless realm, the pair is not both present — appropriation of the material faculties is absent, and only appropriation of latent imprints remains.

This consciousness has three names: ādāna, ālaya, citta

"Broad Wisdom! This consciousness is also called ādāna consciousness. Why so? Because this consciousness pursues and appropriates within the body. It is also called ālaya consciousness. Why so? Because this consciousness, with respect to the body, takes it in, conceals itself within it, and shares one safety and one peril with it. It is also called citta. Why so? Because this consciousness is accumulated and nourished by forms, sounds, smells, tastes, contacts, and the rest.

With ādāna as their support, the six consciousness-groups arise

"Broad Wisdom! Because the ādāna consciousness serves as their support and serves as their establishment, the six consciousness-groups come to arise — namely, eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness. Herein: when the eye-faculty together with a form-object serves as the condition, eye-consciousness arises; and running along with that eye-consciousness, at the same time and upon the same object, a discriminating mind-consciousness also arises with it. Again: when the faculties of ear, nose, tongue, and body, together with the objects of sound, smell, taste, and contact, serve as the conditions, the consciousnesses of ear, nose, tongue, and body arise; and running along with those consciousnesses of ear, nose, tongue, and body, at the same time and upon the same object, a discriminating mind-consciousness also arises with them. Broad Wisdom! If at that time only a single eye-consciousness arises, then at that time there is only a single discriminating mind-consciousness, arising together with the eye-consciousness upon one and the same object. If at that time two, three, four, or five consciousness-groups arise together, then at that time too there is only a single discriminating mind-consciousness, arising together with these five consciousness-groups upon one and the same object.

The simile of the torrent and the simile of the mirror

"Broad Wisdom! It is like the waters of a great cascade: if the condition for a single wave to arise is present, then only a single wave arises; if the condition for two waves, or for many waves, to arise is present, then many waves arise. Yet the water of this cascade flows on of its own kind, constant, unbroken, and inexhaustible. And again it is like a clear, clean mirror's face: if the condition for a single image to arise is present, then only a single image arises; if the condition for two images, or for many images, to arise is present, then many images arise. It is not that this mirror's face has turned into the images, nor can any using-up or extinction of this mirror's face be found.

"Just so, Broad Wisdom! Because this torrent-like ādāna consciousness serves as their support and serves as their establishment: if at that time the condition for a single eye-consciousness to arise is present, then at that time a single eye-consciousness arises; if at that time the conditions for even five consciousness-groups to arise are present, then at that time five consciousness-groups arise.

Skill in the knowledge-of-the-abiding-of-things is not yet enough; only skill in the ultimate is named skill in all the secret

"Broad Wisdom! Such a bodhisattva, although by reason of the knowledge-of-the-abiding-of-things serving as his support and establishment he is already skilled in the secret of mind, manas, and consciousness — yet the Tathāgatas do not stop here and set him forth as a bodhisattva skilled in all the secret of mind, manas, and consciousness. Broad Wisdom! If there be a bodhisattva who, inwardly and severally, as it truly is, does not see ādāna and does not see ādāna consciousness; does not see ālaya and does not see ālaya consciousness; does not see accumulation and does not see citta; does not see eye and form and eye-consciousness; does not see ear and sound and ear-consciousness; does not see nose and smell and nose-consciousness; does not see tongue and taste and tongue-consciousness; does not see body and contact and body-consciousness; does not see manas and dharmas and mind-consciousness — this alone is called a bodhisattva skilled in the ultimate, and the Tathāgata then sets him forth as a bodhisattva skilled in the ultimate. Broad Wisdom! Only when one comes to this point is one called a bodhisattva skilled in all the secret of mind, manas, and consciousness; and the Tathāgata too only when one comes to this point sets him forth as a bodhisattva skilled in all the secret of mind, manas, and consciousness."

Proclaiming again the verse of the torrent

At that time the World-Honoured One, wishing to make this meaning fully clear once more, spoke it again in a verse:

The ādāna consciousness, profound and subtle —
all its seeds like a torrent in flood;
I do not expound it to the foolish and the unlearned,
lest they should discriminate and grasp it as a self.

〔Question〕 Bodhisattva Root-of-Virtue asks the meaning of "skill in the characteristics of dharmas"

At that time the bodhisattva-mahāsattva Root-of-Virtue said to the Buddha: "World-Honoured One, in accordance with what You have taught, there is such a thing as 'a bodhisattva skilled in the characteristics of dharmas.' This so-called 'bodhisattva skilled in the characteristics of dharmas' — to what point must one come before one may be called a bodhisattva skilled in the characteristics of dharmas? And on what basis does the Tathāgata set him forth and establish him as a bodhisattva skilled in the characteristics of dharmas?" Thus he asked.

〔Answer〕 The World-Honoured One commends him and consents to expound

At that time the World-Honoured One said to the bodhisattva-mahāsattva Root-of-Virtue: "Good, Root-of-Virtue! You are now able to ask the Tathāgata so profound a meaning; it is for the benefit and ease of measureless beings, out of compassion for the world and for the devas, humans, asuras, and the rest, that they may gain the benefit and ease of the meaning, that you have raised this question. You should listen closely; I shall expound for you the characteristics of dharmas.

The three marks: the wholly-imagined, the other-dependent, the perfectly-accomplished

"The characteristics of dharmas, told in brief, are of three kinds. Which three? The first is the wholly-imagined mark; the second is the other-dependent mark; the third is the perfectly-accomplished mark.

"What is the wholly-imagined mark of dharmas? It is, with respect to all dharmas, the establishing by names and words of their own-nature and their distinctions — on even to the giving rise, in their train, to every kind of verbal expression.

"What is the other-dependent mark of dharmas? It is the conditionally-arisen own-nature of all dharmas — that is to say, 'this being, that is; this arising, that arises' — namely, conditioned by ignorance, formations arise, and so on by turns, on even to the amassing of the whole great mass of suffering.

"What is the perfectly-accomplished mark of dharmas? It is the suchness, equal throughout, of all dharmas. Toward this suchness the bodhisattvas, having for their cause-and-condition a valiant and vigorous striving, and having for their cause-and-condition right attention and undistorted reflection, are then able to penetrate it; and having penetrated it, they cultivate and gather it little by little, on even to supreme perfect awakening, where at last they realize it in its fullness.

The simile of the eye-disease

"Root-of-Virtue! It is like a man afflicted with an eye-disease: the wholly-imagined mark is to be known as just like the affliction of the eye-disease present in his eyes. And as for the man with the eye-disease, the various marks falsely seen because of the eye-disease — whether hairs, or a ring, or bees and flies, or sesame-seeds, or again the various distinct marks of blue, yellow, red, and white appearing before him — the other-dependent mark is to be known as just like these. And as for the man with clear eyes, who is free of the affliction of the eye-disease in his eyes, that very undistorted realm ranged over by the original nature of the clear eye — the perfectly-accomplished mark is to be known as just like this.

The simile of the clear sphaṭika-jewel

"Root-of-Virtue! It is like a clear sphaṭika-jewel: if it be joined with a blue dye, then it looks like the image of a blue jewel, a great-blue jewel, or some other maṇi-jewel; and because there are those who wrongly grasp and cling to it as a blue jewel, a great-blue jewel, or some other maṇi-jewel, they are deluded and disturbed, those beings. If it be joined with a red dye, then it looks like the image of an amber maṇi-jewel; and because there are those who wrongly grasp and cling to it as an amber maṇi-jewel, they are deluded and disturbed, those beings. If it be joined with a green dye, then it looks like the image of a marakata maṇi-jewel; and because there are those who wrongly grasp and cling to it as a marakata maṇi-jewel, they are deluded and disturbed, those beings. If it be joined with a yellow dye, then it looks like the image of gold; and because there are those who wrongly grasp and cling to it as true gold, they are deluded and disturbed, those beings.

"Just so, Root-of-Virtue! The latent imprints of verbal expression for the wholly-imagined mark, present upon the other-dependent mark, are to be known as just like the dyes that are joined upon that clear sphaṭika-jewel. The grasping at the wholly-imagined mark upon the other-dependent mark is to be known as just like the wrong clinging — to the blue jewel, great-blue jewel, amber, marakata, and gold — that appears upon that clear sphaṭika-jewel. The other-dependent mark is to be known as just like that clear sphaṭika-jewel itself. And just as the marks of blue jewel, great-blue jewel, amber, marakata, and true gold that appear upon that clear sphaṭika-jewel are, at all times and constantly, without reality and without own-nature — so too is what appears, by reason of the wholly-imagined mark, upon the other-dependent mark: at all times and constantly without reality and without own-nature; and the perfectly-accomplished mark is to be known as just like this.

The order in which the three marks are known one through another

"Furthermore, Root-of-Virtue! Because there is, for its condition, the mutual correspondence of name and mark, the wholly-imagined mark can be known; because there is, for its condition, the grasping at the wholly-imagined mark upon the other-dependent mark, the other-dependent mark can be known; because there is, for its condition, the absence of any grasping at the wholly-imagined mark upon the other-dependent mark, the perfectly-accomplished mark can be known.

"Root-of-Virtue! If the bodhisattvas can, upon the other-dependent mark of dharmas, know as it really is the wholly-imagined mark, then they can know as it really is all markless dharmas; if the bodhisattvas know as it really is the other-dependent mark, then they can know as it really is all dharmas of defiled marks; if the bodhisattvas know as it really is the perfectly-accomplished mark, then they can know as it really is all dharmas of pure marks.

"Root-of-Virtue! If the bodhisattvas can, upon the other-dependent mark, know as it really is the markless dharmas, then they can cut off the dharmas of defiled marks; and if they can cut off the dharmas of defiled marks, then they can realize the dharmas of pure marks.

"In this way, Root-of-Virtue: because the bodhisattvas know as it really is the wholly-imagined mark, the other-dependent mark, and the perfectly-accomplished mark, they are then able to know as it really is the markless dharmas, the dharmas of defiled marks, and the dharmas of pure marks; because they know as it really is the markless dharmas, they are then able to cut off all the dharmas of defiled marks; and because they have cut off all the dharmas of defiled marks, they are then able to realize all the dharmas of pure marks. Only when one comes to this point is one called a bodhisattva skilled in the characteristics of dharmas; and the Tathāgata too only when one comes to this point sets him forth as a bodhisattva skilled in the characteristics of dharmas."

The verse proclaimed again

At that time the World-Honoured One, wishing to make this meaning fully clear once more, spoke it again in a verse:

If one does not know the markless dharma, the dharma of defiled marks cannot be cut off; and because the dharma of defiled marks is not cut off, one ruins the realizing of the dharma of subtle, pure marks. Not observing the manifold faults of the activities, this fault of heedlessness harms beings; abiding slothfully in the dharma of turning-and-stirring birth-and-death — such ruin is truly to be pitied.

Born of the Ultimate Meaning's Question

At that time the bodhisattva-mahāsattva Born of the Ultimate Meaning said to the Buddha: "World-Honoured One! Once, alone in a quiet place, I pondered in my mind in this way: 'The World-Honoured One has, through measureless gateways of Dharma, taught that the aggregates each have their own characteristic, have a characteristic of arising and a characteristic of ceasing, are to be wholly cut off and to be fully known. As He spoke of the aggregates, so too of the bases, dependent arising, and the kinds of nourishment. And through measureless gateways of Dharma He has taught that the truths each have their own characteristic, are to be fully known, to be wholly cut off, to be realized, to be cultivated. And through measureless gateways of Dharma He has taught that the elements each have their own characteristic, have manifold element-natures and a not-being-of-one-element nature, are to be wholly cut off and to be fully known. And through measureless gateways of Dharma He has taught that the applications of mindfulness each have their own characteristic, have what counters and what is countered, and a cultivating: causing what has not yet arisen to arise, and what has arisen to abide firmly, unforgotten, redoubled in cultivation, increased, made vast. As He spoke of the applications of mindfulness, so too of the right exertions, the bases of supernormal power, the faculties, the powers, and the limbs of awakening. And through measureless gateways of Dharma He has taught that the eightfold noble path each have their own characteristic, have what counters and what is countered, and a cultivating: causing what has not yet arisen to arise, and what has arisen to abide firmly, unforgotten, redoubled in cultivation, increased, made vast.' Yet the World-Honoured One has also said: 'All dharmas are without intrinsic nature, without arising, without ceasing, quiescent from the very first, by their own nature in nirvāṇa.' I do not know upon what hidden intent the World-Honoured One relies that He should speak in this way: 'All dharmas are without intrinsic nature, without arising, without ceasing, quiescent from the very first, by their own nature in nirvāṇa.' I now ask the Tathāgata about this principle: may the Tathāgata, out of compassion, explain for me what the hidden intent truly is upon which He relies in saying that all dharmas are without intrinsic nature, without arising, without ceasing, quiescent from the very first, by their own nature in nirvāṇa."

At that time the World-Honoured One said to the bodhisattva Born of the Ultimate Meaning: "Good, good, Born of the Ultimate Meaning! What you have pondered accords well with the principle. Good, good, son of good family! You are now able to ask the Tathāgata about so profound a meaning. It is for the benefit and ease of measureless beings, out of compassion for the world and for the devas, humans, asuras, and the rest, that they may gain the benefit and ease of the meaning, that you have raised this question. You should listen closely; I shall explain for you the hidden intent on which I rely in saying that all dharmas are without intrinsic nature, without arising, without ceasing, quiescent from the very first, by their own nature in nirvāṇa.

The World-Honoured One's Exposition

"Born of the Ultimate Meaning, you should know this: it is upon the hidden intent of three kinds of absence of intrinsic nature that I have said all dharmas are without intrinsic nature — the three being these: the absence of intrinsic nature as to mark, the absence of intrinsic nature as to arising, and the absence of intrinsic nature as to ultimate meaning.

"Son of good family! What is called the absence of intrinsic nature as to mark in dharmas? It is the wholly-imagined mark of dharmas. Why so? Because it is a character set up by mere designation, and not a character set up by its own characteristic; therefore it is called the absence of intrinsic nature as to mark.

"What is called the absence of intrinsic nature as to arising in dharmas? It is the other-dependent mark of dharmas. Why so? Because it comes to be through the force of dependent conditions, and is not there of itself; therefore it is called the absence of intrinsic nature as to arising.

"What is called the absence of intrinsic nature as to ultimate meaning in dharmas? It is that dharmas, by reason of the absence of intrinsic nature as to arising, are said to be without intrinsic nature; and this conditionally-arisen dharma is also called the absence of intrinsic nature as to ultimate meaning. Why so? Among dharmas, whatever is the object-realm of pure cognition I point to as the absence of intrinsic nature as to ultimate meaning; and the other-dependent mark is not the object-realm of pure cognition, therefore it too is called the absence of intrinsic nature as to ultimate meaning. Besides this, there is also the perfectly-accomplished mark of dharmas, which is likewise called the absence of intrinsic nature as to ultimate meaning. Why so? The selflessness-of-dharmas of all dharmas is called the ultimate meaning, and it too gains the name absence of intrinsic nature; it is the ultimate truth of all dharmas, and is moreover made manifest by the absence of intrinsic nature — for this reason it is called the absence of intrinsic nature as to ultimate meaning.

"Son of good family! Just as a flower in the sky, so too is the absence of intrinsic nature as to mark. Just as a conjured image, so too is the absence of intrinsic nature as to arising, and so too is that one portion of the absence of intrinsic nature as to ultimate meaning. Just as empty space, which is only the manifestation of the no-nature of the host of forms and yet pervades all places, so too is that one portion of the absence of intrinsic nature as to ultimate meaning — it is made manifest by the selflessness-of-dharmas, and therefore pervades all things.

"Son of good family! It is just upon these three kinds of absence of intrinsic nature that I have, by hidden intent, said: 'All dharmas are without intrinsic nature.'

"Born of the Ultimate Meaning, you should know this: it is upon the absence of intrinsic nature as to mark that I have, by hidden intent, said: 'All dharmas are without arising, without ceasing, quiescent from the very first, by their own nature in nirvāṇa.' Why so? If the own-characteristic of a dharma is utterly without existence, then there is no arising; if there is no arising, then there is no ceasing; if there is no arising and no ceasing, then it is quiescent from the very first; if it is quiescent from the very first, then it is by its own nature in nirvāṇa — and within it there is no least thing whatever that could be made to enter nirvāṇa besides. Therefore it is upon the absence of intrinsic nature as to mark that I have, by hidden intent, said: 'All dharmas are without arising, without ceasing, quiescent from the very first, by their own nature in nirvāṇa.'

"Son of good family! I have also, upon the absence of intrinsic nature as to ultimate meaning that is made manifest by the selflessness-of-dharmas, by hidden intent, said: 'All dharmas are without arising, without ceasing, quiescent from the very first, by their own nature in nirvāṇa.' Why so? This absence of intrinsic nature as to ultimate meaning, made manifest by the selflessness-of-dharmas — at all times and through all time, the dharma-nature of dharmas abides and is unconditioned. Because it does not correspond with any defilement, at all times and through all time the dharma-nature of dharmas abides and is unconditioned; being unconditioned, it is without arising and without ceasing; because it does not correspond with any defilement, it is quiescent from the very first, by its own nature in nirvāṇa. Therefore it is upon the absence of intrinsic nature as to ultimate meaning made manifest by the selflessness-of-dharmas that I have, by hidden intent, said: 'All dharmas are without arising, without ceasing, quiescent from the very first, by their own nature in nirvāṇa.'

"Furthermore, Born of the Ultimate Meaning! I set up these three kinds of absence of intrinsic nature, not because the various classes of sentient beings within the realm of beings take, each one severally, the wholly-imagined own-nature to be a nature; nor because they take, each one severally, the other-dependent own-nature and the perfectly-accomplished own-nature to be a nature. Rather, it is because beings, upon the other-dependent own-nature and the perfectly-accomplished own-nature, superimpose the wholly-imagined own-nature, that I set up these three kinds of absence of intrinsic nature.

"By reason of the wholly-imagined own-nature's mark, those beings give rise, upon the other-dependent own-nature and the perfectly-accomplished own-nature, to all manner of verbal expressions accordingly. Giving rise to verbal expressions in this way, they perfume their minds by speech, follow speech in their awareness, follow speech in their latent tendencies, and so, upon the other-dependent own-nature and the perfectly-accomplished own-nature, they cling to the wholly-imagined own-nature's mark.

"Clinging in this way, they cling to the wholly-imagined own-nature upon the other-dependent own-nature and the perfectly-accomplished own-nature; and by this reason they bring forth the other-dependent own-nature of a future life; and by this reason they are defiled — whether by the defilement of afflictions, or by the defilement of karma, or by the defilement of birth — and within birth-and-death they race for a long time and flow on for a long time without rest, falling now into the hells, now among animals, now among hungry ghosts, now among the devas, now among the asuras, now among humans, undergoing all manner of suffering and distress.

"Furthermore, Born of the Ultimate Meaning! Suppose there are beings who from the very first have not planted roots of good, have not purified their obstructions, whose continuum is not yet ripened, who have not greatly cultivated resolute conviction, and who have not yet been able to amass the two collections of merit and of wisdom. For this class of person I set forth the dharmas in dependence on the absence of intrinsic nature as to arising. Having heard it, they are able, with respect to all conditionally-arisen formations, to understand in some measure that these are impermanent, non-enduring, things unstable and bound to break apart; and so toward all formations their minds give rise to dread, and they conceive a deep aversion. Their minds giving rise to dread and a deep aversion, they then hold back from evil deeds, are able to refrain from working any kind of evil, and able to apply themselves diligently to cultivating every kind of good. By the habit of cultivating good causes, the roots of good not yet planted can be planted, the obstructions not yet purified can be made pure, the continuum not yet ripened can be made to ripen. By this reason they greatly cultivate resolute conviction, and greatly amass the two collections of merit and of wisdom.

"Although in this way they have planted roots of good and gone on to amass the two collections of merit and of wisdom, yet within the absence of intrinsic nature as to arising they are still unable to know, as it truly is, the absence of intrinsic nature as to mark and the two kinds of absence of intrinsic nature as to ultimate meaning; toward all formations they are still unable rightly to feel aversion, are not yet rightly free of desire, are not yet rightly liberated, and have not been able to be wholly liberated from the defilement of afflictions, the defilement of karma, and the defilement of birth. The Tathāgata then sets forth for them a further teaching of the essentials — that is, the absence of intrinsic nature as to mark and the absence of intrinsic nature as to ultimate meaning — in order that toward all formations they may rightly feel aversion, be rightly free of desire, be rightly liberated, and pass beyond all the defilement of afflictions, defilement of karma, and defilement of birth.

"Having heard this Dharma so set forth, they are then able, within the absence of intrinsic nature as to arising, rightly to gain conviction in the absence of intrinsic nature as to mark and the absence of intrinsic nature as to ultimate meaning, to examine and reflect upon it, and to penetrate it as it truly is; and upon the other-dependent own-nature they are able not to cling to the wholly-imagined own-nature's mark. By gaining a cognition not perfumed by speech, a cognition that does not follow speech in its awareness, a cognition apart from following speech in its latent tendencies, they are able to extinguish the other-dependent mark; in the present Dharma, sustained by the force of cognition, they are able forever to cut off the cause of a future life. By this reason, toward all formations they are able rightly to feel aversion, rightly to be free of desire, rightly to be liberated, and to be wholly liberated from the three defilements of afflictions, karma, and birth.

"Furthermore, Born of the Ultimate Meaning! Beings of the lineage of the śrāvaka vehicle, too, are by this very path, this very course of practice, brought to realize the supreme nirvāṇa of ease; and beings of the lineage of the pratyekabuddha vehicle, and beings of the lineage of the Tathāgata vehicle, too, are by this very path, this very course of practice, brought to realize the supreme nirvāṇa of ease. All śrāvakas, pratyekabuddhas, and bodhisattvas alike share this one wondrous and pure path, and alike come home to this one ultimate purity — there is no second. It is upon this reason that I have, by hidden intent, said: 'There is but One Vehicle.' This is not to say that within the whole realm of beings there are no manifold lineages of beings, no distinctions of beings of dull, of middling, or of sharp faculties.

"Son of good family! As for the pudgala of the śrāvaka lineage who is wholly bent toward quiescence — though the Buddhas should furnish all manner of vigorous applications and skilful means to guide and convert him, in the end he cannot be made to sit at the place of awakening and realize unsurpassed perfect awakening. Why so? Because he is by nature one of a base lineage from the first, wholly thin in compassion, wholly afraid of the mass of sufferings. Being wholly thin in compassion, he wholly turns his back on the work of benefiting beings; being wholly afraid of the mass of sufferings, he wholly turns his back on undertaking the works of the formations. I do not in the end say that one who wholly turns his back on benefiting beings and wholly turns his back on undertaking the works of the formations can sit at the place of awakening and gain unsurpassed perfect awakening; therefore he is called a śrāvaka wholly bent toward quiescence. But as for the pudgala of the śrāvaka lineage who turns toward awakening, I call him by another teaching a bodhisattva. Why so? He has already been liberated from the obstruction of afflictions; and if, when the Buddhas should awaken him, his mind toward the obstruction-to-the-knowable may also win liberation. Because at the first he undertook the practice for his own benefit and was thereby freed of the obstruction of afflictions, the Tathāgata sets him forth as of the śrāvaka lineage.

"Furthermore, Born of the Ultimate Meaning! Within this Dharma and Vinaya that I have well-spoken and well-laid-down — the good teaching of Dharma spoken from the utmost-pure resolve — there may be seen all manner of distinctions in the understanding of the various classes of beings. Son of good family! The Tathāgata, just upon these three kinds of absence of intrinsic nature, by a deep and hidden intent, in the sūtras of provisional meaning that He has set forth, by a hidden mode of expression speaks the essential meaning of dharmas — that is, that all dharmas are without intrinsic nature, without arising, without ceasing, quiescent from the very first, by their own nature in nirvāṇa.

"Within these sūtras, if there be a being who has already planted superior roots of good, has already purified his obstructions, has already ripened his continuum, has already greatly cultivated resolute conviction, has already been able to amass the superior collections of merit and wisdom — then, having heard such a Dharma, he is able with respect to My speech of profound and hidden intent to understand it as it truly is, to give rise to deep conviction in such a Dharma, and to penetrate as it truly is, with undistorted wisdom, into such a meaning. By cultivating well in dependence on that penetration, he is able swiftly to realize the utmost ultimate; and he also gives rise to deep and pure faith in Me, knowing this to be the Tathāgata, the Worthy One, the Perfectly Awakened One, who toward all dharmas is now perfectly awakened.

"If there be a being who has already planted superior roots of good, has already purified his obstructions, has already ripened his continuum, has already greatly cultivated resolute conviction, but has not yet been able to amass the superior collections of merit and wisdom — one upright in disposition, one of the upright sort, who, though without the power to deliberate and to choose, yet does not abide within his own grasping-at-views — then, having heard such a Dharma, though he be without the power to understand as it truly is My speech of profound and secret intent, he is yet able to give rise to resolute conviction in this Dharma, to bring forth pure faith, and to believe that this scripture is spoken by the Tathāgata: that it is profound, manifesting the profound, corresponding with emptiness, hard to see and hard to awaken to, not to be reasoned out, not the object-realm wherein reasonings range, not what the subtle, the careful, the clever, and the wise can understand. Toward the meaning that this scripture sets forth he abides in self-deprecation, saying thus: 'The awakening of the Buddhas is most profound, and the dharma-nature of dharmas is also most profound; only the Buddha-Tathāgata can well penetrate it, and it is not what such as we can understand. The Buddha-Tathāgatas turn the wheel of the right Dharma-teaching for beings of all manner of resolute conviction; the boundless cognition and vision of the Buddha-Tathāgatas — beside it, our cognition and vision are like the water in the track of an ox's hoof.' Toward this scripture he is able to be reverent, to set it forth for others, to write and guard it, to peruse and circulate it, to make earnest offerings to it, to receive, recite, and rehearse it — yet he is still unable, by way of the practice of cultivation, to bring forth the application; and so toward the words that I speak of profound and hidden intent he is still unable to penetrate. By this reason these beings too are able to increase the two collections of merit and of wisdom, and to bring to ripeness that continuum which is not yet ripened.

"If there be a being who has not yet been able to amass the superior collections of merit and wisdom, who is not upright in disposition, not of the upright sort, who, though possessed of the power to deliberate and to choose, yet abides within his own grasping-at-views — then, having heard such a Dharma, he is unable to understand as it truly is My speech of profound and hidden intent. Toward such a Dharma, though he give rise to conviction, he yet clings to its meaning according to the words, holding that all dharmas are definitely without intrinsic nature, definitely neither arising nor ceasing, definitely quiescent from the very first, definitely by their own nature in nirvāṇa. By this reason, toward all dharmas he gives rise to a view of nothingness and a view of no-characteristic; and by gaining the view of nothingness and the view of no-characteristic, he denies all characteristics to be without characteristic, and repudiates the wholly-imagined mark, the other-dependent mark, and the perfectly-accomplished mark of dharmas. Why so? It is precisely because there are the other-dependent mark and the perfectly-accomplished mark that the wholly-imagined mark can be set up; if, upon the other-dependent mark and the perfectly-accomplished mark, he sees them as without characteristic, then he repudiates the wholly-imagined mark as well — therefore it is said that he repudiates the three marks. Though toward My Dharma he conceives the notion 'Dharma,' yet toward what is not the meaning he conceives the notion 'meaning'; and because toward My Dharma he conceives the notion 'Dharma' and toward what is not the meaning he conceives the notion 'meaning,' he therefore holds this Dharma to be Dharma and holds this non-meaning to be the meaning. Though by conceiving conviction toward the Dharma his merit increases, yet by clinging toward what is not the meaning he falls away from wisdom; his wisdom once fallen away, he falls away from the vast and measureless dharmas of good.

"And again there is a being who, hearing it from another, takes Dharma to be Dharma and takes non-meaning to be meaning; if he follows that one's view, then upon the Dharma he conceives the notion 'Dharma' and upon non-meaning he conceives the notion 'meaning,' grasping Dharma as Dharma and grasping non-meaning as meaning. By this reason, you should know that, like the one who clung, he falls away from the dharmas of good. As for a being who does not follow that view: hearing of a sudden from that one that 'all dharmas are without intrinsic nature, without arising, without ceasing, quiescent from the very first, by their own nature in nirvāṇa,' he gives rise to terror; giving rise to terror, he says thus: 'This is not the word of the Buddha; it is spoken by Māra.' Having so understood it, toward this scripture he slanders and reviles. By this reason he meets with great loss and decline, and is touched by a great obstruction of karma. For this reason I say: if there be one who, toward all characteristics, gives rise to the view of no-characteristic, and proclaims as the meaning what is not the meaning, this is the very means of bringing forth a vast obstruction of karma; for he plunges measureless beings into ruin, and causes them to meet with a great obstruction of karma.

"Son of good family! Suppose there be a being who has not planted roots of good, has not purified his obstructions, whose continuum is not yet ripened, who has no great resolute conviction, and has not amassed the collections of merit and wisdom; who is not upright in disposition, not of the upright sort, who, though possessed of the power to deliberate and to choose, yet constantly abides within his own grasping-at-views. Then, having heard such a Dharma, he is unable to understand as it truly is My speech of profound and hidden intent; he gives no rise to conviction toward this Dharma; toward this Dharma he conceives the notion 'not-Dharma,' and toward this meaning he conceives the notion 'not-meaning'; toward this Dharma he grasps it as not-Dharma, and toward this meaning he grasps it as not-meaning, proclaiming thus: 'This is not the word of the Buddha; it is spoken by Māra.' Having so understood it, toward this scripture he slanders and reviles, denouncing it as false and counterfeit, and by measureless gateways of Dharma destroys and crushes such a scripture, and toward those who have conviction in this scripture he conceives the notion of an enemy. Already obstructed beforehand by the obstructions of karma, by this reason he is obstructed yet again by such an obstruction of karma; and such an obstruction of karma — easy to set up at its beginning — runs on, even to the full span of a hundred thousand koṭi-nayuta of eons, with no time of release.

"Son of good family! Within this Dharma and Vinaya that I have well-spoken and well-laid-down — the good teaching of Dharma spoken from the utmost-pure resolve — there may be seen beings of just such manifold distinctions of understanding." Thus He spoke.

At that time the World-Honoured One, wishing to make this meaning fully clear once more, spoke it again in a verse, whose sense those who come after may take in this way: all dharmas are without intrinsic nature, without arising and without ceasing, quiescent from the very first, and the own-nature of dharmas is ever nirvāṇa; what one of wisdom would say that here there is no hidden intent? The three kinds of absence of intrinsic nature — as to mark, as to arising, as to ultimate meaning — these I have already disclosed; one who does not know this hidden intent of the Buddha's spoils the right path and cannot go forward. Those who attain purity through the various pure paths attain it in dependence on this one alone, and there is no second; therefore within this I set up the One Vehicle — yet this is not to say that the lineages of beings are without distinction. Within the realm of beings there are measureless births taken, yet one delivers only his own single self and turns toward quiescence; great compassion, vigorous, realizing nirvāṇa, and yet not forsaking beings — this is the most hard to attain. The subtle, beyond-thought, uncontaminated realm — herein liberation is equal and without distinction; all that has its meaning is accomplished, and parted from delusion and from suffering — those two distinct teachings are then called the permanent and the blissful.

Born of the Ultimate Meaning's Understanding

At that time the bodhisattva Born of the Ultimate Meaning again said to the Buddha: "World-Honoured One! The speech of hidden intent of the Buddha-Tathāgatas is truly most marvellous, most rare! Even to the subtle, to the most subtle! Profound, to the most profound! Hard to penetrate, to the most hard to penetrate!

"I now understand the meaning of what the World-Honoured One has taught in this way: if, within the act of discrimination, within the conduct-aspect that the wholly-imagined mark rests upon, there be a designating-and-setting-up as the form aggregate, or a setting-up of its own-characteristic-aspect and its difference-aspect; a designating-and-setting-up as the arising of the form aggregate and the ceasing of the form aggregate, and as the wholly-cutting-off and full-knowing of the form aggregate, or a setting-up of its own-characteristic-aspect and difference-aspect — this is what is called the wholly-imagined mark, and in dependence on this the World-Honoured One has set forth the absence of intrinsic nature as to mark in dharmas. If it be that very conduct-aspect itself — the act of discrimination, the conduct-aspect that the wholly-imagined mark rests upon — this is what is called the other-dependent mark, and in dependence on this the World-Honoured One has set forth the absence of intrinsic nature as to arising in dharmas, and one portion of the absence of intrinsic nature as to ultimate meaning. And I understand the meaning of what the World-Honoured One has taught in this way too: if, within this act of discrimination, this conduct-aspect that the wholly-imagined mark rests upon, by reason of the wholly-imagined mark's not being established as real, there be this nature's absence of intrinsic nature, the selflessness-of-dharmas suchness, the pure object of cognition — this is what is called the perfectly-accomplished mark, and in dependence on this the World-Honoured One has set forth one portion of the absence of intrinsic nature as to ultimate meaning. As it is said upon the form aggregate, so upon the remaining aggregates it should all be expounded at length in this way; as it is upon the aggregates, so upon each of the twelve bases it should be expounded at length; upon each of the twelve limbs of existence it should be expounded at length; upon each of the four kinds of nourishment it should be expounded at length; upon each of the six elements and the eighteen elements it should be expounded at length.

"And I understand the meaning of what the World-Honoured One has taught in this way too: if, within the act of discrimination, the conduct-aspect that the wholly-imagined mark rests upon, there be a designating-and-setting-up as the truth of suffering and the full-knowing of the truth of suffering, or a setting-up of the own-characteristic-aspect and difference-aspect — this is what is called the wholly-imagined mark, and in dependence on this the World-Honoured One has set forth the absence of intrinsic nature as to mark in dharmas. If it be that very conduct-aspect itself — the act of discrimination, the conduct-aspect that the wholly-imagined mark rests upon — this is what is called the other-dependent mark, and in dependence on this the World-Honoured One has set forth the absence of intrinsic nature as to arising in dharmas, and one portion of the absence of intrinsic nature as to ultimate meaning. And I understand it in this way too: if, within this conduct-aspect, by reason of the wholly-imagined mark's not being established as real, there be this nature's absence of intrinsic nature, the selflessness-of-dharmas suchness, the pure object of cognition — this is what is called the perfectly-accomplished mark, and in dependence on this the World-Honoured One has set forth one portion of the absence of intrinsic nature as to ultimate meaning. As it is upon the truth of suffering, so upon the remaining truths it should all be expounded at length; as it is upon the noble truths, so upon the applications of mindfulness, the right exertions, the bases of supernormal power, the faculties, the powers, the limbs of awakening, and the limbs of the path, it should also each be expounded at length.

"And I understand the meaning of what the World-Honoured One has taught in this way too: if, within the act of discrimination, the conduct-aspect that the wholly-imagined mark rests upon, there be a designating-and-setting-up as right concentration, and as the countering and the countered of right concentration, and—if one rightly cultivates it—the causing of what has not yet arisen to arise, the abiding-firmly-and-unforgotten of what has arisen, redoubled in cultivation, increased and made vast, or a setting-up of the own-characteristic-aspect and difference-aspect — this is what is called the wholly-imagined mark, and in dependence on this the World-Honoured One has set forth the absence of intrinsic nature as to mark in dharmas. If it be that very conduct-aspect itself — this is what is called the other-dependent mark, and in dependence on this the World-Honoured One has set forth the absence of intrinsic nature as to arising in dharmas, and one portion of the absence of intrinsic nature as to ultimate meaning. And I understand it in this way too: if, within this conduct-aspect, by reason of the wholly-imagined mark's not being established as real, there be this nature's absence of intrinsic nature, the selflessness-of-dharmas suchness, the pure object of cognition — this is what is called the perfectly-accomplished mark, and in dependence on this the World-Honoured One has set forth one portion of the absence of intrinsic nature as to ultimate meaning in dharmas.

"World-Honoured One! It is like the viśva remedy, which should be placed into every prescription of dispersal-medicines and of seers'-medicines. Just so, World-Honoured One! In dependence on this teaching of final meaning concerning the absence of intrinsic nature — that 'all dharmas are without intrinsic nature, without arising, without ceasing, quiescent from the very first, by their own nature in nirvāṇa' — it should be placed into all the sūtras of provisional meaning, pervading them all.

"World-Honoured One! It is like the ground of a coloured painting, which throughout all the works of coloured painting is of one and the same savour — whether blue, yellow, red, or white — and yet is able to set forth and reveal those works of coloured painting. Just so, World-Honoured One! This teaching of final meaning concerning the absence of intrinsic nature — that 'all dharmas are without intrinsic nature … by their own nature in nirvāṇa' — throughout all the sūtras of provisional meaning is of one and the same savour, and yet is able to set forth and reveal the meaning that those sūtras have not made fully plain.

"World-Honoured One! It is like clarified butter cast into all manner of ripe and choice cakes and fruits, which brings forth a finer savour still. Just so, World-Honoured One! This teaching of final meaning concerning the absence of intrinsic nature — that 'all dharmas are without intrinsic nature … by their own nature in nirvāṇa' — set within all the sūtras of provisional meaning, brings forth a surpassing gladness.

"World-Honoured One! It is like empty space, which pervades all places, is of one and the same savour, and does not hinder any of the works that are done. Just so, World-Honoured One! This teaching of final meaning concerning the absence of intrinsic nature — that 'all dharmas are without intrinsic nature … by their own nature in nirvāṇa' — throughout all the sūtras of provisional meaning is of one and the same savour, and does not hinder any of the works cultivated by śrāvakas, pratyekabuddhas, or those of the Great Vehicle." Thus he spoke.

At that time the World-Honoured One praised the bodhisattva Born of the Ultimate Meaning, saying: "Good, good, son of good family! You are now able well to understand the speech and meaning of the profound and hidden intent that the Tathāgata has set forth; and you are able to make fine similes for this meaning — namely, the worldly viśva remedy, the variegated ground of coloured painting, clarified butter, and empty space. Born of the Ultimate Meaning! Just so it is, just so — there is none other! Just so it is, just so — you should uphold it."

The Weighing-and-Praising (the Classification of the Three Turnings)

At that time the bodhisattva Born of the Ultimate Meaning again said to the Buddha: "World-Honoured One! At the very first, in one time, in the Deer Park at the Sage's Falling-Place near Vārāṇasī, solely for those who set forth in the śrāvaka vehicle, You turned the wheel of the right Dharma by way of the characteristic of the four truths. Marvellous indeed was this, most rare; and from of old none in all the world — neither devas nor humans nor any other — had been able to turn it thus in accord with the Dharma. Yet the Dharma-wheel turned at that time was surpassable and had room beyond it; it was of provisional meaning, and was a ground on which disputes might come to rest.

"World-Honoured One! In the past, in the second time, solely for those who set forth and cultivate the Great Vehicle, in dependence on the doctrine that all dharmas are without intrinsic nature, without arising, without ceasing, quiescent from the very first, by their own nature in nirvāṇa, You turned the wheel of the right Dharma by way of a hidden mode of expression. More marvellous still was this, most rare; yet the Dharma-wheel turned at that time was also surpassable and had something beyond it to receive; it was still of provisional meaning, and was a ground on which disputes might come to rest.

"World-Honoured One! Now, in the present, in the third time, universally for those who set forth in every vehicle, in dependence on the doctrine that all dharmas are without intrinsic nature, without arising, without ceasing, quiescent from the very first, by their own nature in nirvāṇa, by the very absence of intrinsic nature, You turn the wheel of the right Dharma by way of a fully explicit mode of expression. This is the foremost marvel, the most rare of all. The Dharma-wheel that the World-Honoured One now turns is unsurpassable and has nothing beyond it; it is of true final meaning, and is not a ground on which disputes come to rest.

"World-Honoured One! If there be a son of good family or a daughter of good family who, toward this teaching of profound final meaning that the Tathāgata has set forth in dependence on the doctrine that all dharmas are without intrinsic nature, without arising, without ceasing, quiescent from the very first, by their own nature in nirvāṇa — having heard it, gains conviction in it, writes it, guards it, makes offerings to it, circulates it, receives and recites it, cultivates it, reflects upon it in accordance with principle, and further, by way of the practice of cultivation, brings forth the application — how much merit can such a one bring forth?" Thus he spoke.

At that time the World-Honoured One said to the bodhisattva Born of the Ultimate Meaning: "Born of the Ultimate Meaning! The merit that this son of good family or daughter of good family brings forth is measureless and beyond number, hard to make known by any simile; I shall now set out for you a small portion of it. As the soil upon a fingernail is to the soil of the great earth, it is not a hundredth part, not a thousandth part, not a hundred-thousandth part, and on, by reckoning, by counting, by similitude, by the upaniṣad portion, it is not so much as a part. And as the water in the track of an ox's hoof is to the water of the four great oceans, it is not a hundredth part, and on, even to the upaniṣad portion, it is not so much as a part. Just so: the merit gained by hearing and gaining conviction in those sūtras of provisional meaning — and on, even to bringing forth the application by way of the practice of cultivation — beside the merit amassed by hearing and gaining conviction in this teaching of final meaning here set forth — and on, even to bringing forth the application by way of the practice of cultivation — is not a hundredth part, and on, even to the upaniṣad portion, it is not so much as a part." Thus He spoke.

Upholding the Teaching

At that time the bodhisattva Born of the Ultimate Meaning again said to the Buddha: "World-Honoured One! Within this Dharma-gateway of Unravelling the Profound Mystery, what should this teaching be called? And how should I uphold it?"

The Buddha said to the bodhisattva Born of the Ultimate Meaning: "Son of good family! This is called the teaching of ultimate-meaning final meaning; and this teaching of ultimate-meaning final meaning you should uphold."

Just as this teaching of ultimate-meaning final meaning was being set forth, within that great assembly six hundred thousand beings brought forth the mind of unsurpassed perfect awakening; three hundred thousand śrāvakas, far removed from dust and freed of defilement, gained among the dharmas the pure Dharma-eye; one hundred and fifty thousand śrāvakas wholly exhausted their contaminations and their minds won liberation; and seventy-five thousand bodhisattvas gained the forbearance grounded in the non-arising of dharmas.

One　The Support and Object of Calm and Insight (gates ①–②)

At that time the bodhisattva-mahāsattva Maitreya asked the Buddha: "World-Honoured One! On what must a bodhisattva rely, and in what must he abide, in order to cultivate calm and insight within the Great Vehicle?"

The Buddha said to the bodhisattva Maitreya: "Good son! You should know that a bodhisattva relies upon, and abides in, the conventional designation of dharmas, together with the vow not to forsake unsurpassed perfect awakening — these as his support and his abode — and so cultivates calm and insight within the Great Vehicle."

The bodhisattva Maitreya again asked the Buddha: "World-Honoured One! You have spoken of four kinds of object-of-engagement: the first is the object that is an image bearing discrimination; the second is the object that is an image free of discrimination; the third is the object that is the limit of things; the fourth is the object that is the accomplishment of what is to be done. Of these four, how many are objects of calm? How many are objects of insight? How many are objects shared by both?"

The Buddha said to the bodhisattva Maitreya: "Good son! Among them, one is the object of calm — namely, the image free of discrimination; one is the object of insight — namely, the image bearing discrimination; and two are objects shared by both — namely, the limit of things and the accomplishment of what is to be done."

Two　Seeking Calm and Insight, the Attention That Accords with Them, and Whether the Two Paths Differ (gates ③–⑤)

The bodhisattva Maitreya again asked the Buddha: "World-Honoured One! How, relying upon these four objects-of-engagement of calm and insight, can a bodhisattva attain calm and well cultivate insight?"

The Buddha said to the bodhisattva Maitreya: "Good son! It is just as I have set forth for the bodhisattvas the conventional designation of dharmas — namely, the discourses, the chants, the predictions, the verses, the spontaneous utterances, the accounts of occasion, the parables, the narratives of former lives, the birth-stories, the expanded teachings, the marvels, and the expositions. The bodhisattva well listens to these dharmas, well receives them, becomes well-versed in their wording, well ponders them in his mind, and well penetrates them in his understanding. Then, upon the dharmas thus well-considered, he dwells alone in a quiet place and attends to them with thought; and upon this very thinking mind he makes the inner mind continuous, attending to it with thought. By rightly practising thus and abiding in it again and again, there arises a bodily ease and a mental ease — and this is called calm. In this way the bodhisattva is able to attain calm.

"Having gained bodily and mental ease as his support, the bodhisattva then, within the image engaged by inner concentration upon those well-considered dharmas, observes, resolves upon, and lets go of the mental mark; and within the meaning known through that image of concentration, he is able to discern rightly, to discern to the utmost, to investigate thoroughly and examine thoroughly — and herein, whether by acceptance, by delight, by wisdom, by view, or by contemplation, this is called insight. In this way the bodhisattva is able to cultivate insight well."

The bodhisattva Maitreya again asked the Buddha: "World-Honoured One! If a bodhisattva takes the mind as his object and thinks inwardly upon this mind, but has not yet gained bodily and mental ease — then whatever attention he has at that time, what should it be called?"

The Buddha said to the bodhisattva Maitreya: "Good son! This is not the attention of calm, but the attention that accords with calm and corresponds to resolve."

"World-Honoured One! If a bodhisattva, until he has not yet gained bodily and mental ease, attends with thought to the image taken as object by inner concentration upon the dharmas he has considered — such attention, what should it be called?"

"Good son! This is not the attention of insight, but the attention that accords with insight and corresponds to resolve."

The bodhisattva Maitreya again asked the Buddha: "World-Honoured One! Should the path of calm and the path of insight be said to differ, or to be no different?"

The Buddha said to the bodhisattva Maitreya: "Good son! They should be said neither to differ nor to be no different. Why do they not differ? Because insight takes for its object the very mind whose object is the object-condition. Why are they not no different? Because the image bearing discrimination is not the object [of calm]."

Three　The Manifestation of Consciousness Alone, Single Cultivation and Joint Operation, and Their Numbered Kinds (gates ⑥–⑧)

The bodhisattva Maitreya again asked the Buddha: "World-Honoured One! As for the images engaged by the concentrations of insight — should they be said to differ from the mind that takes them as object, or to be no different?"

The Buddha said to the bodhisattva Maitreya: "Good son! They should be said to be no different. Why so? Because that image is only consciousness. Good son! What I teach as the object of consciousness is only the manifestation of consciousness."

"World-Honoured One! If that engaged image is no different from this mind, then how is it that this mind in turn sees this mind?"

"Good son! Herein there is no slight dharma that can see another slight dharma; it is only that, when this mind arises in such a way, just such an image appears. Good son! It is like this: relying upon a well-polished, clean mirror-face, with the substance as condition one sees again that very substance, yet one says, 'I now see an image,' and supposes that, apart from the substance, there is a separately engaged image appearing. Just so, when this mind arises, there appears an image engaged by concentration that resembles something different [from the mind]."

"World-Honoured One! If sentient beings abide in their own nature, then the image engaged by the mind that takes form and the rest as object — is it too no different from this mind?"

"Good son! It too is no different! It is only that those foolish ones, through a topsy-turvy awareness, with regard to such images cannot know them as they truly are to be only consciousness, and so form a topsy-turvy understanding."

The bodhisattva Maitreya again asked the Buddha: "World-Honoured One! To what point should it be said that a bodhisattva cultivates insight exclusively?"

The Buddha said to the bodhisattva Maitreya: "Good son! When in continuous attention he thinks only upon the mental mark."

"World-Honoured One! To what point should it be said that a bodhisattva cultivates calm exclusively?"

"Good son! When in continuous attention he thinks only upon the uninterrupted mind."

"World-Honoured One! To what point should it be said that a bodhisattva's calm and insight operate together, conjoined?"

"Good son! When he rightly thinks upon the one-pointedness of mind."

"World-Honoured One! What is the mental mark?"

"Good son! It is the image bearing discrimination engaged by concentration — the object of insight."

"World-Honoured One! What is the uninterrupted mind?"

"Good son! It is the mind that takes that image as object — the object of calm."

"World-Honoured One! What is the one-pointedness of mind?"

"Good son! It is to penetrate that the image engaged by concentration is only its own consciousness; or, having penetrated this, to go further and think upon suchness."

The bodhisattva Maitreya again asked the Buddha: "World-Honoured One! How many kinds of insight are there in all?"

The Buddha said to the bodhisattva Maitreya: "Good son! There are roughly three: the first is insight bearing marks; the second is investigating insight; the third is examining insight. What is insight bearing marks? It is the insight that thinks purely upon the image bearing discrimination engaged by concentration. What is investigating insight? It is the insight that, by wisdom, attends with thought throughout all those dharmas not yet well understood, seeking to understand them well. What is examining insight? It is the insight that, by wisdom, attends with thought throughout all those dharmas already well understood, seeking to attain well the utmost liberation."

The bodhisattva Maitreya again asked the Buddha: "World-Honoured One! How many kinds of calm are there in all?"

The Buddha said to the bodhisattva Maitreya: "Good son! As reckoned by the uninterrupted mind, you should know there are here too three kinds. Again there are eight kinds — namely, the first meditative absorption on up to the sphere of neither-perception-nor-non-perception, each having one kind of calm. Again there are four kinds — namely, the four immeasurables of loving-kindness, compassion, sympathetic joy, and equanimity, each having one kind of calm."

Four　Relying or Not Relying on the Dharma, Applied-and-Sustained Thought, Settling-Rousing-Equanimity, and Knowing the Dharma and Knowing the Meaning (gates ⑨–⑫)

The bodhisattva Maitreya again asked the Buddha: "World-Honoured One! You have spoken of a calm and insight that rely on the Dharma, and also of a calm and insight that do not rely on the Dharma. What is meant by relying on the Dharma? What by not relying on the Dharma?"

The Buddha said to the bodhisattva Maitreya: "Good son! If a bodhisattva, following the marks of the dharmas previously received and considered, attains calm and insight upon their meaning, this is called calm and insight that rely on the Dharma. If a bodhisattva, not by the marks of dharmas received and considered, but only relying on another's instruction and teaching, attains calm and insight upon their meaning — for instance, contemplating the bruised-and-festering and the rest, or contemplating that all conditioned things are impermanent, or contemplating that the conditioned are suffering, or contemplating that all dharmas are without self, or contemplating that nirvāṇa is ultimately quiescent — this kind is called calm and insight that do not rely on the Dharma. Because they attain calm and insight by relying on the Dharma, I set forth the 'bodhisattva who practises in accord with the Dharma,' who is of sharp faculties; because they attain calm and insight by not relying on the Dharma, I set forth the 'bodhisattva who practises in accord with faith,' who is of dull faculties."

The bodhisattva Maitreya again asked the Buddha: "World-Honoured One! You have spoken of a calm and insight that take a particular dharma as object, and also of a calm and insight that take dharmas collectively as object. What is meant by taking a particular dharma as object? What by taking dharmas collectively as object?"

The Buddha said to the bodhisattva Maitreya: "Good son! If a bodhisattva takes as object the individual discourses and the rest, and upon the dharmas received and considered cultivates calm and insight, this is called taking a particular dharma as object. If a bodhisattva gathers all the discourses and the rest into one mass, one heap, one portion, one accumulation, and attends with thought: all these dharmas accord with suchness, tend toward suchness, draw near and enter into suchness; they accord with awakening, accord with nirvāṇa, accord with the transformation of the basis, and tend toward it and draw near and enter into it; all these dharmas proclaim measureless, innumerable wholesome dharmas — to cultivate calm and insight while thinking thus is called taking dharmas collectively as object."

The bodhisattva Maitreya again asked the Buddha: "World-Honoured One! You have spoken of taking a small collective dharma as object and taking a great collective dharma as object, and also of a calm and insight that take a measureless collective dharma as object. How are these three to be distinguished?"

The Buddha said to the bodhisattva Maitreya: "Good son! If, taking as object the individual discourses on up to the individual expositions, one joins them into one mass and the rest and attends with thought, this should be known as taking a small collective dharma as object. If, taking as object the discourses and the rest received and considered, one joins them into one mass and the rest and thinks upon them — and not taking them individually — this should be known as taking a great collective dharma as object. If, taking as object the measureless Dharma-teachings of the Tathāgata, the measureless lines and letters of the Dharma, and the measureless objects illumined by each successive wisdom, one joins them into one mass and the rest and thinks upon them — and not only those received and considered — this should be known as taking a measureless collective dharma as object."

The bodhisattva Maitreya again asked the Buddha: "World-Honoured One! To what point is a bodhisattva said to have attained the calm and insight that take dharmas collectively as object?"

The Buddha said to the bodhisattva Maitreya: "Good son! By five conditions one is known to have attained it: first, that in the time of thinking, moment by moment, all the gross-and-heavy supports are melted away; second, that, apart from the various conceivings, one gains the delight of the delightful Dharma; third, that one understands the measureless Dharma-light of the undifferentiated mark of the ten directions; fourth, that the pure portion's mark of non-discrimination, corresponding to the accomplishment of what is to be done, is constantly present before one; fifth, that, in order to bring the Dharma-body to fulfilment, one takes up the wondrous cause of each successive surpassing advance."

The bodhisattva Maitreya again asked the Buddha: "World-Honoured One! As for this calm and insight that take dharmas collectively as object — from what point are they said to be penetrated? From what point are they said to be attained?"

The Buddha said to the bodhisattva Maitreya: "Good son! From the first ground, the Ground of Great Joy, they are said to be penetrated; from the third ground, the Ground of Radiance, they are said to be attained. Good son! The beginner bodhisattva too, within this, attends with thought in the course of his training; and though he is not yet worthy of praise, neither should he grow slack and abandon it."

The bodhisattva Maitreya again asked the Buddha: "World-Honoured One! As for this calm and insight, how is it called concentration with applied and sustained thought? How is it called concentration without applied thought and with only sustained thought? How is it called concentration without applied thought and without sustained thought?"

The Buddha said to the bodhisattva Maitreya: "Good son! Toward the grasped marks of applied-and-sustained thought, if there is still a gross and evident receiving and observing, then that calm and insight is called concentration with applied and sustained thought. If, toward those marks, though there is no gross and evident receiving and observing, there is still a subtle receiving and observing, attending upon the radiance of that [thought], then that calm and insight is called concentration without applied thought and with only sustained thought. If, toward all those marks, there is no attending at all by way of receiving and observing, then that calm and insight is called concentration without applied thought and without sustained thought.

"Furthermore, good son! If it is the calm and insight of investigation, it is called concentration with applied and sustained thought; if it is the calm and insight of examination, it is called concentration without applied thought and with only sustained thought; if it is the calm and insight that takes dharmas collectively as object, it is called concentration without applied thought and without sustained thought."

The bodhisattva Maitreya again asked the Buddha: "World-Honoured One! What is the mark of settling? What is the mark of rousing? What is the mark of equanimity?"

The Buddha said to the bodhisattva Maitreya: "Good son! When the mind is restless, or when one fears it may become restless, to attend to the various dharmas that may be wearied of, and to attend to that uninterrupted mind — this is called the mark of settling. When the mind sinks low, or when one fears it may sink low, to attend to the various dharmas that may be delighted in, and to attend to that mental mark — this is called the mark of rousing. When, upon the path that is wholly calm, or the path that is wholly insight, or the path of joint operation, one is defiled by those two secondary afflictions, then whatever attention is effortless, and whatever attention there is in the mind's coursing of its own accord — this is called the mark of equanimity."

The bodhisattva Maitreya again asked the Buddha: "World-Honoured One! The bodhisattvas who cultivate calm and insight are to know the Dharma and to know the meaning. What is knowing the Dharma? What is knowing the meaning?"

The Buddha said to the bodhisattva Maitreya: "Good son! Those bodhisattvas know the Dharma by five marks: first, knowing the name; second, knowing the phrase; third, knowing the letter; fourth, knowing them severally; fifth, knowing them collectively. What is a name? It is the conventional designation, among all defiled and pure dharmas, of the conceiving of an own-being there set up. What is a phrase? It is, within a gathering of those names, what is able to proclaim accordingly the various defiled and pure meanings, and serves as their support and establishment. What is a letter? It is the syllables upon which both those names and phrases rest. How does one know them severally? By the attention of severally taking them as object. How does one know them collectively? By the attention of collectively taking them as object. To gather all this collectively into one in this way is called knowing the Dharma. This is the bodhisattva's knowing of the Dharma.

"Good son! Those bodhisattvas, further, know the meaning by ten marks: first, knowing the nature of all-that-is; second, knowing the nature of how-things-are; third, knowing the grasping meaning; fourth, knowing the grasped meaning; fifth, knowing the establishing meaning; sixth, knowing the enjoying meaning; seventh, knowing the topsy-turvy meaning; eighth, knowing the not-topsy-turvy meaning; ninth, knowing the defiled meaning; tenth, knowing the pure meaning.

"The nature of all-that-is is the limit of all the kinds and classes there are among the defiled and pure dharmas — such as the five aggregates, the six inner bases, the six outer bases, and all such.

"The nature of how-things-are is the suchness there is among all defiled and pure dharmas. This is of seven kinds: first, the suchness of flowing-on, which is the nature of all conditioned things as having no before or after; second, the suchness of marks, which is the personal selflessness and the dharma selflessness of all dharmas; third, the suchness of cognition, which is the nature of all conditioned things as being only consciousness; fourth, the suchness of establishment, which is the noble truths of suffering that I have set forth; fifth, the suchness of wrong practice, which is the noble truths of arising that I have set forth; sixth, the suchness of purity, which is the noble truths of cessation that I have set forth; seventh, the suchness of right practice, which is the noble truths of the path that I have set forth. You should know that by reason of the suchness of flowing-on, the suchness of establishment, and the suchness of wrong practice, all sentient beings are equal and alike; by reason of the suchness of marks and the suchness of cognition, all dharmas are equal and alike; by reason of the suchness of purity, the awakening of all śrāvakas, the awakening of pratyekabuddhas, and unsurpassed perfect awakening are equal and alike; by reason of the suchness of right practice, the wisdom embraced by the supreme calm and insight that listens to the right Dharma and takes the collective realm as object is equal and alike.

"The grasping meaning is the inner five form-bases, together with mind, manas, consciousness, and the various mental dharmas. The grasped meaning is the outer six bases; and the grasping meaning too is a grasped meaning. The establishing meaning is the receptacle-world — wherein may be established all the realms of sentient beings, from one village-field, a hundred village-fields, a thousand village-fields, a hundred-thousand village-fields, on to one great earth reaching to the ocean's edge, on to one southern continent, one four-continent world, one small thousand, one middling thousand, one great-thousandfold world of three thousands, on to the measureless, innumerable receptacle-worlds in the ten directions, in koṭis and innumerable hundred-thousand motes of dust and the like. The enjoying meaning is the requisites taken up for the sake of enjoyment by the classes of sentient beings I have spoken of. The topsy-turvy meaning is, with regard to that grasping meaning and the rest, the topsy-turviness of conceiving, of mind, and of view, that arises by reckoning the impermanent as permanent, suffering as ease, the impure as pure, the selfless as self. The not-topsy-turvy meaning is the opposite of the topsy-turvy, able to counteract it — its mark should be known accordingly. The defiled meaning is the three kinds of defilement within the three realms: first, the defilement of afflictions; second, the defilement of action; third, the defilement of birth. The pure meaning is the freedom-from-bondage of these three defilements, the dharmas that are limbs of awakening. Good son! These ten should be known to embrace fully all meanings.

"Furthermore, good son! Those bodhisattvas are also said to know the meaning by being able to know five meanings: first, the thing comprehended; second, the meaning comprehended; third, the cause comprehended; fourth, the fruit gained of comprehension; fifth, the awakening-to-this. The thing comprehended is all that is knowable — namely, the aggregates, the inner bases, the outer bases, and all such. The meaning comprehended is all the realms that are to be known in their classes and distinctions — whether from the conventional or from the ultimate, whether merits or faults, by reason or by occasion, whether the marks of arising-abiding-decaying, or as illness and the like, or as suffering and arising and the rest, or as suchness, the true limit, the dharma-realm and the rest, or in broad or in brief, or answered outright, answered with distinctions, answered with a counter-question, or set aside, or hidden, or made manifest — all such is called the meaning comprehended. The cause comprehended is the dharmas that are limbs of awakening able to grasp the prior two — namely, the foundations of mindfulness, the right efforts, and the rest. The fruit gained of comprehension is the discipline wherein greed, hatred, and delusion are forever cut off, and the various fruits of the ascetic life wherein greed, hatred, and delusion are all forever cut off, and one's bearing witness, within those, to all the merits — common and uncommon, mundane and supramundane — of the śrāvakas and the Tathāgata that I have spoken of. The awakening-to-this is, within these dharmas borne witness to, the various knowledges of liberation, broadly proclaimed, extolled, and revealed to others. Good son! These five meanings should be known to embrace fully all meanings.

"Furthermore, good son! Those bodhisattvas are also said to know the meaning by being able to know four meanings: first, the meaning of the mind's appropriating; second, the meaning of receiving; third, the meaning of cognizing; fourth, the meaning of the defiled and the pure. These four meanings should be known to embrace fully all meanings.

"Furthermore, good son! Those bodhisattvas are also said to know the meaning by being able to know three meanings: first, the meaning of the letter; second, the meaning of the meaning; third, the meaning of the realm. The meaning of the letter is the name-body and the rest. The meaning of the meaning is again of ten kinds: first, the mark of the real; second, the mark of comprehension; third, the mark of forever cutting off; fourth, the mark of bearing witness; fifth, the mark of cultivation; sixth, the mark of the class-distinctions of that very real and the rest; seventh, the mark of the relation between the supporting and the supported; eighth, the mark of the dharmas that obstruct comprehension and the rest; ninth, the mark of the dharmas that accord with it; tenth, the mark of the faults and merits of not-comprehending and the rest, and of comprehending and the rest. The meaning of the realm is the five realms: first, the receptacle-world; second, the realm of sentient beings; third, the dharma-realm; fourth, the realm of those to be tamed; fifth, the realm of the means of taming. Good son! These five meanings should be known to embrace fully all meanings."

The bodhisattva Maitreya again asked the Buddha: "World-Honoured One! If the wisdom born of hearing knows the meaning, if the wisdom born of pondering knows the meaning, and if the wisdom born of cultivating calm and insight knows the meaning — what difference is there among these three?"

The Buddha said to the bodhisattva Maitreya: "Good son! The wisdom born of hearing rests upon the letter, and is only as it is spoken; it has not well penetrated the intent, it is not present before one, it accords with liberation, but it cannot yet receive and realize the meaning that becomes liberation. The wisdom born of pondering also rests upon the letter, yet is not only as it is spoken; it can well penetrate the intent, it is not present before one, it further accords with liberation, but it cannot yet receive and realize the meaning that becomes liberation. If it be the bodhisattva's wisdom born of cultivating, it both rests upon the letter and does not rest upon the letter, it is both as it is spoken and not as it is spoken; it can well penetrate the intent, the image engaged by concentration in the likeness-portion of the thing known is present before one, it most accords with liberation, and it can already receive and realize the meaning that becomes liberation. Good son! This is called the difference among the three kinds of knowing the meaning."

The bodhisattva Maitreya again asked the Buddha: "World-Honoured One! When the bodhisattvas who cultivate calm and insight know the Dharma and know the meaning, what is knowledge? What is vision?"

The Buddha said to the bodhisattva Maitreya: "Good son! I have through measureless gates set forth the difference between the two kinds, knowledge and vision; now I shall set forth their marks for you in brief: whatever fine wisdom there is in cultivating calm and insight that takes dharmas collectively as object is called knowledge; whatever fine wisdom there is in cultivating calm and insight that takes a particular dharma as object is called vision."

The bodhisattva Maitreya again asked the Buddha: "World-Honoured One! Upon what do the bodhisattvas who cultivate calm and insight attend? To what do they attend? And how do they remove the marks?"

The Buddha said to the bodhisattva Maitreya: "Good son! By attending to suchness, they remove the marks of dharmas and the marks of meaning. When toward a name, and toward the own-being of that name, nothing is found, then one no longer contemplates the mark of its support — thus is it removed. As with the name, so too with the phrase, with the letter, and with every meaning, you should know it is likewise; on to when, toward the realm and toward the own-being of the realm, nothing is found, then one no longer contemplates the mark of its support — thus is it removed."

"World-Honoured One! As for the mark of the meaning of suchness that is comprehended — can this mark of suchness too be removed?"

"Good son! Within the meaning of suchness that is comprehended, there is from the very first no mark and nothing to be found; what then is there to remove? Good son! I have said that when one comprehends the meaning of suchness, one can subdue the marks of all dharmas and meanings; it is not that this very penetration must again be subdued by something else."

"World-Honoured One! As the World-Honoured One has spoken of the simile of the vessel of muddy water, the simile of the dirty mirror, and the simile of the churned spring-pool — none of these can be used to observe the reflection of one's own face; and what can be so used is the reverse of these. In the same way, if a person does not well cultivate the mind, he cannot observe, as it truly is, all suchness; if he well cultivates the mind, he is fit to observe it. What sort of observing mind does this speak of? And resting upon what suchness is this said?"

"Good son! This speaks of three kinds of observing mind — namely, the observing mind born of hearing, the observing mind born of pondering, and the observing mind born of cultivating. And it is by resting upon the suchness of cognition that this is said."

"World-Honoured One! The bodhisattva who thus knows the Dharma and the meaning, in diligently cultivating the applied practice for removing the marks — how many kinds of marks are there hard to remove? By what can they be removed?"

"Good son! There are ten kinds of marks, removable by emptiness: First, because one comprehends the meaning of the Dharma, there are the various marks of letters; these can be rightly removed by the emptiness of all dharmas. Second, because one comprehends the meaning of the suchness of establishment, there is the mark of the continuous turning of arising, ceasing, abiding, and alteration; this can be rightly removed by the emptiness of marks and the emptiness of before-and-after. Third, because one comprehends the grasping meaning, there is the mark of regard for the body and the mark of conceit of self; these can be rightly removed by the inner emptiness and the emptiness of the unobtainable. Fourth, because one comprehends the grasped meaning, there is the mark of regard for wealth; this can be rightly removed by the outer emptiness. Fifth, because one comprehends the enjoying meaning, corresponding to the attendance of men and women and their requisites, there is the mark of inner ease and the mark of outer purity-and-fineness; these can be rightly removed by the inner-and-outer emptiness and the emptiness of original-nature. Sixth, because one comprehends the establishing meaning, there is the measureless mark; this can be rightly removed by the great emptiness. Seventh, because one comprehends the formless, there is the mark of inner quiescent liberation; this can be rightly removed by the emptiness of the conditioned. Eighth, because one comprehends the meaning of the suchness of marks, there are the marks of personal selflessness, dharma selflessness, the consciousness-only mark, and the ultimate mark; these can be rightly removed by the ultimate emptiness, the emptiness of no-nature, the emptiness of the no-nature own-nature, and the emptiness of the ultimate. Ninth, because one comprehends the meaning of the suchness of purity, there is the unconditioned mark and the changeless mark; these can be rightly removed by the emptiness of the unconditioned and the emptiness of the changeless. Tenth, because one attends with thought to the very emptiness that counteracts those, there is the mark of emptiness; this can be rightly removed by the emptiness of emptiness."

"World-Honoured One! When these ten kinds of marks are removed, what is it that is removed? And from what mark does one gain liberation?"

"Good son! What is removed is the image-mark engaged by concentration; and one gains liberation from the mark of defiled bondage, and that mark of defiled bondage is removed along with it. Good son! You should know that this is spoken of with regard to the essentials — that such an emptiness counteracts such a mark; it is not that it cannot counteract each and every mark one by one. It is like ignorance: it is not that it cannot give rise to the various defiled dharmas on up to old-age-and-death; but with regard to the essentials, it is said only to be able to give rise to the formations, because the formations are its near condition. The principle herein should be known to be likewise."

At that time the bodhisattva Maitreya again asked the Buddha: "World-Honoured One! Among these, which kind of emptiness is the mark of the collective nature of emptiness? — so that when a bodhisattva has comprehended this, he will not lose or spoil the mark of the nature of emptiness, and is apart from overweening conceit."

At that time the World-Honoured One praised the bodhisattva Maitreya: "Excellent, excellent! Good son! You are now able to ask the Tathāgata so profound a meaning, so that the bodhisattvas may not lose or spoil the mark of the nature of emptiness. Why so? Good son! If a bodhisattva loses or spoils the mark of the nature of emptiness, he thereby loses and spoils the whole Great Vehicle. Therefore you should listen well, listen well; I shall set forth for you the mark of the collective nature of emptiness. Good son! If, within the other-dependent mark and the perfectly-accomplished mark, the nature that is the ultimate distance from all the kinds and classes of marks — defiled, pure, and wholly-imagined — and the finding of nothing whatever therein: this is called the mark of the collective nature of emptiness within the Great Vehicle."

Five　Embracing the Concentrations, the Workings of Cause and Fruit, and Countering the Obstructions (gates ⑬–⑮)

The bodhisattva Maitreya again asked the Buddha: "World-Honoured One! How many kinds of supreme concentration do this calm and insight embrace?"

The Buddha said to the bodhisattva Maitreya: "Good son! As for the measureless kinds of supreme concentration belonging to the measureless śrāvakas, bodhisattvas, and Tathāgatas of which I have spoken, you should know they are all embraced by it."

"World-Honoured One! What is the cause of this calm and insight?"

"Good son! Pure moral discipline and the pure right view born of hearing and pondering are its cause."

"World-Honoured One! What is the fruit of this calm and insight?"

"Good son! Well-purified precepts, a pure mind, and well-purified wisdom are its fruit. Furthermore, good son! All the mundane and supramundane wholesome dharmas of all the śrāvakas and Tathāgatas and the rest — you should know they are all the fruit attained of this calm and insight."

"World-Honoured One! What work can this calm and insight do?"

"Good son! Its work is to liberate from the two kinds of bondage — namely, the bondage of marks and the bondage of gross-and-heaviness."

"World-Honoured One! As for the five bonds the Buddha has spoken of, how many are obstructions to calm? How many are obstructions to insight? How many are obstructions to both?"

"Good son! Regard for the body and regard for wealth are obstructions to calm; not gaining one's wish with regard to the holy teachings is an obstruction to insight; dwelling amid pleasant entanglements and being content with little — you should know these are obstructions to both. By reason of the first, one cannot set about cultivating; by reason of the second, the applied practice one cultivates does not reach the ultimate."

"World-Honoured One! Among the five hindrances, how many are obstructions to calm? How many are obstructions to insight? How many are obstructions to both?"

"Good son! Restlessness and remorse are obstructions to calm; dullness, drowsiness, and doubt are obstructions to insight; greed and ill-will — you should know these are obstructions to both."

"World-Honoured One! To what point is the path of calm said to attain full and perfect purity?"

"Good son! On until all dullness and drowsiness are rightly and well removed — to this point the path of calm is said to attain full and perfect purity."

"World-Honoured One! To what point is the path of insight said to attain full and perfect purity?"

"Good son! On until all restlessness and remorse are rightly and well removed — to this point the path of insight is said to attain full and perfect purity."

"World-Honoured One! When a bodhisattva has calm and insight present before him, how many kinds of dharmas of mental distraction should he know?"

"Good son! He should know there are five kinds: first, the distraction of attention; second, the distraction of the outward mind; third, the distraction of the inward mind; fourth, the distraction of marks; fifth, the distraction of gross-and-heaviness. If a bodhisattva forsakes the attention that corresponds to the Great Vehicle and falls into the various attentions that correspond to the śrāvakas and pratyekabuddhas, you should know this is called the distraction of attention. If, amid the various confused marks of the outer five fine desires, in all the applied-and-sustained thoughts and secondary afflictions, and with regard to the outer object-realm, the mind is let loose to scatter and flow, you should know this is called the distraction of the outward mind. If, by dullness and drowsiness, or by sinking low, or by relishing the absorptions, or being defiled by the secondary afflictions of one absorption or another, you should know this is called the distraction of the inward mind. If, relying on outer marks, one attends with thought to the various marks engaged by inner concentration, this is called the distraction of marks. If, with inner attention as condition, all the various feelings arise, and by reason of the gross-and-heavy body one reckons a self and so gives rise to conceit, you should know this is called the distraction of gross-and-heaviness."

"World-Honoured One! As for this calm and insight, from the first bodhisattva ground on up to the Tathāgata-ground, what obstructions can it counteract?"

"Good son! This calm and insight, on the first ground, counteracts the obstruction of the defilement of the afflictions, action, and birth of the evil destinies; on the second ground, counteracts the obstruction of the present activity of subtle transgressions; on the third ground, counteracts the obstruction of desire and greed; on the fourth ground, counteracts the obstruction of craving for absorption and craving for the Dharma; on the fifth ground, counteracts the obstruction of one-sidedly turning away from birth-and-death and nirvāṇa; on the sixth ground, counteracts the obstruction of the abundant present activity of marks; on the seventh ground, counteracts the obstruction of the present activity of subtle marks; on the eighth ground, counteracts the obstruction of applying effort toward the markless and of not gaining mastery over the marked; on the ninth ground, counteracts the obstruction of not gaining mastery over the skilful speech for every kind [of teaching]; on the tenth ground, counteracts the obstruction of not gaining the full realization of the Dharma-body. Good son! This calm and insight, on the Tathāgata-ground, counteracts the most subtle, the utterly most subtle, affliction-obstruction and obstruction-to-the-knowable. By being able to harm forever such obstructions, one then ultimately realizes the all-knowing knowledge-and-vision that is without attachment and without hindrance; and, resting upon the object that is the accomplishment of what is to be done, one establishes the utterly purest Dharma-body."

Six　Realizing Awakening, the Vast Majestic Power, and the Cessation of Feelings Without Remainder (gates ⑯–⑱)

The bodhisattva Maitreya again asked the Buddha: "World-Honoured One! How does a bodhisattva, by relying on calm and insight and diligently cultivating his practice, realize unsurpassed perfect awakening?"

The Buddha said to the bodhisattva Maitreya: "Good son! If a bodhisattva has already gained calm and insight, then, relying on the seven suchnesses, within the dharmas heard and pondered, with a mind of supreme concentration, he thinks rightly inward upon the nature of suchness that is well determined, well weighed, and well established. Because he rightly thinks upon suchness, his mind is able to cast off even the present activity of all subtle marks — how much more the gross marks? Good son! The so-called subtle marks are: the mark of the mind's appropriating, the mark of receiving, the mark of cognizing, the mark of the defiled and the pure; or the inner mark, the outer mark, the inner-and-outer mark; or the mark of thinking, 'I shall practise so as to benefit all sentient beings'; or the mark of right knowledge, the mark of suchness; or the marks of suffering, arising, cessation, and the path; or the conditioned mark, the unconditioned mark; or the permanent mark, the impermanent mark; or the mark of suffering as having alteration, the mark of suffering as having no alteration; or the mark of the conditioned as differing, the mark of the conditioned as alike; or the mark of 'knowing all to be all, and having all'; or the mark of personal selflessness, the mark of dharma selflessness — all this present activity his mind is able to cast off.

"Having dwelt much in such practice, he is able, from time to time, to cultivate and refine his mind well, away from all those bonds, hindrances, and distractions. Thereafter, with regard to the seven suchnesses, there arise seven several inwardly self-realized penetrating knowledges — this is called the path of seeing. By gaining this, he is said to enter the bodhisattva's certitude of right nature, to be born into the family of the Tathāgata, to realize the first ground, and to be able to enjoy the surpassing virtues of this ground. In the prior time, by reason of gaining calm and insight, he had already gained two objects — namely, the object of the image bearing discrimination and the object of the image free of discrimination; now, by reason of gaining the path of seeing, he further realizes the object of the limit of things. Then, in each successive ground, advancing in the path of cultivation, he attends with thought upon these three objects. It is like a man who drives out a coarse wedge with a fine wedge; just so, the bodhisattva, by this means of driving out a wedge with a wedge, by removing the inner marks, removes utterly all the marks that accord with the defiled portion; and because the marks are removed, the gross-and-heaviness is removed along with them. Because he forever harms all marks and gross-and-heaviness, he gradually, in those successive grounds, refines his mind as by the method of refining gold, on to realizing unsurpassed perfect awakening, and gains the object that is the accomplishment of what is to be done.

"Good son! In this way, because the bodhisattva by inwardly cultivating calm and insight rightly cultivates his practice, he realizes unsurpassed perfect awakening."

The bodhisattva Maitreya again asked the Buddha: "World-Honoured One! How does cultivating practice draw forth a bodhisattva's vast majestic power?"

"Good son! If a bodhisattva well knows the six points, he is able to draw forth all the vast majestic power a bodhisattva has: first, well knowing the arising of the mind; second, well knowing the abiding of the mind; third, well knowing the emerging of the mind; fourth, well knowing the increase of the mind; fifth, well knowing the decrease of the mind; sixth, well knowing the means.

"What is well knowing the arising of the mind? It is to know, as it truly is, the differences in the arising of the mind in sixteen modes; this is called well knowing the arising of the mind. The differences in the arising of the mind in sixteen modes are: first, the arising of the consciousness that is imperceptible and firmly holds the receptacle-realm — namely, the ādāna consciousness; second, the arising of the consciousness that takes the various activity-marks as object — namely, the discriminating mind-consciousness that all at once grasps all the realms of form and the rest, and the awareness that all at once grasps the inner and outer realms, or the discriminating mind-consciousness that in a single thought, an instant, a moment, all at once enters many absorptions, sees many Buddha-lands, and sees many Tathāgatas; third, the arising of the consciousness that takes the small mark as object — namely, the consciousness bound to the desire realm; fourth, the arising of the consciousness that takes the great mark as object — namely, the consciousness bound to the form realm; fifth, the arising of the consciousness that takes the measureless mark as object — namely, the consciousness bound to the sphere of boundless space and the sphere of boundless consciousness; sixth, the arising of the consciousness that takes the subtle mark as object — namely, the consciousness bound to the sphere of nothingness; seventh, the arising of the consciousness that takes the limit-mark as object — namely, the consciousness bound to the sphere of neither-perception-nor-non-perception; eighth, the arising of the markless consciousness — namely, the supramundane consciousness and the consciousness that takes cessation as object; ninth, the arising of the consciousness conjoined with suffering — namely, the hell consciousness; tenth, the arising of the consciousness conjoined with mixed feeling — namely, the desire-coursing consciousness; eleventh, the arising of the consciousness conjoined with joy — namely, the consciousness of the first and second meditative absorptions; twelfth, the arising of the consciousness conjoined with bliss — namely, the consciousness of the third meditative absorption; thirteenth, the arising of the consciousness conjoined with neither-suffering-nor-bliss — namely, the consciousness from the fourth meditative absorption on up to the sphere of neither-perception-nor-non-perception; fourteenth, the arising of the consciousness conjoined with defilement — namely, the consciousness associated with the afflictions and the secondary afflictions; fifteenth, the arising of the consciousness conjoined with the wholesome — namely, the consciousness associated with faith and the rest; sixteenth, the arising of the consciousness conjoined with the indeterminate — namely, the consciousness associated with neither of these.

"What is well knowing the abiding of the mind? It is to know, as it truly is, the suchness of cognition. What is well knowing the emerging of the mind? It is to know, as it truly is, the emerging from the two kinds of bondage — namely, the bondage of marks and the bondage of gross-and-heaviness; being able to know this well, one should then make the mind emerge thus. What is well knowing the increase of the mind? It is to know, as it truly is, that the mind which can counteract the bondage of marks and the bondage of gross-and-heaviness, when it grows and gathers, brings this counteraction to grow and gather along with it; this is called well knowing the increase. What is well knowing the decrease of the mind? It is to know, as it truly is, that the mind defiled by the marks to be counteracted and by gross-and-heaviness, when it dwindles and decreases, dwindles and decreases along with it; this is called well knowing the decrease. What is well knowing the means? It is to know, as it truly is, the liberations, the spheres of mastery, and the spheres of totality, whether to cultivate or to remove. Good son! In this way, a bodhisattva, with regard to a bodhisattva's vast majestic power, either has drawn it forth, or is to draw it forth, or is now drawing it forth."

The bodhisattva Maitreya again asked the Buddha: "World-Honoured One! As the World-Honoured One has said: 'Within the realm of nirvāṇa without remainder, all feelings are forever extinguished without remainder.' What sort of feelings are forever extinguished therein?"

"Good son! To speak in brief, there are two kinds of feeling forever extinguished without remainder. Which two? First, the feeling of the gross-and-heavy support; second, the feeling of the object-realm that is its fruit. The feeling of the gross-and-heavy support should be known to be of four kinds: first, the feeling with form as its support; second, the feeling with the formless as its support; third, the gross-and-heavy feeling whose fruit is already fulfilled; fourth, the gross-and-heavy feeling whose fruit is not yet fulfilled. The feeling whose fruit is already fulfilled is the present feeling; the feeling whose fruit is not yet fulfilled is the future causal feeling. The feeling of the object-realm that is its fruit is also of four kinds: first, the feeling of upholding; second, the feeling of requisites; third, the feeling of enjoyment; fourth, the feeling of regard. Within the realm of nirvāṇa with remainder, the feeling whose fruit is not yet fulfilled is all extinguished, while what is received — that feeling born of the clear contact which counteracts — is still shared in being received, or that feeling whose fruit is already fulfilled also yet remains; again, when the two kinds of feeling are all extinguished, only the present receiving of that feeling born of the clear contact remains. On reaching the realm of nirvāṇa without remainder, at the time of final nirvāṇa, this too is forever extinguished. Therefore it is said: within the realm of nirvāṇa without remainder, all feelings are forever extinguished without remainder."

Closing Praise and Exhortation, the Repeated Verse, and Upholding the Teaching

At that time the World-Honoured One, having spoken these words, said again to the bodhisattva Maitreya: "Excellent, excellent! Good son! You are now well able, relying upon the full and utterly purest wondrous path of yoga, to ask the Tathāgata. You have already gained certitude in yoga, and are most thoroughly skilled. I have set forth for you the full and utterly purest wondrous path of yoga; all the perfectly awakened ones, past and future, have set forth and will set forth just this. All you good sons, and good daughters too, should by this be valiant and diligent, and should rightly cultivate and learn!"

At that time the World-Honoured One, wishing to make this meaning clear once more, set it forth again in a verse, whose sense later generations may unfold thus: Within this yoga set up by the conventional designation of dharmas, if one practises heedlessly, one loses the great purpose; relying upon this Dharma and this yoga, if one rightly cultivates one's practice, one gains the great awakening. If one sees something gained and seeks to be released, and supposes that this very "seeing" is the gaining of the Dharma — Maitreya, that person is far from yoga, as far as the great earth is from empty space. Steadfast for the benefit of beings, yet in the end not acting for it; once awakened, one should diligently cultivate the benefit of sentient beings — the wise one who does this work of benefiting beings to the exhaustion of the aeons then gains the supreme joy free of defilement. If a person expounds the Dharma for the sake of greed, this is called forsaking desire yet again seizing desire; the foolish one, having gained this priceless Dharma-jewel, instead still roams about and goes begging. Toward disputation, clamour, and frivolous talk, all clinging should be cast aside; rouse up the highest diligence — for the deliverance of the devas and the world, in this yoga you should cultivate and learn!

At that time the bodhisattva Maitreya again asked the Buddha: "World-Honoured One! Within this teaching of unravelling the profound mystery, what is this teaching called? How am I to uphold it?"

The Buddha said to the bodhisattva Maitreya: "Good son! This is called the teaching of the definitive meaning of yoga; this teaching of the definitive meaning of yoga you should uphold!"

When this teaching of the definitive meaning of yoga was spoken, within the great assembly six hundred thousand beings roused the mind of unsurpassed perfect awakening, three hundred thousand śrāvakas, far from dust and apart from defilement, gained the pure Dharma-eye amid the dharmas, one hundred and fifty thousand śrāvakas had their outflows forever exhausted and their minds gained liberation, and seventy-five thousand bodhisattvas attained the vast yogic attention.

A Full Account of the Grounds

At that time the bodhisattva Avalokiteśvara said to the Buddha: "World-Honoured One! Concerning the ten bodhisattva grounds of which the Buddha has spoken — namely, the Ground of Great Joy, the Ground of Freedom from Defilement, the Ground of Radiance, the Ground of Blazing Wisdom, the Ground Most Hard to Conquer, the Ground of Manifestation, the Ground of Far Travel, the Ground of Immovability, the Ground of Excellent Wisdom, and the Ground of the Dharma-Cloud — and the Buddha-ground spoken of as the eleventh: by how many kinds of purity are these grounds purified? By how many portions are they comprised?"

At that time the World-Honoured One said to the bodhisattva Avalokiteśvara: "Good son! You should know that the grounds are comprised by four kinds of purity and by eleven portions.

"How do four kinds of purity comprise the grounds? Namely: the purity of the higher resolve comprises the first ground; the purity of the higher discipline comprises the second ground; the purity of the higher mind comprises the third ground; and the purity of the higher wisdom, because upon each successive ground it grows ever more excellent and wondrous, should be known to comprise from the fourth ground all the way to the Buddha-ground. Good son! You should know that these four purities comprise all the grounds entire.

"How do eleven portions comprise the grounds? Namely: the bodhisattvas, first upon the Ground of Resolute Conduct, relying on the ten kinds of dharma-practice, most excellently cultivate the resolute forbearance, and thereby surpass that ground and enter into the bodhisattva's true and proper assurance free from rebirth — and by this cause that one portion is fulfilled; yet they are still unable to walk with right knowing amid the subtle, errant occurrence of transgression — and by this cause that one portion is not yet fulfilled. To fulfil this portion, by diligent cultivation they are able to attain it — and this portion too is then fulfilled; yet they are still unable to attain the worldly fulfilment of equipoise and the equipoised attainments, and the fulfilled dhāraṇī of retaining what is heard — and by this cause that one portion is not yet fulfilled. To fulfil this portion, by diligent cultivation they are able to attain it — and this portion too is then fulfilled; yet they are still unable to make the dharmas of the limbs of awakening they have gained abide through much cultivation, and the mind is still unable to relinquish its love for the equipoised attainments and its love for the Dharma — and by this cause that one portion is not yet fulfilled. So portion upon portion: not yet fulfilled they cultivate, and having cultivated they fulfil. Again, they are unable to contemplate as it truly is the principle of the truths, unable to relinquish the one-sided turning-away from birth-and-death and the one-sided turning-toward nirvāṇa in their attention, and unable to cultivate the dharmas of the limbs of awakening comprised within skilful means — and having cultivated them to fulfilment, they advance again. Again, they are unable to contemplate as it truly is the flowing-on of birth-and-death, and through much weariness are unable to abide much in markless attention — and having cultivated this to fulfilment, they advance again. Again, they are unable to make markless attention flawless and abide through much cultivation without interval — and having cultivated this to fulfilment, they advance again. Again, they are unable, within the markless abode, to relinquish exertion, and are unable to gain sovereign mastery over marks — and having cultivated this to fulfilment, they advance again. Again, they are unable to gain great sovereign mastery in proclaiming the Dharma amid the various names and marks, the distinctions of phrasing, and teachings of every kind and class — and having cultivated this to fulfilment, they advance again. Again, they are unable to gain the manifest realization and reception of the fulfilled Dharma-body — and having cultivated this to fulfilment, they advance again. Again, they are unable to gain the unattached, unobstructed, wondrous knowledge and wondrous vision that pervades every object of the knowable — and to fulfil this portion, by diligent cultivation they are able to attain it; and by this cause that one portion is fulfilled; and when this portion is fulfilled, fulfilment is attained in all the portions. Good son! You should know that these eleven portions comprise all the grounds entire."

The bodhisattva Avalokiteśvara again said to the Buddha: "World-Honoured One! For what reason is the first named the Ground of Great Joy? And so on — for what reason is the last named the Buddha-ground?"

The Buddha said to the bodhisattva Avalokiteśvara: "Good son! Having accomplished the great purpose, having gained the supramundane mind never gained before, there arises great gladness — and so the first is named the Ground of Great Joy. Being far removed from every subtle breach of discipline, the second is named the Ground of Freedom from Defilement. Because the samādhi and the dhāraṇī of retaining what is heard that one has gained are able to serve as the support of a measureless light of wisdom, the third is named the Ground of Radiance. Because the dharmas of the limbs of awakening one has gained burn up the afflictions, and the wisdom is like a flame, the fourth is named the Ground of Blazing Wisdom. Because in cultivating those very dharmas of the limbs of awakening by skilful means — most exceedingly hard to do — one attains sovereign mastery, the fifth is named the Ground Most Hard to Conquer. Because one contemplates manifestly the flowing-on of formations, and because markless attention much cultivated only now comes to manifest itself, the sixth is named the Ground of Manifestation. Because one is able to enter far into the flawless, unintermittent, markless attention, bordering close upon the pure grounds, the seventh is named the Ground of Far Travel. Because through marklessness one gains effortlessness, and amid marks is not stirred by the occurrence of afflictions, the eighth is named the Ground of Immovability. Because one gains sovereign mastery in teaching the Dharma in every mode, and obtains a faultless and vast wisdom, the ninth is named the Ground of Excellent Wisdom. Because the body of coarse-heaviness, vast as empty space, and the Dharma-body fulfilled like a great cloud, can both spread to cover all, the tenth is named the Ground of the Dharma-Cloud. Because one forever severs the most exceedingly subtle afflictions and the obstruction to the knowable, unattached and unobstructed, and manifests right and perfect awakening toward the objects of the knowable in every mode, the eleventh is named the Buddha-ground."

The bodhisattva Avalokiteśvara again said to the Buddha: "Upon these grounds, how many follies and how many coarse-heavinesses are there to be countered?"

The Buddha said to the bodhisattva Avalokiteśvara: "Good son! Upon these grounds there are twenty-two kinds of folly and eleven kinds of coarse-heaviness to be countered. Namely: upon the first ground there are two follies — first, the folly of clinging to the person and to dharmas; second, the folly of the defilement of the evil destinies; together with their coarse-heaviness, to be countered. Upon the second ground there are two follies — first, the folly of subtle and errant transgression; second, the folly of the various courses of action; together with their coarse-heaviness, to be countered. Upon the third ground there are two follies — first, the folly of desire and craving; second, the folly concerning the fulfilled dhāraṇī of retaining what is heard; together with their coarse-heaviness, to be countered. Upon the fourth ground there are two follies — first, the folly of love for the equipoised attainments; second, the folly of love for the Dharma; together with their coarse-heaviness, to be countered. Upon the fifth ground there are two follies — first, the folly of attention one-sidedly turning away from birth-and-death; second, the folly of attention one-sidedly turning toward nirvāṇa; together with their coarse-heaviness, to be countered. Upon the sixth ground there are two follies — first, the folly of contemplating manifestly the flowing-on of formations; second, the folly of marks occurring much; together with their coarse-heaviness, to be countered. Upon the seventh ground there are two follies — first, the folly of subtle marks occurring; second, the folly concerning the skilful means of one-sidedly markless attention; together with their coarse-heaviness, to be countered. Upon the eighth ground there are two follies — first, the folly of applying exertion to the markless; second, the folly concerning sovereign mastery over marks; together with their coarse-heaviness, to be countered. Upon the ninth ground there are two follies — first, the folly concerning sovereign mastery in measureless teaching of the Dharma, in measureless dharma-phrases and letters, and in the dhāraṇī of ever-advancing wisdom and eloquence; second, the folly concerning sovereign mastery of eloquence; together with their coarse-heaviness, to be countered. Upon the tenth ground there are two follies — first, the folly concerning the great supernormal powers; second, the folly of awakening to the subtle secret; together with their coarse-heaviness, to be countered. Upon the Tathāgata-ground there are two follies — first, the folly of the most exceedingly subtle attachment toward all the objects of the knowable; second, the folly of the most exceedingly subtle obstruction; together with their coarse-heaviness, to be countered.

"Good son! By these twenty-two kinds of folly and eleven kinds of coarse-heaviness are the grounds established; and supreme perfect awakening (anuttarā-samyak-saṃbodhi) is freed from those bonds."

The bodhisattva Avalokiteśvara again said to the Buddha: "World-Honoured One! Supreme perfect awakening is most wondrous and rare, accomplishing even great benefit and great fruit, able to make the bodhisattvas break this great net of follies and cross this great dense thicket of coarse-heaviness, and there manifestly realize supreme perfect awakening."

The bodhisattva Avalokiteśvara again said to the Buddha: "World-Honoured One! By how many kinds of excellence are these grounds established?"

The Buddha said to the bodhisattva Avalokiteśvara: "Good son! In brief there are eight kinds: first, the purity of the higher resolve; second, the purity of mind; third, the purity of compassion; fourth, the purity of going to the far shore; fifth, the purity of seeing the Buddhas and making offerings and rendering service; sixth, the purity of ripening beings; seventh, the purity of birth; eighth, the purity of majestic virtue.

"Good son! From the purity of the higher resolve upon the first ground, on to the purity of majestic virtue; and from the purity of the higher resolve, on to the purity of majestic virtue, upon each of the successive grounds on to the Buddha-ground — you should know that these purities grow successively more excellent, only that upon the Buddha-ground the purity of birth is set aside. Again, all the merits there are upon the first ground are present equally upon the higher grounds too; yet you should know that the merits proper to each ground are the more excellent. The merits of all the ten bodhisattva grounds still have something above them; the merits of the Buddha-ground should be known to be unsurpassed."

The bodhisattva Avalokiteśvara again said to the Buddha: "World-Honoured One! For what reason is the bodhisattva's birth said to be the most excellent among all the births in existence?"

The Buddha said to the bodhisattva Avalokiteśvara: "Good son! By four causes: first, it arises gathered up out of the most pure roots of goodness; second, it is taken on by the power of deliberate choosing; third, it is to rescue and deliver beings out of compassion; fourth, it is that, being himself undefiled, he can clear away the defilements of others."

The bodhisattva Avalokiteśvara again said to the Buddha: "World-Honoured One! For what reason are the bodhisattvas said to practise the vast vow, the wondrous vow, and the excellent vow?"

The Buddha said to the bodhisattva Avalokiteśvara: "Good son! By four causes: the bodhisattvas are able well to understand the joyful abode of nirvāṇa and are able swiftly to realize it; yet they cast away that swiftly-realized joyful abode; without object and without waiting they raise the mind of the great vow; and for the benefit of beings they settle into manifold and long-enduring great suffering. Therefore I say that those bodhisattvas practise the vast vow, the wondrous vow, and the excellent vow."

A Full Account of the Ten Perfections

The bodhisattva Avalokiteśvara again said to the Buddha: "World-Honoured One! How many kinds of thing are there that these bodhisattvas should train in altogether?"

The Buddha said to the bodhisattva Avalokiteśvara: "Good son! The bodhisattva's matters of training are, in brief, of six kinds: namely, giving, keeping discipline, patience, vigour, meditation, and wisdom gone to the far shore."

The bodhisattva Avalokiteśvara again said to the Buddha: "World-Honoured One! Of these six kinds of thing to be trained in, how many are comprised within the higher training in discipline? How many are comprised within the higher training in mind? How many are comprised within the higher training in wisdom?"

The Buddha said to the bodhisattva Avalokiteśvara: "Good son! You should know that the first three kinds are comprised only within the higher training in discipline; meditation alone is comprised only within the higher training in mind; wisdom is comprised within the higher training in wisdom; and vigour, I say, pervades them all."

The bodhisattva Avalokiteśvara again said to the Buddha: "World-Honoured One! Of these six kinds of thing to be trained in, how many are comprised within the equipment of merit? How many are comprised within the equipment of wisdom?"

The Buddha said to the bodhisattva Avalokiteśvara: "Good son! Whatever is comprised within the higher training in discipline is named comprised within the equipment of merit; whatever is comprised within the higher training in wisdom is named comprised within the equipment of wisdom; and the two kinds, vigour and meditation, I say, pervade them all."

The bodhisattva Avalokiteśvara again said to the Buddha: "World-Honoured One! Among these six matters to be trained in, how should a bodhisattva cultivate his training?"

The Buddha said to the bodhisattva Avalokiteśvara: "Good son! By five marks should he cultivate his training: first, that at the outset, in the teaching of the marvellous true Dharma associated with the bodhisattva-canon and the perfections, he gives rise to fierce and keen resolute faith; second, that next, in the ten kinds of dharma-practice, he diligently practises with the wondrous wisdom accomplished through hearing, pondering, and cultivating; third, that he guards and protects the mind of awakening; fourth, that he draws near to true and good spiritual friends; fifth, that without interval he diligently cultivates the wholesome categories."

The bodhisattva Avalokiteśvara again said to the Buddha: "World-Honoured One! For what reason are these things to be trained in set forth as only six in number?"

The Buddha said to the bodhisattva Avalokiteśvara: "Good son! By two causes: first, to benefit beings; second, to counter the afflictions. You should know that the first three benefit beings, and the latter three counter all the afflictions. The first three benefit beings: by giving, the bodhisattvas gather up the necessities of life and so benefit beings; by keeping discipline, they do no harm, oppression, or vexation, and so benefit beings; by patience, toward harm, oppression, and vexation they are able to bear up and so benefit beings. The latter three counter the afflictions: by vigour, although the bodhisattvas have not yet forever subdued all the afflictions nor forever destroyed all the latent tendencies, they are able valiantly to cultivate the wholesome categories, so that those afflictions cannot upset the application of the wholesome categories; by meditation, they forever subdue the afflictions; by wisdom, they forever destroy the latent tendencies."

The bodhisattva Avalokiteśvara again said to the Buddha: "World-Honoured One! For what reason are the remaining perfections set forth as only four in number?"

The Buddha said to the bodhisattva Avalokiteśvara: "Good son! It is in order to serve as aids to the first six perfections. Namely: as for the beings comprised under the first three perfections, the bodhisattvas, by the various means of gathering, skilfully gather them up and settle them in the wholesome categories — and so I say the perfection of skilful means serves as an aid to the first three. If bodhisattvas in the present dharma have many afflictions, and are not capable of cultivating without interval, and because their resolve is feeble and their resolute faith is base are not capable of inwardly abiding the mind, and cannot, regarding the bodhisattva-canon, hear, take it as object, and well cultivate it, so that whatever meditation they have cannot draw forth supramundane wisdom; then they take up a small and narrow portion of the equipment of merit, and for the sake of having afflictions slight in a future life they give rise in their mind to a right vow — this is named the perfection of vow. By this vow the afflictions become slight and they are able to cultivate vigour, and so I say the perfection of vow serves as an aid to the perfection of vigour. If bodhisattvas draw near to good persons, listen to the true Dharma, and attend with right reason, and by this cause turn feeble resolve into excellent resolve, and are also able to gain the resolute faith of the higher realms — this is named the perfection of power. By this power they become capable of inwardly abiding the mind, and so I say the perfection of power serves as an aid to the perfection of meditation. If bodhisattvas, regarding the bodhisattva-canon, are already able to hear, take it as object, and well cultivate it, and so are able to draw forth meditation — this is named the perfection of knowledge. By this knowledge they become capable of drawing forth supramundane wisdom, and so I say the perfection of knowledge serves as an aid to the perfection of wisdom."

The bodhisattva Avalokiteśvara again said to the Buddha: "World-Honoured One! For what reason are these six perfections proclaimed in this sequence?"

The Buddha said to the bodhisattva Avalokiteśvara: "Good son! It is so that each may serve as the support that draws forth the next. Namely: if a bodhisattva has no regard for body or wealth, he is then able to receive and keep the pure restraints of discipline; in order to guard and uphold the restraints of discipline, he then cultivates patience; having cultivated patience, he is able to give rise to vigour; having given rise to vigour, he is able to accomplish meditation; and having fully gained meditation, he is then able to obtain supramundane wisdom. Therefore I say that the perfections are in this sequence."

The bodhisattva Avalokiteśvara again said to the Buddha: "World-Honoured One! Of what kinds and classes is each of these six perfections distinguished?"

The Buddha said to the bodhisattva Avalokiteśvara: "Good son! Each is of three kinds. The three kinds of giving: first, the giving of Dharma; second, the giving of goods; third, the giving of fearlessness. The three kinds of discipline: first, the discipline of turning away from the unwholesome; second, the discipline of turning toward the arising of the wholesome; third, the discipline of turning toward the benefit of beings. The three kinds of patience: first, the patience that endures harm from foes; second, the patience that calmly receives suffering; third, the patience that contemplates and examines the Dharma. The three kinds of vigour: first, the vigour of donning the armour; second, the vigour applied to the arising of wholesome dharmas; third, the vigour applied to the benefit of beings. The three kinds of meditation: first, the meditation of the joyful abode — non-discriminating, calm, exceedingly calm, faultless, able to counter the afflictions and the many sufferings; second, the meditation that draws forth merits; third, the meditation that draws forth the benefit of beings. The three kinds of wisdom: first, the wisdom that takes as object the conventional truth; second, the wisdom that takes as object the ultimate truth; third, the wisdom that takes as object the benefit of beings."

The bodhisattva Avalokiteśvara again said to the Buddha: "World-Honoured One! For what reason is a perfection named a perfection?"

The Buddha said to the bodhisattva Avalokiteśvara: "Good son! By five causes: first, no defiled attachment; second, no clinging regard; third, no fault; fourth, no discrimination; fifth, right dedication. 'No defiled attachment' means not being attached with defilement to the things contrary to the perfections. 'No clinging regard' means that toward all the fruits, maturations, and repayment of kindness of the perfections, the mind has no bondage. 'No fault' means that toward such perfections one keeps free of the defiling dharmas mixed in among them, and is far removed from conduct that is not skilful means. 'No discrimination' means that toward such perfections one does not, in accordance with mere words, cling to their own-mark. 'Right dedication' means that with the perfections thus performed and gathered, one dedicates them in seeking the supreme great fruit of awakening."

The bodhisattva Avalokiteśvara asked again: "World-Honoured One! What are called the things contrary to the perfections?"

The Buddha said: "Good son! You should know that these things are, in brief, of six kinds: first, in the joys, the desires, wealth, and the sovereign pleasures of desire, seeing deeply their merit and advantage; second, in giving free rein to body, speech, and mind according to one's liking, seeing deeply its merit and advantage; third, in not bearing the contempt of others, seeing deeply its merit and advantage; fourth, in not diligently cultivating and being attached to the pleasures of desire, seeing deeply its merit and advantage; fifth, in dwelling amid clamour and worldly tumultuous conduct, seeing deeply its merit and advantage; sixth, in the idle elaboration of seeing, hearing, sensing, knowing, and speech, seeing deeply its merit and advantage."

The bodhisattva Avalokiteśvara asked again: "World-Honoured One! What is the fruit and maturation of all these perfections?"

The Buddha said: "Good son! You should know that this too is, in brief, of six kinds: first, gaining great wealth; second, being reborn into good destinies; third, being without enmity, without ruin, and having abundant joys; fourth, being a lord among beings; fifth, having a body without vexation or harm; sixth, having a great lineage and progeny."

The bodhisattva Avalokiteśvara asked again: "World-Honoured One! What is called the defiled dharmas mixed in among the perfections?"

The Buddha said: "Good son! You should know that these are, in brief, by four applications: first, application without compassion; second, application not in accord with reason; third, application not constant; fourth, application not earnest. 'Application not in accord with reason' means that when cultivating one perfection, one falls away from and ruins the remaining perfections."

The bodhisattva Avalokiteśvara asked again: "World-Honoured One! What is called conduct that is not skilful means?"

The Buddha said: "Good son! If, when bodhisattvas benefit beings by means of the perfections, they merely gather up goods to benefit beings and are content with that, yet do not lead the beings out of the unwholesome and settle them in the wholesome — this is named conduct that is not skilful means. Why so? Good son! It is not that doing only this one thing for beings can be named true benefit. It is like filth: be it much or little, there is in the end nothing that can make it become fragrant and clean. Beings too are like this: because they course in the suffering of formation, their nature is itself suffering; with no skilful means, merely benefiting them for a time with goods cannot make them become happy; only by settling them within the marvellous wholesome Dharma can it be named the foremost benefit."

The bodhisattva Avalokiteśvara again said to the Buddha: "World-Honoured One! How many kinds of purity have all these perfections?"

The Buddha said to the bodhisattva Avalokiteśvara: "Good son! I do not in the end say that the perfections have any purity other than the five marks above. Nevertheless, in dependence on these very things, I speak of the mark of the perfections' purity, distinguishing the general and the particular.

"Speaking generally of the mark of purity of all the perfections, you should know there are seven kinds: first, that the bodhisattva does not seek to have others know of these dharmas; second, that toward these dharmas, when he sees them, he gives rise to no clinging; third, that toward these very dharmas he gives rise to no doubt — doubting whether or not great awakening can be attained; fourth, that he never praises himself and disparages others, or holds them in any contempt; fifth, that he is never arrogant, proud, or heedless; sixth, that he is never, on gaining but a little, content with that; seventh, that he never, through these dharmas, gives rise to envy or miserliness toward others.

"Speaking particularly of the mark of purity of all the perfections, there are also seven kinds: the bodhisattvas, in accordance with the seven marks of the purity of giving as I have taught them, cultivate in conformity — first, by the purity of the thing given they practise pure giving; second, by the purity of discipline they practise pure giving; third, by the purity of view they practise pure giving; fourth, by the purity of mind they practise pure giving; fifth, by the purity of speech they practise pure giving; sixth, by the purity of knowledge they practise pure giving; seventh, by the purity from taint they practise pure giving: these are named the seven marks of the purity of giving. Again, the bodhisattvas are able well to understand the prescribed restraints and all the points of training, are able well to understand the escape from what is transgressed, and are furnished with constant moral discipline, firm moral discipline, ever-practised moral discipline, and ever-advancing moral discipline, receiving and training in all the points of training there are: these are named the seven marks of the purity of discipline. Again, the bodhisattvas, toward the fruit and maturation of their own deeds, give rise to deep settled faith; when any unbeneficial thing is present before them they give rise to no fury, nor do they revile in return, nor are angry, nor strike, nor threaten, nor mock, nor inflict in return harm of any unbeneficial sort, nor harbour bound-up resentment; when they receive remonstrance and instruction they let no anger or vexation arise, nor do they wait for others to come and remonstrate, nor do they practise patience out of terror or with a mind of defiled love, nor cast it aside once a kindness is done: these are named the seven marks of the purity of patience. Again, the bodhisattvas penetrate the even nature of vigour, do not, through valiant and diligent vigour, exalt themselves and lord it over others, and are furnished with great strength, great vigour, capability, firmness, and valour, never casting off the yoke of the wholesome dharmas: these are named the seven marks of the purity of vigour. Again, the bodhisattvas have the meditation of samādhi that penetrates marks well, the meditation of fulfilled samādhi, the meditation of samādhi of both portions, the meditation of operative samādhi, the meditation of samādhi without support, the meditation of well-refined samādhi, and the meditation of the measureless samādhis cultivated by hearing and taking as object the bodhisattva-canon: these are named the seven marks of the purity of meditation. Again, the bodhisattvas are far removed from the two extremes of over-affirming and under-denying, and so course in the Middle Way — this is named wisdom; by this wisdom they understand as it truly is the meaning of the gates of liberation — the three gates of liberation: emptiness, wishlessness, and marklessness; they understand as it truly is the meaning of having own-nature — the three own-natures: the wholly-imagined, the other-dependent, and the perfectly-accomplished; they understand as it truly is the meaning of having no own-nature — the three kinds of non-nature: of mark, of arising, and in the ultimate sense; they understand as it truly is the meaning of the conventional truth — in the five fields of knowledge; they understand as it truly is the meaning of the ultimate truth — in the seven kinds of suchness; and again, through being non-discriminating, free of all idle elaboration, abiding much in the single pure principle, with the measureless general Dharma as their object, and through insight, they are able well to accomplish the practice of the Dharma in accord with the Dharma: these are named the seven marks of the purity of wisdom."

The bodhisattva Avalokiteśvara again said to the Buddha: "World-Honoured One! What is the function of each of these five marks?"

The Buddha said to the bodhisattva Avalokiteśvara: "Good son! You should know that those marks have five functions: by no defiled attachment, the bodhisattvas, toward the perfections they cultivate in the present dharma, ever earnestly and diligently apply themselves without heedlessness. By no clinging regard, they take up the cause of future heedfulness. By no fault, they are able rightly to cultivate perfections most excellently fulfilled, most excellently pure, most excellently bright and white. By no discrimination, the perfection of skilful means is swiftly fulfilled. By right dedication, the perfections of every place of birth, and their lovely fruits and maturations, are all made inexhaustible, on to supreme perfect awakening."

The bodhisattva Avalokiteśvara again said to the Buddha: "World-Honoured One! Of the perfections thus spoken of, which is the most vast? Which is undefiled? Which is the most bright and flourishing? Which is unshakable? Which is the most pure?"

The Buddha said to the bodhisattva Avalokiteśvara: "Good son! The natures of no defiled attachment, of no clinging regard, and of right dedication are the most vast. The natures of no fault and of no discrimination are undefiled. What is done by choosing-and-considering is the most bright and flourishing. That which has entered the ground of the dharma of non-retrogression is named unshakable. What is comprised within the ten grounds and within the Buddha-ground is named the most pure."

The bodhisattva Avalokiteśvara again said to the Buddha: "World-Honoured One! For what reason are the lovely fruits and maturations the bodhisattva gains by the perfections ever without exhaustion? And the perfections too without exhaustion?"

The Buddha said to the bodhisattva Avalokiteśvara: "Good son! It is because, depending one upon another, they arise and are cultivated without interval."

The bodhisattva Avalokiteśvara again said to the Buddha: "World-Honoured One! For what reason do these bodhisattvas deeply trust and delight in the perfections, yet do not delight in the lovely fruits and maturations gained by these perfections?"

The Buddha said to the bodhisattva Avalokiteśvara: "Good son! By five causes: first, the perfections are the cause of the most surpassing joy; second, the perfections are the cause that ultimately benefits all, both self and others; third, the perfections are the cause of those lovely fruits and maturations in a future life; fourth, the perfections are not the basis of any defilement; fifth, the perfections are not a thing that ultimately decays and changes."

The bodhisattva Avalokiteśvara again said to the Buddha: "World-Honoured One! How many kinds of supreme majestic virtue has each of all the perfections?"

The Buddha said to the bodhisattva Avalokiteśvara: "Good son! You should know that each of all the perfections has four kinds of supreme majestic virtue: first, that in rightly cultivating this perfection, one is able to cast off the things to be countered — miserliness, breach of discipline, fury of mind, sloth, distraction, and false views; second, that in rightly cultivating it, one makes the true equipment for supreme perfect awakening; third, that in rightly cultivating it, in the present dharma one is able to gather up oneself and benefit beings; fourth, that in rightly cultivating it, in a future life one is able to gain vast, inexhaustible, and lovely fruits and maturations."

The bodhisattva Avalokiteśvara again said to the Buddha: "World-Honoured One! All the perfections thus spoken of — what is their cause? What is their fruit? What is their meaning and benefit?"

The Buddha said to the bodhisattva Avalokiteśvara: "Good son! All the perfections thus spoken of have great compassion for their cause; they have the marvellous and lovely fruits and maturations, the benefiting of all beings, for their fruit; and they have the fulfilled, supreme, and vast awakening for their great meaning and benefit."

The bodhisattva Avalokiteśvara said to the Buddha: "World-Honoured One! If the bodhisattvas are furnished with every inexhaustible treasure and have accomplished great compassion, for what reason is there yet to be seen in the world the poverty of beings?"

The Buddha said to the bodhisattva Avalokiteśvara: "Good son! This is the fault of the beings' own deeds! Were it not so — the bodhisattva ever harbouring the mind to benefit others, and ever furnished with inexhaustible treasure — if the beings had no evil deeds of their own to make an obstruction, how could there be poverty in the world to be seen? It is like hungry ghosts, their bodies pressed by great heat and thirst, who see all the waters of the great sea dried up — it is not the fault of the great sea; it is but the fault of the hungry ghosts' own deeds. The treasure given by the bodhisattva is like the great sea, without fault; it is but the fault of the beings' own deeds, just as the hungry ghosts, by the power of their own evil deeds, make the giving bear no fruit."

The bodhisattva Avalokiteśvara again said to the Buddha: "World-Honoured One! By which perfection does a bodhisattva grasp the non-nature of all dharmas?"

The Buddha said to the bodhisattva Avalokiteśvara: "Good son! By the perfection of wisdom one is able to grasp the non-nature of dharmas."

The bodhisattva Avalokiteśvara asked again: "World-Honoured One! If the perfection of wisdom is able to grasp the non-nature of dharmas, why does it not grasp their having-nature?"

The Buddha said: "Good son! I do not in the end say that one grasps non-nature by means of non-nature. Yet non-nature is apart from all letters and is realized within oneself; it cannot be proclaimed apart from spoken words and letters. Therefore I say that the perfection of wisdom is able to grasp the non-nature of dharmas."

The bodhisattva Avalokiteśvara again said to the Buddha: "World-Honoured One! Concerning the perfection, the near-perfection, and the great perfection of which the Buddha has spoken: what is called perfection? What is called near-perfection? What is called great perfection?"

The Buddha said to the bodhisattva Avalokiteśvara: "Good son! If bodhisattvas, cultivating giving and the rest for a measureless time, accomplish the wholesome dharmas, yet the afflictions still occur as before and they are not yet able to subdue them but are on the contrary subdued by them — this is while, upon the Ground of Resolute Conduct, soft and middling resolve is in play — and this is named perfection. Again, cultivating giving and the rest for a measureless time, growing gradually more advanced and accomplishing the wholesome dharmas, yet the afflictions still occur as before, though they are now able to subdue them and are not subdued by them — this is from the first ground upward — and this is named near-perfection. Again, cultivating giving and the rest for a measureless time, growing yet more advanced and accomplishing the wholesome dharmas, so that all the afflictions no longer occur at all — this is from the eighth ground upward — and this is named great perfection."

A Separate Exposition of the Obstructions Countered by Raising the Perfections upon Their Grounds

The bodhisattva Avalokiteśvara again said to the Buddha: "World-Honoured One! How many kinds of latent tendency of affliction are there upon these grounds?"

The Buddha said to the bodhisattva Avalokiteśvara: "Good son! In brief there are three kinds: first, the companion-destroying latent tendency, which is upon the first five grounds. Why so? Good son! The occurring afflictions that are not innate are the aiding companions of the occurrence of the innate afflictions; at that time these are forever no more — and so it is named the companion-destroying latent tendency. Second, the feeble latent tendency, which upon the sixth and seventh grounds occurs subtly, and if subdued by cultivation does not occur. Third, the subtle latent tendency, which is from the eighth ground upward; from here onward no affliction occurs any more, and only the obstruction to the knowable remains as a support."

The bodhisattva Avalokiteśvara again said to the Buddha: "World-Honoured One! By how many kinds of severance of coarse-heaviness are these latent tendencies revealed?"

The Buddha said to the bodhisattva Avalokiteśvara: "Good son! By two kinds only: by the severance of the coarse-heaviness in the skin, the first two latent tendencies are revealed; and by the severance of the coarse-heaviness in the flesh, the third latent tendency is revealed. As for the severance of the coarse-heaviness in the bone, that, I say, is the forever-parting from all latent tendencies, in position upon the Buddha-ground."

The bodhisattva Avalokiteśvara again said to the Buddha: "World-Honoured One! Through how many incalculable aeons must one pass to sever such coarse-heaviness?"

The Buddha said to the bodhisattva Avalokiteśvara: "Good son! One must pass through three great incalculable aeons, or measureless aeons — so-called because, with years, months, half-months, days and nights, single hours, half-hours, moments, instants, and the kṣaṇa as their measure, they are beyond all counting."

The bodhisattva Avalokiteśvara again said to the Buddha: "World-Honoured One! The afflictions these bodhisattvas give rise to upon the grounds — what mark should they be known to have? What flaw have they? What virtue?"

The Buddha said to the bodhisattva Avalokiteśvara: "Good son! They have the mark of being undefiled. Why so? These bodhisattvas, upon the first ground, have already well penetrated the dharma-realm of all dharmas; by this cause the bodhisattva is one who must first know before he gives rise to affliction — it is not that he gives rise to it without knowing — and so it is named the mark of being undefiled. Within his own person it cannot give rise to suffering, and so it is without flaw. The bodhisattva, in giving rise to such afflictions, is able within the realm of beings to sever the cause of suffering, and so they have measureless virtue."

The bodhisattva Avalokiteśvara again said to the Buddha: "How wondrous, World-Honoured One! That supreme awakening should have such great virtue and benefit, that the afflictions the bodhisattvas give rise to should even surpass the roots of goodness of all beings, śrāvakas, and pratyekabuddhas — how much more its other measureless virtues?"

Clarifying the Buddha-Tathāgata's Intent in Teaching the One Vehicle

The bodhisattva Avalokiteśvara again said to the Buddha: "World-Honoured One! As the World-Honoured One has said: 'Whether the śrāvaka vehicle or again the great vehicle, it is only the One Vehicle.' What is the hidden intent of this?"

The Buddha said to the bodhisattva Avalokiteśvara: "Good son! Just as I, in that śrāvaka vehicle, proclaim the various own-natures of the dharmas — namely the five aggregates, or the six inner sense-bases, or the six outer sense-bases, and the like; so in the great vehicle I say that those very dharmas are of one dharma-realm and of one principle, and therefore I do not say that the vehicles have a nature of difference. Herein, some, in accordance with mere words, falsely give rise to discrimination over the meaning, one party over-affirming, one party under-denying; and again, regarding the doctrine of the difference of the vehicles, they say it stands in mutual contradiction, and thus, one after another, raise up disputes. This is what is named the hidden intent herein."

At that time the World-Honoured One, wishing to make this meaning clear once more, spoke it again in a verse, that those who came after might so understand its sense: that which the grounds comprise — perception, the things to be countered, and the excellences, the births, the vows, and the trainings — all of these, in dependence on what the Buddha taught, are the great vehicle; and one who cultivates them well becomes the Great Awakened One. He proclaims the various natures of the dharmas, and says too that they are all of one principle; whether He teaches in a lower vehicle or a higher one, therefore I say the vehicles have no difference of nature. If any, in accordance with mere words, falsely give rise to discrimination over the meaning — some over-affirming, some under-denying — these two contradict each other; and that is the foolish understanding of mind, breeding contention and discord.

At that time the bodhisattva-mahāsattva Avalokiteśvara again said to the Buddha: "World-Honoured One! Within this Dharma-gate of Unravelling the Profound Mystery, what is this teaching called? How should I uphold and keep it?"

The Buddha said to the bodhisattva Avalokiteśvara: "Good son! This is named the teaching of true and final meaning concerning the grounds and the perfections; and this teaching of true and final meaning concerning the grounds and the perfections, you should uphold and keep!"

When this teaching of true and final meaning concerning the grounds and the perfections was spoken, in the great assembly there were seventy-five thousand bodhisattvas who all gained the samādhi of the great-vehicle light of the bodhisattva.

The Mark of the Dharma-body (transformation of the basis fully accomplished; not the liberation-body of the two vehicles)

At that time the bodhisattva-mahāsattva Mañjuśrī asked the Buddha: "World-Honoured One! As for the Tathāgata's Dharma-body that the Buddha has spoken of — what kind of mark does the Tathāgata's Dharma-body have?"

The Buddha told the bodhisattva Mañjuśrī: "Good son! If, throughout the perfections of the grounds, one well cultivates and brings forth deliverance, so that the transformation of the basis is fully accomplished — this is what is called the mark of the Tathāgata's Dharma-body. You should know that this mark, by reason of two causes-and-conditions, is beyond conceiving: first, it is free of conceptual elaboration; second, it is free of any doing. Yet beings reckon and cling to conceptual elaboration and to doing."

Mañjuśrī asked further: "World-Honoured One! The transformation of the basis won by śrāvakas and pratyekabuddhas — may that be called the Dharma-body?"

The Buddha said: "Good son! It is not called the Dharma-body."

"World-Honoured One! Then what body should it be called?"

"Good son! It is called the liberation-body. By reason of the liberation-body, all śrāvakas and pratyekabuddhas are said to be equal — utterly equal — with all the Tathāgatas; by reason of the Dharma-body, they are said to differ. And because the Tathāgata's Dharma-body differs, its measureless virtues are the most surpassing and the most distinct — beyond what number or simile can reach."

The Mark of the Arising of the Transformation-body

The bodhisattva Mañjuśrī again said to the Buddha: "World-Honoured One! How am I to know the mark of the Tathāgata's arising?"

The Buddha told the bodhisattva Mañjuśrī: "Good son! The activity of all the Tathāgatas' transformation-bodies is like the arising of all the kinds of a world; it is adorned for the multitude by the Tathāgata's virtues, and has upholding-and-maintaining for its mark. You should know that the mark of the transformation-body has an arising, whereas the mark of the Dharma-body has no arising."

The Skillfulness of the Transformation-body

The bodhisattva Mañjuśrī again said to the Buddha: "World-Honoured One! How is one to know the skillful means by which the Tathāgata displays the transformation-body?"

The Buddha told the bodhisattva Mañjuśrī: "Good son! Throughout all the Buddha-lands of the three-thousand-great-thousandfold world — whether in a most-sovereign royal house that the multitude esteems, or in a house of great merit-field that the multitude esteems — He at one stroke enters the womb, is born, grows up, partakes of desires, leaves the household life, displays the practice of austerities, and, having set austerities aside, attains right and full awakening: thus does He display Himself in due order. This is called the skillful means by which the Tathāgata displays the transformation-body."

The Differences of Speech (sūtra, discipline, and mātṛkā · the four principles · the five marks of all-knowing-wisdom · the five marks of purity and seven marks of impurity)

The bodhisattva Mañjuśrī again said to the Buddha: "World-Honoured One! How many kinds of difference are there, all told, in the speech upheld and maintained by the body of all the Tathāgatas — that speech whereby the beings it teaches and transforms, the unripened are ripened, and the already-ripened, taking it for their object, swiftly win liberation?"

The Buddha told the bodhisattva Mañjuśrī: "Good son! The Tathāgata's speech is, in brief, of three kinds: first, the sūtra; second, the discipline; third, the mātṛkā."

"World-Honoured One! What is the sūtra? What is the discipline? What is the mātṛkā?"

"Mañjuśrī! If anywhere I set forth the dharmas by way of the matters-gathered, this is called the sūtra — that is, by way of the four matters, or by way of the nine matters, or further by way of the twenty-nine matters.

"What are the four matters? First, the matter of hearing; second, the matter of taking refuge; third, the matter of training; fourth, the matter of awakening.

"What are the nine matters? First, the matter of the designating of sentient beings; second, the matter of what they make use of; third, the matter of their arising; fourth, the matter of their abiding once arisen; fifth, the matter of their defilement and purity; sixth, the matter of their differences; seventh, the matter of what proclaims; eighth, the matter of what is proclaimed; ninth, the matter of the assemblies.

"What are the twenty-nine matters? By way of the class of defilement there are: the matter of the gathering-in of the formations; the matter of their turning-along in succession; the matter, herein, of forming the conception of a pudgala and thereafter the cause of flowing-on in lives to come; the matter, having formed this conception, of the cause of flowing-on in lives to come. By way of the class of purity there are: the matter of binding mindfulness upon an object; the matter, herein, of diligent and vigorous effort; the matter of the settled abiding of the mind; the matter of dwelling at ease in the present Dharma; the matter of the means for transcending the conditions of all suffering; the matter of the full knowledge thereof — and this is of three kinds: because it is the basis for the full knowledge of distortion; because, taking up the conception of "being" toward outer sentient beings, it is the basis for the full knowledge of wrong conduct toward them; because it is the basis for the full knowledge that inwardly departs from overweening pride. Further there are: the matter of the basis for cultivation; the matter of bearing-witness; the matter of cultivating-and-practising; the matter of making it firm; the matter of its mode-of-appearance; the matter of its object; the matter of skill in observing what is severed and not yet severed; the matter of its scatteredness; the matter of its non-scatteredness; the matter of the basis for non-scatteredness; the matter of not casting aside the toil and exertion of cultivation; the matter of the benefit of cultivation; the matter of its solidity; the matter of the gathering-in of holy practice; the matter of the gathering-in of the retinue of holy practice; the matter of penetrating the real; the matter of realizing nirvāṇa; the matter, within the well-spoken Dharma-and-discipline, of the worldly right-view that climbs aloft past the right-views won by all outsiders; and the matter, herein, of the not-cultivating that is a turning-back — for within the well-spoken Dharma-and-discipline it is by reason of not cultivating that it is called a turning-back; it is not that any fault is found in it, and so it is called a turning-back.

"Mañjuśrī! If anywhere, by way of śrāvakas and bodhisattvas, I set forth the prātimokṣa and the dharmas that accord with the prātimokṣa, this is called the discipline."

"World-Honoured One! By how many marks is the bodhisattva's prātimokṣa gathered up?"

"Good son! You should know that there are seven marks: first, the setting-forth of the rules for receiving it; second, the setting-forth of what accords with defeat; third, the setting-forth of what accords with transgression; fourth, the setting-forth of the nature of an offense; fifth, the setting-forth of the nature of no-offense; sixth, the setting-forth of issuing from what has been offended against; seventh, the setting-forth of the relinquishing of the discipline-precepts.

"Mañjuśrī! If anywhere, by way of eleven kinds of mark, I determine, analyze, and set forth the dharmas, this is called the mātṛkā. Which eleven kinds of mark? First, the mark of the conventional; second, the mark of the ultimate; third, the mark of the object of the dharmas that are limbs of awakening; fourth, the mark of mode-of-appearance; fifth, the mark of own-nature; sixth, the mark of its fruit; seventh, the mark of the receiving and disclosing thereof; eighth, the mark of the dharmas that obstruct it; ninth, the mark of the dharmas that accord with it; tenth, the mark of its drawbacks; eleventh, the mark of its benefits.

"The mark of the conventional — you should know that it is of three kinds: first, the setting-forth of the pudgala; second, the setting-forth of the own-nature that is imagined-and-clung-to; third, the setting-forth of the functions and works of the dharmas. The mark of the ultimate — you should know that it is the setting-forth of the seven kinds of suchness. The mark of the object of the dharmas that are limbs of awakening — you should know that it is the setting-forth of the matter of the knowable in all its kinds.

"The mark of mode-of-appearance — you should know that it is the setting-forth of the eight observations. What are the eight observations? First, the true-and-real; second, the abiding; third, fault; fourth, virtue; fifth, the principled approach; sixth, flowing-on; seventh, principle; eighth, the general and the particular.

"The true-and-real is the speaking of the suchness of the dharmas.

"The abiding is the speaking of: either the establishing of the pudgala, or the establishing of the own-nature of the dharmas that is imagined-and-clung-to, or the establishing of the categorical answer, the analytic answer, the counter-question answer, and the set-aside answer, or the establishing of the hidden, the disclosed, the explicit, and the differentiated.

"Fault is the speaking of how I set forth that the defiled dharmas have, through measureless gateways, their differing drawbacks.

"Virtue is the speaking of how I set forth that the pure dharmas have, through measureless gateways, their differing benefits.

"The principled approach — you should know that it is of six kinds: first, the principled approach to the true meaning; second, the principled approach to realization; third, the principled approach to instruction; fourth, the principled approach that departs from the two extremes; fifth, the inconceivable principled approach; sixth, the principled approach to underlying intent.

"Flowing-on is the three times, the mark of the three becomings, and the four kinds of condition.

"Principle — you should know that it is of four kinds: first, the principle of dependence; second, the principle of function; third, the principle of proving; fourth, the principle of dharma-nature. The principle of dependence is this: that cause and condition can give rise to the formations, and that an account is set forth based thereon — this is called the principle of dependence. The principle of function is this: that cause and condition can attain the dharmas, or can bring them about, or, having arisen, can carry out their various works — this is called the principle of function. The principle of proving is this: that cause and condition can cause the meaning set up, set forth, and set as a mark to be established, and can make one rightly awaken to it — this is called the principle of proving.

"And this principle is, in brief, of two kinds: first, pure; second, impure. By five kinds of mark it is called pure; by seven kinds of mark it is called impure.

"What is it that, by five kinds of mark, is called pure? First, the mark won by direct seeing; second, the mark resting upon what is won by direct seeing; third, the mark drawn from a simile of its own kind; fourth, the mark of the perfected-real; fifth, the mark of well-purified instruction.

"The mark won by direct seeing is the speaking that all formations are of an impermanent nature, that all formations are of a painful nature, that all dharmas are of a no-self nature — this is what the world wins by direct measure; a class such as this is called the mark won by direct seeing.

"The mark resting upon what is won by direct seeing is the speaking that all formations are of a momentary nature, that there is an other-world nature, that pure and impure deeds are of a nature that does not fail or perish. Because the coarse impermanence that rests thereon is presently obtainable; because the manifold differences among sentient beings, resting upon their manifold deeds, are presently obtainable; because sentient beings, whether at ease or in pain, resting upon their pure and impure deeds, are presently obtainable — by reason of these causes-and-conditions, one may make inference as to what is not directly seen. A class such as this is called the mark resting upon what is won by direct seeing.

"The mark drawn from a simile of its own kind is this: that within the heaps of inner and outer formations, one draws as a simile the birth-and-death that the world commonly knows and obtains; one draws as a simile the manifold marks of suffering, such as birth and the rest, that the world commonly knows and obtains; one draws as a simile the mark of not-being-one's-own-master that the world commonly knows and obtains; and outwardly, too, one draws as a simile the waning and waxing that the world commonly knows and obtains. A class such as this, you should know, is called the mark drawn from a simile of its own kind.

"The mark of the perfected-real is this: that these very three — the mark won by direct seeing, the mark resting upon what is won by direct seeing, and the mark won from a simile of its own kind — are surely able to establish what is set up; this, you should know, is called the mark of the perfected-real.

"The mark of well-purified instruction is this: what all the wise ones set forth, as when they say that nirvāṇa is the ultimate, quiescent, and still — a class such as this, you should know, is called the mark of well-purified instruction.

"Good son! Therefore, by reason of these five kinds of mark, it is called the pure principle that is well observed; because it is pure, it ought to be cultivated."

The bodhisattva Mañjuśrī again said to the Buddha: "World-Honoured One! How many kinds, should one know, has the mark of all-knowing-wisdom?"

The Buddha told the bodhisattva Mañjuśrī: "Good son! In brief there are five kinds: first, that if there appears in the world the sound of an all-knowing one, there is none that does not hear it everywhere; second, the accomplishing of the thirty-two marks of a great being; third, the being furnished with the ten powers, able to sever all the doubts of all beings; fourth, the being furnished with the four fearlessnesses, setting forth the right Dharma, not subdued by any rival doctrine, yet able to crush all wrong doctrines; fifth, that within the well-spoken Dharma-and-discipline, the eightfold holy path and the four kinds of recluse-fruit are all presently obtainable. By reason of this appearing, by reason of the marks, by reason of the severing of the net of doubt, by reason of not being subdued by others yet able to subdue others, and by reason of the holy path and recluses being presently obtainable — these five, you should know, are called the mark of all-knowing-wisdom.

"Good son! This principle of proving, by direct measure, by inference, and by the measure of holy teaching, is, by five kinds of mark, called pure.

"What is it that, by seven kinds of mark, is called impure? First, the mark obtainable among others of the same kind here; second, the mark obtainable among others of a different kind here; third, the mark obtainable among all of the same kind; fourth, the mark obtainable among all of a different kind; fifth, the mark won from a simile of a different kind; sixth, the mark that is not the perfected-real; seventh, the mark that is not well-purified instruction.

"If all dharmas are of a nature cognized by mind-consciousness, this is called the mark obtainable among all of the same kind. If the mark, nature, function, dharma, cause, and fruit of all dharmas each have differing marks, so that, following thus one differing mark after another, surely each in turn is a differing mark from the other — this is called the mark obtainable among all of a different kind. Good son! If within the mark obtainable among others of the same kind here, and within the simile, there is mixed in some mark of all of a different kind, then by reason of this, what is to be established is not surely so — this is called the mark that is not the perfected-real. And if within the mark obtainable among others of a different kind here, and within the simile, there is mixed in some mark of all of the same kind, then by reason of this, what is to be established is not surely so — this too is called the mark that is not the perfected-real. Since it is not the perfected-real, it is not the pure principle that is well observed; since it is not pure, it ought not to be cultivated. As for the mark drawn from a simile of a different kind, and the mark that is not well-purified instruction — you should know that their very nature is all impure.

"The principle of dharma-nature is this: that whether or not a Tathāgata appears in the world, that dharma-nature, that abiding, that dharma-abiding, that dharma-realm — this is called the principle of dharma-nature.

"The general and the particular is this: that having first spoken one statement of dharma in general, one then takes the later and later statements to make the differentiated analysis, until at last it is fully made explicit.

"The mark of own-nature is this: that the dharmas which are limbs of awakening — that is, the foundations of mindfulness and the rest — which I have spoken of as having a course and having an object, and which can take hold: thus is it called the mark of their own-nature.

"The mark of its fruit is this: that whether worldly or supramundane, the afflictions are severed, together with the worldly and supramundane fruit-virtues drawn forth thereby: thus is it called the mark of the attaining of its fruit.

"The mark of the receiving and disclosing thereof is this: that toward that very fruit, one receives it by the wisdom of liberation, and sets it forth and discloses it widely for others: thus is it called the mark of the receiving and disclosing thereof.

"The mark of the dharmas that obstruct it is this: that at the very time of cultivating the dharmas that are limbs of awakening, the defiled dharmas that follow along and obstruct them — this is called the mark of the dharmas that obstruct it.

"The mark of the dharmas that accord with it is this: that toward those dharmas that are limbs of awakening, the dharmas that much help to accomplish them — this is called the mark of the dharmas that accord with it.

"The mark of its drawbacks — you should know that it is just the faults that belong to those obstructing dharmas: this is called the mark of its drawbacks.

"The mark of its benefits — you should know that it is just the virtues that belong to those according dharmas: this is called the mark of its benefits."

The Mark of the Arising of Mind (the dhāraṇī not shared with outsiders · the repeated verse)

The bodhisattva Mañjuśrī again said to the Buddha: "Would that the World-Honoured One might, for the bodhisattvas, briefly speak the dhāraṇī-meaning of the sūtra, the discipline, and the mātṛkā that is not shared with outsiders; that, by this dhāraṇī-meaning not shared, He might cause the bodhisattvas to enter into the very profound hidden intent of the dharmas that the Tathāgata has spoken."

The Buddha told the bodhisattva Mañjuśrī: "Good son! Listen closely now, and I shall briefly speak for you the dhāraṇī-meaning that is not shared, so as to cause the bodhisattvas well to awaken into the hidden-intent words that I have spoken.

"Good son! Whether the defiled dharmas, whether the pure dharmas — I say that all of them, every kind, are without any function, and are also without any pudgala, because in every kind they are apart from any doing. It is not that the defiled dharmas are first defiled and afterward made pure; nor that the pure dharmas are pure afterward and defiled before. The common run of ordinary beings, upon the coarse-and-heavy body, cling to the own-nature and the differences of the dharmas and of the pudgala, and, with the deluded view that has dormant tendencies for its condition, reckon and cling to an "I" and a "mine"; by reason of this deluded view, they then say: I see, I hear, I smell, I taste, I touch, I know, I eat, I do, I am defiled, I am purified — a class such as this of wrong applications turns on without rest. If anyone can know, as it truly is, a principle such as this, he can forever sever the coarse-and-heavy body, and win that in which all afflictions do not abide, utmost purity, freedom from all conceptual elaboration, the unconditioned for its resting-place, and freedom from all application. Good son! You should know that this is what is called the briefly-spoken dhāraṇī-meaning that is not shared."

At that time the World-Honoured One, wishing to make this meaning clear once more, proclaimed it again in a verse, which one may construe thus: All the defiled and the pure dharmas are without any function, without any pudgala; because I declare that they are apart from any doing, the defiled and the pure have no before-and-after. Upon the coarse-and-heavy body, beings, with the deluded view that has dormant tendencies for its condition, reckon and cling to an "I" and a "mine," and by this deluded view they say "I see" and the rest, on to saying "I eat, I do, I am defiled, I am purified." If one can know, as it truly is, a principle such as this, only then can one forever sever the coarse-and-heavy body, and win that which has neither defilement nor purity, no conceptual elaboration, with the unconditioned for its resting-place, and freedom from all application.

The bodhisattva-mahāsattva Mañjuśrī again said to the Buddha: "World-Honoured One! How is one to know the mark of the arising of the mind of the Tathāgatas?"

The Buddha told the bodhisattva Mañjuśrī: "Good son! This one, the Tathāgata, is not made manifest by the arising of mind, manas, and consciousness; and yet the Tathāgatas do have an arising of mind-dharmas that is without application — you should know that this is like a transformation."

The bodhisattva Mañjuśrī again said to the Buddha: "World-Honoured One! If the Tathāgatas' Dharma-body is apart from all application, then, there being no application, how can there be an arising of mind-dharmas?"

The Buddha told the bodhisattva Mañjuśrī: "Good son! By reason of the power of the means and prajñā cultivated formerly, there is an arising of mind. Good son! It is as when a person is just entering mindless sleep: it is not that he makes any application toward waking, but rather that, by the force of the application made formerly, he wakes again. Or as when a person is just within the cessation-attainment: it is not that he makes any application toward emerging from it, but rather that, by the force of the application made formerly, he again rises from the attainment. Just as the mind arises again out of sleep and out of the cessation-attainment, so too is it with the Tathāgata: by reason of the power of the means and prajñā cultivated formerly, you should know that there is again an arising of mind-dharmas."

Whether the Transformation-body Has Mind or Is Without Mind

The bodhisattva Mañjuśrī again said to the Buddha: "World-Honoured One! As for the Tathāgata's transformation-body, should it be said to have mind, or to be without mind?"

The Buddha told the bodhisattva Mañjuśrī: "Good son! It is neither possessed of mind nor without mind. Why so? Because it has no mind of its own, yet it has a mind dependent on another."

The Difference Between the Tathāgata's Sphere of Activity and His Domain

The bodhisattva Mañjuśrī again said to the Buddha: "World-Honoured One! The Tathāgata's sphere of activity and the Tathāgata's domain — what difference is there between these two?"

The Buddha told the bodhisattva Mañjuśrī: "Good son! The Tathāgata's sphere of activity is the inconceivable, measureless virtue that, in all its kinds, all the Tathāgatas hold in common — the pure Buddha-land adorned for the multitude. The Tathāgata's domain is the difference of the five realms in all their kinds. Which five? First, the realm of sentient beings; second, the realm of worlds; third, the realm of dharmas; fourth, the realm of the disciplined; fifth, the realm of the means of disciplining. Thus is named the difference between the two."

The Three Marks of Non-Duality in Attaining Right and Full Awakening, Turning the Dharma-wheel, and Entering Nirvāṇa (the causes-and-conditions of the merits won by seeing, hearing, and serving the transformation-body)

The bodhisattva Mañjuśrī again said to the Buddha: "World-Honoured One! The Tathāgata's attaining of right and full awakening, His turning of the right Dharma-wheel, and His entering into great nirvāṇa — these three, what mark, should one know, do they have?"

The Buddha told the bodhisattva Mañjuśrī: "Good son! You should know that these three are all of a non-dual mark: namely, neither attaining right and full awakening, nor not attaining right and full awakening; neither turning the right Dharma-wheel, nor not turning the right Dharma-wheel; neither entering great nirvāṇa, nor not entering great nirvāṇa. Why so? Because the Tathāgata's Dharma-body is ultimately pure, and the Tathāgata's transformation-body ever displays itself."

The bodhisattva Mañjuśrī again said to the Buddha: "World-Honoured One! The classes of sentient beings merely see, hear, and serve upon the transformation-body, and thereby give rise to merits; what causes-and-conditions has the Tathāgata toward them?"

The Buddha told the bodhisattva Mañjuśrī: "Good son! Because the Tathāgata is the cause-and-condition that is their predominant object, and because that transformation-body is upheld and maintained by the Tathāgata's power."

The Sending-Forth of the Great Wisdom-Light and the Issuing of Transformation-body Images〔where Woncheuk's segment naming skips this "nine"〕

The bodhisattva Mañjuśrī again said to the Buddha: "World-Honoured One! Equally without application, by what cause-and-condition can the Tathāgata's Dharma-body send forth the great wisdom-light for sentient beings and issue measureless transformation-body images, whereas the liberation-body of śrāvakas and pratyekabuddhas has no such thing?"

The Buddha told the bodhisattva Mañjuśrī: "Good son! It is as when, equally without application, the two kinds of crystal gem, water and fire, of the sun-disc and the moon-disc can send forth a great light, whereas the other water-and-fire crystal gems cannot — this is because they are upheld and maintained by beings of great majestic virtue, and by the predominant force of beings' deeds. Or as when, from a maṇi-gem carved and adorned by that skillful craftsman, there can issue an image of an imprint, whereas the uncarved cannot. Just so is the Tathāgata: founded upon the means and prajñā of the measureless dharma-realm, most well cultivated and polished, gathered together into the Tathāgata's Dharma-body, He can thereupon send forth the great wisdom-light and issue every kind of transformation-body image; it is not that from that liberation-body alone can such a thing be."

The Majestic Virtue That Upholds and Maintains Body and Wealth (causing birth in houses of great wealth and rank)

The bodhisattva Mañjuśrī again said to the Buddha: "World-Honoured One! As the World-Honoured One has said: 'The majestic virtue, upheld and maintained, of the Tathāgata and the bodhisattvas can cause beings, within the desire realm, to be born in great and wealthy and high-ranking houses, such as those of the kṣatriyas and brahmins, with human body and wealth and treasures all complete; or, in the desire-realm heavens, the form realm, and the formless realm, to obtain body and wealth all complete.' World-Honoured One! What hidden intent is there in this?"

The Buddha told the bodhisattva Mañjuśrī: "Good son! The majestic virtue, upheld and maintained, of the Tathāgata and the bodhisattvas — whether the path or the practice — can in every place cause beings to obtain body and wealth all complete; and accordingly, as is fitting for each, He sets forth for them this path and this practice. If anyone can rightly cultivate-and-practise this path and this practice, then in every place the body and wealth he obtains are all complete. If any beings go against and slight this path and this practice, and moreover give rise toward Me to a mind of harm and a mind of anger, then after their lives end, the body and wealth they obtain in every place are all low and mean. Mañjuśrī! By reason of these causes-and-conditions, you should know that the majestic virtue, upheld and maintained, of the Tathāgata and the bodhisattvas not only can cause body and wealth to be complete; the majestic virtue upheld and maintained by the Tathāgata and the bodhisattvas can also cause beings' body and wealth to be low and mean."

The Mark of the Majestic Virtue That Upholds and Maintains Sentient Beings

The Difference Between Pure and Impure Lands (upholding the teaching in practice · the great assembly's winning of the realization-awakening of the perfect Dharma-body)

The bodhisattva Mañjuśrī again said to the Buddha: "World-Honoured One! In the impure lands, what is easy to obtain and what is hard to obtain? In the pure lands, what is easy to obtain and what is hard to obtain?"

The Buddha told the bodhisattva Mañjuśrī: "Good son! In the impure lands, eight matters are easy to obtain, and two matters are hard to obtain. Which eight matters are easy to obtain? First, outsiders; second, beings who suffer; third, the differences of rise and fall in lineage and family-station; fourth, the doing of evil deeds; fifth, the breaking of moral discipline; sixth, the evil destinies; seventh, the lower vehicle; eighth, bodhisattvas of low and mean resolve and application. Which two matters are hard to obtain? First, the resort and gathering of bodhisattvas of surpassing resolve and application; second, the appearing of a Tathāgata in the world. Mañjuśrī! In the pure lands it is the opposite of the above: you should know that those eight matters are exceedingly hard to obtain, while those two matters are easy to obtain."

At that time the bodhisattva Mañjuśrī said to the Buddha: "World-Honoured One! In this Dharma-gateway of unravelling the profound mystery, what is this teaching called? How am I to uphold it?"

The Buddha told the bodhisattva Mañjuśrī: "Good son! This is named the teaching of true and final meaning on the Tathāgata's accomplishment of what is to be done; toward this teaching of true and final meaning on the Tathāgata's accomplishment of what is to be done, you should uphold it!"

When this teaching of true and final meaning on the Tathāgata's accomplishment of what is to be done was spoken, within the great assembly there were seventy-five thousand bodhisattva-mahāsattvas, who all won the realization-awakening of the perfect Dharma-body.