瑜伽師地論 白話全本 · 冊13

The Overall Heading of the Bodhisattva Stage: Ten Dharmas

The Pratyekabuddha Stage has already been spoken of above. What, then, is the Bodhisattva Stage?

First, a summary verse (uddāna) sets it all out at once: sustaining comes first; next are the mark, the divisions, the exalted resolve, the abidings, birth, gathering-in, the grounds, and practice; establishing is placed last.

There are ten dharmas that completely gather together the "path" and the "fruit" of the Mahāyāna bodhisattva. Which ten? First, sustaining; second, the mark; third, the divisions; fourth, the exalted resolve; fifth, the abidings; sixth, birth; seventh, gathering-in; eighth, the grounds; ninth, practice; tenth, establishing.

What "Sustaining" Means

What is called sustaining? It is the bodhisattvas' own vehicle-lineage, the mind of awakening first aroused, and all the dharmas that are factors of awakening — these three together are named sustaining.

Why is it put this way? Because the bodhisattvas, taking the lineage of their own vehicle as that on which they rest and as that on which they are established, thereupon have the capacity, have great power, and are able to realize unsurpassed perfect awakening; and so that lineage of their own vehicle is said to be the bodhisattvas' "sustaining that is the very capacity" (the sustaining-basis capable of buddhahood). Because the bodhisattvas, taking the mind of awakening first aroused as that on which they rest and as that on which they are established, are thereupon able — upon the six perfections of giving, discipline, patience, vigor, meditative absorption, and wisdom, upon the store of merit and the store of wisdom, and upon all the dharmas that are factors of awakening — to train diligently; and so that first arousing of the mind is said to be the bodhisattvas' "sustaining that is the intensified effort of practice" (the sustaining-basis capable of setting practice in motion). Because the bodhisattvas, taking all the cultivated dharmas that are factors of awakening as that on which they rest and as that on which they are established, thereupon bring unsurpassed perfect awakening to fullness; and so all those cultivated dharmas that are factors of awakening are said to be the "sustaining that fulfills the great awakening" (the sustaining-basis capable of fulfilling the great awakening).

As for the person (pudgala) settled in the absence of lineage — because he is without lineage, even though he has the arousing of the mind and the cultivation of intensified practice as his rest, he is certainly not capable of fulfilling unsurpassed perfect awakening. By this principle one may know: even if a person has not yet aroused the mind and has not yet cultivated the intensified practice of a bodhisattva, so long as he has lineage, his lineage may already be called "sustaining" in relation to that one without lineage. Furthermore, a person already settled in lineage, if he does not arouse the mind and does not cultivate the intensified practice a bodhisattva carries out, then, though he has the capacity, he cannot swiftly realize unsurpassed awakening; whereas the one opposite to this (who has both lineage and the arousing of the mind and cultivation) — it should be known — is able to realize it swiftly.

Again, this lineage, already named "sustaining," is also named an aid, named a cause, named a support, named a stepping-stage, named a forerunner, and named a dwelling-house 〔six alternate names〕. Just as lineage is spoken of thus 〔having these six names〕, so too the mind first aroused and the intensified practice cultivated 〔may likewise have these names〕 — it should be known — are just the same.

What "Lineage" Means: The Two Lineages

What is called lineage? Stated briefly, there are two kinds: first, the innate lineage; second, the cultivated lineage.

As for the innate lineage (the lineage that abides as one's own nature): it means that, among the six sense-bases of the bodhisattvas, there is that which is preeminent, bearing such-and-such a mark, handed down in succession from beginningless time, obtained as a matter of the nature of things — this is called the innate lineage. As for the cultivated lineage (the lineage accomplished through practice): it means what is obtained through the unbroken prior habituation of wholesome roots — this is called the cultivated lineage. The lineage spoken of here includes both the innate and the cultivated.

Again, this lineage is also named a seed, also named an element, and also named a nature. Again, this lineage, when it has not yet been habituated into fruit, is called "subtle," because there is as yet no fruit; when it has already been habituated into fruit, it is called "coarse," because it is present together with the fruit.

The Preeminence of Lineage: Realizing the Purity of the Two Obstructions; Four Matters Surpassing the Two Vehicles

When the bodhisattvas have accomplished lineage, they already surpass all śrāvakas and pratyekabuddhas — how much more, then, all other sentient beings. It should be known that this lineage is unsurpassed and supreme. Why? Stated briefly, there are two kinds of "purity": first, the purity of the afflictive obstruction; second, the purity of the cognitive obstruction. The lineage of all śrāvakas and pratyekabuddhas is able in time to realize only the purity of the afflictive obstruction, and is not able to realize the purity of the cognitive obstruction; whereas the bodhisattva lineage is able in time both to realize the purity of the afflictive obstruction and to realize the purity of the cognitive obstruction. Therefore it is said that, in relation to all those 〔the two vehicles and the other sentient beings〕, the bodhisattva lineage is unsurpassed and supreme.

Further, by four matters it may be known that the bodhisattva surpasses all śrāvakas and pratyekabuddhas. Which four? First, superiority of faculty; second, superiority of practice; third, superiority of skill-in-means; fourth, superiority of fruit. As for superiority of faculty: the bodhisattvas are by nature of sharp faculty, the pratyekabuddha of middling faculty, the śrāvaka of soft faculty — this is called superiority of faculty. As for superiority of practice: the bodhisattvas are able both to benefit themselves and to benefit others, benefiting and bringing ease to measureless beings, having pity on the world, causing gods and humans to attain the benefit and ease of the ultimate meaning; whereas the śrāvakas and pratyekabuddhas practice only self-benefit — this is called superiority of practice. As for superiority of skill-in-means: the śrāvakas and pratyekabuddhas are able to cultivate skill only upon the aggregates, the elements, the sense-bases, dependent origination, and the possible-and-impossible; the bodhisattva is able to cultivate skill upon these and upon all the other sciences as well — this is called superiority of skill-in-means. As for superiority of fruit: the śrāvaka is able to realize only the awakening of a śrāvaka, the pratyekabuddha only the awakening of a pratyekabuddha, while the bodhisattva is able to realize anuttarā samyaksaṃbodhi (unsurpassed perfect awakening) — this is called superiority of fruit.

The Lineage-Marks of the Six Perfections

Again, the bodhisattvas have the lineage-marks of the six perfections, and by these marks others can be made to know that this person is truly a bodhisattva. They are: the lineage-mark of the perfection of giving, and the lineage-marks of the perfections of discipline, patience, vigor, meditative absorption, and wisdom.

The Lineage-Mark of Giving

What is the bodhisattva's lineage-mark of the perfection of giving? It is that the bodhisattvas are by nature glad to give: with goods presently at hand and fit to be relinquished, they are able, constantly and without interval, and evenly, to distribute them among others, giving with a mind that gives rise to joy, and afterward with not the slightest regret. Even when the thing given is little, they are able to apportion it evenly; the bounty they bestow is vast and not stinting. Should there be nothing to give, they harbor deep shame. They constantly delight in praising giving on others' behalf and in urging others to give, and rejoice at heart on seeing one who is able to give. Toward those to be honored, those advanced in years and virtue, fields of merit, and those worthy of offerings, they rise from their seats and offer with reverence. Upon the various matters, blameless and beneficial to beings, of this world and the next, whether asked or not asked, they explain reasonably for others' sake. Should there be beings dreading the calamities of king, thief, or of water and fire, they bestow fearlessness upon them, and are able, amid all sorts of most dreadful straits, to rescue and draw them out according to their strength. Goods left in their keeping they never betray or lose. Should they owe others a debt, they never in the end deny it or deceive. In goods held in common with others, likewise they practice no deceit. Toward those whose minds are deluded and infatuated by such precious things as maṇi-jewels, pearls, lapis lazuli, conch, jade discs, coral, gold and silver, and by the necessaries of life, they are able rightly to guide and awaken them. They do not even let others deceive that deluded one — how much less deceive him themselves. By nature they are fond of vast wealth and station, and delight in making good use of all such vast resources; they delight in doing great undertakings, and do not take the narrow, mean way. Toward the various matters of the world that appear and beguile — drinking, women, gambling, song and dance, entertainers, and the like — they are able swiftly to weary of them and cast them off, and give rise to deep shame. Gaining even a great treasure, they still do not cling to it — how much less would they cling to a small gain. Of this kind, it should be known, is what is called the bodhisattva's lineage-mark of the perfection of giving.

The Lineage-Mark of Discipline

What is the bodhisattva's lineage-mark of the perfection of discipline? It is that the evil deeds of body, speech, and mind that the bodhisattvas naturally bring about are all of the soft (that is, slight) class, not utterly cruel, and do not utterly harm and vex beings. Even if they have done an evil deed, they are able swiftly to repent and reform, constantly harboring shame, giving rise to no gladness. They do not use blade, staff, hand, or clod to vex and harm beings; toward all sentient beings, by nature they constantly hold loving-kindness. Toward those to whom reverence is due, they rise in time to welcome them, join palms and inquire after them, and bow in their presence. They cultivate deeds of concord and respect; what they do is nimble and ready, not dull, and they are well able to accord with others' minds. They constantly smile first, unfolding a countenance mild and level in its gaze, keeping far from knitted brows and furrowed forehead, and open speech with a greeting first. Toward beings who have shown them kindness, they know the kindness and plan to requite it. Toward those who come seeking, they constantly keep an upright mind, and do not use flattering or deceitful words to put them off and decline. They seek goods in accord with the Dharma, using no unlawful means, using no hasty or coarse and violent manner. By nature they constantly delight in cultivating deeds of merit. They are able even to encourage and help others in cultivating merit — how much more would they not fail to cultivate it themselves. Should they see, or should they hear, of the suffering others undergo — that is, killing, binding, cutting, severing, beating, reviling, and coercing — they weigh these sufferings even more heavily than suffering undergone by themselves, and more heavily than the weight they give to "reception in the present dharma" (retribution in this present life) and to "reception in a later life." Toward even a small transgression they deeply see something to dread — how much more toward many transgressions. Upon the various matters others are to attend to — that is, trading, farming, herding, serving the king, writing and sealing, reckoning and counting, being skilled at harmonizing disputes, seeking treasure, guarding stores, contriving to yield interest and gain, and giving, marriage, and gatherings — upon all these lawful matters, they are willing to join with others and help. Upon the various quarrels, litigations, and contentions of others, or the other matters of mutual vexation that are able to cause self and others meaningless, profitless suffering and distress — upon all these unlawful matters, they do not then join with others. They are well able to hold back what should not be done, namely the ten kinds of evil, unwholesome courses of action. They do not go against others' bidding, and are well able to accord with others, sharing in patience and sharing in discipline with them. Upon others' undertakings, following what those others wish, they would rather set aside their own affairs to see to them. Their mind is gentle and pure; anger and the wish to harm do not continue on and on, but are cast off as soon as they arise, and the good and worthy mind rises again. They esteem truthful speech, do not delude and beguile others, do not sunder others' beloved bonds, and do not delight in — nor lightly utter — that meaningless, profitless, unfitting talk. Their speech is constantly gentle, without coarseness; toward even their own servants they use no bitter words or evil words — how much less toward others. They revere and love those of virtue, and truly praise them. Of this kind, it should be known, is what is called the bodhisattva's lineage-mark of the perfection of discipline.

The Lineage-Mark of Patience

What is the bodhisattva's lineage-mark of the perfection of patience? It is that the bodhisattvas, by nature, toward the harm others do to them, have no anger and no wish to harm, and do not turn about and retaliate. Should the other come to conciliate and apologize, they are able swiftly to accept it, in the end forming no rancor and harboring no long-held grudge. Of this kind, it should be known, is what is called the bodhisattva's lineage-mark of the perfection of patience.

The Lineage-Mark of Vigor

What is the bodhisattva's lineage-mark of the perfection of vigor? It is that the bodhisattvas are by nature naturally diligent, rising early and retiring late, not deeply clinging to the pleasure of sleep and ease. Upon what is to be done they are bold in decision and glad to do it, giving rise to no sloth; they ponder and select the skillful means, and must bring it to ultimate completion. In whatever undertakings they engage, they are firm and resolute; if it is not yet wholly done, not yet wholly brought to its end, they never in mid-course grow slack, abandon it, or shrink back. Toward the various vast ultimate meanings, their mind is not timid, and they do not slight themselves, but give rise to a bold and fierce mind: I now have the power to be able to realize that 〔ultimate meaning〕. Whether they enter into the great assembly, or engage in mutual debate with others, or take up the other various hard-to-do undertakings, they harbor no dread. Upon a great affair able to draw forth benefit and meaning, they still have no deep weariness — how much less upon a small affair. Of this kind, it should be known, is what is called the bodhisattva's lineage-mark of the perfection of vigor.

The Lineage-Mark of Meditative Absorption

What is the bodhisattva's lineage-mark of the perfection of meditative absorption? It is that the bodhisattvas are by nature able to ponder the meaning of the Dharma with fine discernment, without much distraction. Should they see, or should they hear, of a place of āraṇya (an empty and quiet place), of crag, of grove and thicket, of remote bedding and seat (a dwelling seldom trodden), places where people do not commonly come and go, remote from evil beings, they accordingly dwell in silence (dwell settled and still). Thereupon they give rise to a thought like this: this place is at ease, and can bring about departure and seclusion. They constantly hold deep love and longing for "departure" and for "seclusion." By nature their afflictions are slight and thin, the various hindrances are light, and the coarse-and-heavy (the coarse and heavy latencies of affliction) are feeble. Reaching a place of seclusion, they ponder their own benefit and meaning, and their mind is not much entangled and bound by the various evil discursive thoughts. Toward the class of foes and enemies, they are still able swiftly to settle into a loving-kindness mind — how much more toward the beloved and the neutral (those neither dear nor hostile). Should they see, or should they hear, of a suffering being oppressed and vexed by the various sufferings, they give rise to a great compassion mind, and toward that being contrive to rescue and relieve it according to their ability and according to their strength, causing it to depart from the manifold sufferings. Toward all beings, by nature they naturally delight to bestow benefit and ease. Amid the various hardships — the decline and death of kin, the loss of treasure, being killed, bound, imprisoned, and driven out and cast away — they are all able patiently to endure. By nature they are keen and clever; toward the Dharma they are able to receive it, able to hold it firmly, and able to ponder it; accomplishing the power of recollection, they are able themselves to remember matters done and said long ago, and able also to make others recall them. Of this kind, it should be known, is what is called the bodhisattva's lineage-mark of the perfection of meditative absorption.

The Lineage-Mark of Wisdom

What is the bodhisattva's lineage-mark of the perfection of wisdom? It is that the bodhisattvas accomplish an innate, co-born wisdom, able to enter into the domain of all the sciences. By nature they are not dull, not dim (not benighted), not deluded. Everywhere, in each and every place remote from heedlessness, they ponder and select with power. Of this kind, it should be known, is what is called the bodhisattva's lineage-mark of the perfection of wisdom.

The Coarse Mark of Lineage · Seen in Full Presence Only by a Buddha

It should be known that what has been spoken of above is the "coarse mark" of the bodhisattva's lineage — that by which the lineage can be inferred (deduced). As for the settled real meaning (the ultimate true nature of lineage), only a Buddha, the World-Honored One, is able to see it ultimately, in full presence, in person.

Because the lineage-nature the bodhisattvas possess corresponds to such-and-such virtues, it accomplishes the various worthy, good, and pure-white dharmas. Therefore it is able to serve as the cause for realizing "the hard-to-attain, most-supreme, inconceivable, unmovable, and unsurpassed fruit of the Tathāgata" — to say it thus is what accords with right principle; any other way of putting it does not accord.

Lineage's Correspondence with the Pure Dharmas · Though It Falls into Evil Destinies, There Is a Difference

The bodhisattva who has lineage — so long as he is not yet defiled by the "four secondary afflictions" that run contrary to the pure dharmas (whether they be present in full or not in full) — is by nature in correspondence with the pure dharmas as above. If he is defiled, then these pure dharmas all fail to appear, or at one time he is born among the various evil destinies. But even if the bodhisattva is born among the various evil destinies, by the power of lineage, it should be known, there is a great difference between him and the others who fall into evil destinies. That is to say: that bodhisattva long dwelling in birth-and-death, or occasionally born into the various evil destinies, though for a time born therein, is able swiftly to be liberated; though in an evil destiny, does not, like the other sentient beings who fall into evil destinies, undergo fierce and sharp feelings of suffering; and though touched by a slight suffering, is able thereby to give rise to an exalted weariness-and-disgust, and toward those sentient beings born into evil destinies and undergoing suffering to give rise deeply to a compassion mind. All such matters as these are on account of lineage — kindled and set in motion by the cause that is the great compassion of the Buddha. Therefore it should be known that the bodhisattva who has lineage, though born into an evil destiny, has a great difference from the others who fall into evil destinies.

The Four Secondary Afflictions

What are called the "four secondary afflictions" that run contrary to the pure dharmas of the bodhisattva of lineage? First, the heedless one, who, on account of unbroken prior habituation to the various afflictions, has by nature bred fierce and long-lasting afflictions — this is called the first secondary-affliction nature. Second, the deluded one, the one without skill, who cleaves to bad friends — this is called the second secondary-affliction nature. Third, one hemmed in by elders, husband, king, thief, and foes and enemies, and the like, who is not at his own disposal, whose mind is confused and disordered — this is called the third secondary-affliction nature. Fourth, one lacking in the necessaries of life, who is caught up in concern for body and life 〔pressed by body and life to do evil〕 — this is called the fourth secondary-affliction nature.

Four Conditions: Though Having Lineage, Not Realizing Swiftly

Again, the bodhisattvas, though possessing lineage in full, by four kinds of conditions are not able swiftly to realize anuttarā samyaksaṃbodhi (unsurpassed perfect awakening). Which four?

First, the bodhisattvas have not, before, met true good friends such as buddhas and bodhisattvas to expound for them the unerring path of awakening. This is called the first condition.

Second, the bodhisattvas, though they have met good friends who expound the right path for them, grasp it wrongly, and, in what the bodhisattvas are rightly to train in, train in a topsy-turvy way. This is called the second condition.

Third, the bodhisattvas, though they have met good friends who expound the right path for them, and in what the bodhisattvas are rightly to train in train without error, yet in the skillful means of intensified practice are lax and slow, slothful and lazy, and are not able to accomplish a bold, fierce, and blazing vigor. This is called the third condition.

Fourth, the bodhisattvas, though they have met good friends who expound the right path for them, and in what the bodhisattvas are rightly to train in train without error, and are also bold and vigorous in intensified practice, yet their wholesome roots are not yet ripe, their store of awakening is not yet fulfilled, and they have not yet, over a long time, accumulated and habituated all the dharmas that are factors of awakening. This is called the fourth condition.

In this way, though the bodhisattva has lineage, because there is some lack in the conditions, he is not able swiftly to realize unsurpassed awakening; if the conditions are complete, then he is able to realize it swiftly.

As for the person without lineage — even if he has everything 〔the arousing of the mind, intensified practice, and the rest〕, and even down to having every one of all the kinds 〔of every sort of skillful means〕 — it should be known, he certainly does not realize awakening.

The Five Marks of Arousing the Mind

This chapter belongs to the First Section of the fifteenth stage in the Basic Section, the Bodhisattva Stage.

Further: the mind that the bodhisattva first arouses is, among all the right vows held by all bodhisattvas, the "first right vow" — it is able to gather in, universally, all the remaining right vows. And so "arousing the mind" has, as its intrinsic nature, this "first right vow."

Again, when bodhisattvas rouse the mind of right vow and seek awakening, they arouse this mind and speak these words: "May I be resolved to realize unsurpassed perfect awakening, able to work every benefit and welfare for sentient beings, and finally to settle them in the ultimate nirvāṇa and in the vast wisdom of the Tathāgata." Such an arousing of the mind is, resolutely and of oneself, a seeking of unsurpassed awakening, and a seeking to work the benefit and welfare of sentient beings. And so "arousing the mind" has, as its mode of activity, this "resolute seeking."

Again, bodhisattvas arouse the mind and seek in dependence on great awakening and in dependence on all the benefit and welfare of sentient beings; it is not without an object. And so "arousing the mind" has, as its object-field, "great awakening and all the benefit and welfare of sentient beings."

Again, because the bodhisattva's first arousing of the mind takes for its foremost the surpassing wholesome roots of all the factors of awakening, it is wholesome, utterly wholesome; it is worthy, utterly worthy; it is fine, utterly fine; and it is joined with the quality of "running counter to the three kinds of evil bodily, verbal, and mental conduct toward all the sites of sentient beings."

Again, the right vow that arises from the bodhisattva's first arousing of the mind is, compared with all the other fine and wholesome right vows that seek the welfare of this world and of what is beyond this world, the foremost and the unsurpassed. In this way one should know that the first arousing of the mind has five marks: first, its intrinsic nature; second, its mode of activity; third, its object; fourth, its quality; fifth, its supremacy.

The Four Other Names of Arousing the Mind

Again, once bodhisattvas have first aroused the mind, they are at once named "entering upon unsurpassed awakening," listed in advance among the number of the bodhisattvas of the Great Vehicle — this is said according to the principle of conventional speech, and so arousing the mind is "subsumed under entering." Again, bodhisattvas must arouse the mind before they can, by gradual stages, swiftly realize unsurpassed perfect awakening; it is not that they can do so without having aroused it. And so arousing the mind is able to serve as "the root of unsurpassed awakening." Again, bodhisattvas, taking pity on all beings that have suffering, arouse the mind of awakening in order to rescue and deliver them. And so arousing the mind is "an outflow of great compassion." Again, bodhisattvas take the first arousing of the mind as their basis and their establishment, and thereupon are universally able to train, within the bodhisattva-training in all the factors of awakening and in working the welfare of sentient beings. And so arousing the mind is "the basis of all bodhisattva-training." In this way one should know that the first arousing of the mind is subsumed under entering, the root of awakening, an outflow of great compassion, and the basis of training.

Coming Forth for Good and Not Coming Forth for Good · Turning Back and Not Turning Back

Again, the bodhisattva's first arousing of the mind is, put briefly, of two kinds: first, that which comes forth for good; second, that which does not come forth for good. As for "coming forth for good," it is that, after the mind has been aroused, it follows on to the very end and turns no more back. "Not coming forth for good" is that, after the mind has been aroused, it cannot follow on thoroughly, and turns back again. This "turning back of the aroused mind" is again of two kinds: first, final; second, not final. Final turning-back is that, once one has turned back, one cannot again arouse the mind that seeks awakening. Not-final turning-back is that, having turned back, one again and again arouses the mind that seeks awakening.

Four Conditions · Four Causes · Four Powers

One should know that the bodhisattva's first arousing of the mind arises through four kinds of condition, four kinds of cause, and four kinds of power.

The Four Conditions

What are the four conditions? First: there is a son of good family or a daughter of good family who sees that the buddhas and the bodhisattvas possess an inconceivable, most marvelous and rare might of supernormal transformation, or who hears of such a thing from one who is trustworthy; and having seen or heard it, thinks: "Unsurpassed awakening possesses great majestic power, able to make those who abide in it and practice it accomplish such a might of supernormal transformation." Through the dominant power of this seeing and hearing, one deeply gives rise to a settled conviction in great awakening, and thereby arouses the mind of great awakening — this is the first condition for first arousing the mind. Second: there is a class of person who, though not seeing or hearing the might of supernormal transformation as above, yet hears expounded "the marvelous right Dharma and the teaching of the bodhisattva canon that depend upon unsurpassed perfect awakening," and having heard it, deeply believes; through the dominant power of hearing the right Dharma and of deep belief, one deeply gives rise to a settled conviction in the Tathāgata's wisdom, and, in order to attain the Tathāgata's marvelous wisdom, arouses the mind of awakening — this is the second condition. Third: there is a class of person who, though not hearing the right Dharma, yet sees that all the phenomena of the bodhisattva canon are about to be lost and to sink away; and having seen it, thinks: "If the phenomena of the bodhisattva canon long abide in the world, they can extinguish the great suffering of measureless beings. I ought to uphold and maintain the phenomena of the bodhisattva canon, and arouse the mind of awakening, in order to extinguish the great suffering of measureless beings." Through the dominant power of guarding and upholding the phenomena of the bodhisattva canon, one deeply gives rise to a settled conviction in the Tathāgata's wisdom, and, in order to attain the Tathāgata's marvelous wisdom, arouses the mind of awakening — this is the third condition. Fourth: there is a class of person who, though not seeing the right Dharma about to be lost, yet, in the final eon, the final age, the final time, sees that the various defiled and evil beings are, in body and mind, troubled and disturbed by the "ten accompanying afflictions" — that is, much stupidity, much lack of conscience and shame, much stinginess and envy, much grief and suffering, much coarse heaviness, much affliction, much evil conduct, much heedlessness, much indolence, much disbelief; and having seen it, thinks: "In this greatly defiled and evil age, at the very time when the various accompanying afflictions arise and disturb, even those able to arouse the inferior mind of awakening of the śrāvaka or the pratyekabuddha are hard to find, how much more those able to arouse the mind of unsurpassed perfect awakening. I ought therefore to arouse the great mind of awakening, so that the measureless sentient beings of this evil age may train in accord with me and rouse the vow of awakening." Through the dominant power of seeing how, in the final eon, arousing the mind is hard to come by, one deeply gives rise to a settled conviction in great awakening, and thereby arouses the mind of great awakening — this is the fourth condition.

The Four Causes

What are the four causes? First: that bodhisattvas are complete in lineage — this is the first cause for first arousing the mind. Second: that bodhisattvas are gathered in by the buddhas, the bodhisattvas, and good friends — this is the second cause. Third: that bodhisattvas often give rise to a heart of compassion toward all beings — this is the third cause. Fourth: that bodhisattvas, in the face of the great suffering of birth-and-death and of the hard and painful practices — over an exceedingly long time, of many kinds, fierce, uninterrupted, and unremitting — have no timidity or fear — this is the fourth cause.

"Complete in lineage" means: if bodhisattvas are surpassing in the six sense-spheres, transmitted on and on from the beginningless world and attained by the very nature of things, this, one should know, is being complete in lineage. "Complete in good friends" may be known by four marks: the good friend one meets is by nature not dull or foolish, but clever, sharp, and wise, and does not fall into evil views (one); he never teaches others to practice heedlessness, nor bestows the instruments of heedlessness (two); he never teaches others to practice evil conduct, nor bestows the instruments of evil conduct (three); and he never urges others to cast off the surpassing faith, aspiration, undertaking-of-training, vigor, skillful means, and quality, and to practice instead the inferior ones — that is, he never urges casting off the Great Vehicle to practice the Two Vehicles, nor casting off the cultivation of wisdom to practice reflection, nor casting off reflection to practice hearing, nor casting off hearing to practice deeds of merit, nor casting off keeping the precepts to practice the giving of wisdom; he never urges casting off surpassing qualities of this kind to practice inferior qualities of this kind (four). "Often giving rise to a heart of compassion" may be known by four causes-and-conditions: though bodhisattvas have, in the ten directions, measureless and boundless worlds without suffering, they are yet born in a world that has suffering, wherein constantly there are the many sufferings to be found; or they see another oppressed by a single suffering, or see themselves oppressed by a single suffering, or see self and others undergoing suffering, or see both alike oppressed for a long time by fierce and uninterrupted great suffering; and this bodhisattva, relying on his own lineage, being by nature kind and worthy, in dependence on these four kinds of situation, though not yet practiced in it, is able to give rise to compassion — lesser, middling, and greater — without break. "Not being timid or fearful in the face of the suffering of birth-and-death" may be known by four causes-and-conditions: bodhisattvas are by nature brave and hardy, enduring and strong (one); by nature keen and clever, able to reflect rightly, complete in the power of discernment (two); able to accomplish, toward unsurpassed perfect awakening, a settled conviction of the highest purity (three); and able to accomplish, toward all beings, a compassion of deep heart of the highest degree (four).

The Four Powers

What are the four powers? First, one's own power; second, another's power; third, the power of cause; fourth, the power of intensified practice. That bodhisattvas, through their own force, are able to give rise to a deep delight in unsurpassed perfect awakening — this is the first power for first arousing the mind. That they give rise to deep delight through the force of another — this is the second power. That bodhisattvas, having in former lives practiced the wholesome dharmas corresponding to the Great Vehicle, are now able — merely by getting to see the buddhas and bodhisattvas for a moment, or merely by getting to hear their praise and acclaim — to arouse the mind of awakening swiftly, how much more so upon personally beholding their spiritual power and personally hearing the right Dharma — this is the third, the power of cause. That bodhisattvas, in the present life, draw near to good persons, hear the right Dharma, reflect on it truly, and so forth, and over a long time cultivate the many kinds of wholesome dharmas, and, through this intensified practice, arouse the mind of awakening — this is the fourth, the power of intensified practice.

Firm and Not Firm

If bodhisattvas, in dependence on the four conditions and four causes above, general and particular, arouse the mind whether through their own power, or through the power of cause, or through the combining of these two powers, one should know that this mind is firm and unmoving. If they arouse the mind through another's power, or through the power of intensified practice, or through the combining of these two powers, one should know that this mind is neither firm nor solid, and is not unmoving either.

The Four Causes-and-Conditions of Turning Back

There are four causes-and-conditions able to make a bodhisattva turn back and lose the mind of awakening. Which four? First, incompleteness of lineage; second, being gathered in by evil friends; third, being thin and slight in compassion toward all beings; fourth, that toward the great suffering of birth-and-death and the hard and painful practices — over an exceedingly long time, of many kinds, fierce, uninterrupted, and unremitting — the mind gives rise to extreme timidity, fear, and terror. These four causes-and-conditions that make the mind turn back are the reverse of the four causes for arousing the mind above; to expound their marks in full, one should know them as before (under the four causes).

The Various Surpassing Qualities of the Firm Bodhisattva

The bodhisattva firm in the first arousing of the mind has, put briefly, two dharmas that are uncommon in the world and most rare and wondrous. Which two? First, he gathers in all beings as his retinue; second, having gathered in a retinue, he is not stained by the "faults of gathering in a retinue." The faults of gathering in a retinue are of two kinds: namely, "benefiting-or-diminishing" and "defiling favor-or-disfavor" toward the retinue. Of these two matters, the bodhisattva has neither.

The bodhisattva firm in the first arousing of the mind gives rise, toward all beings, to two kinds of wholesome and surpassing inclination: first, the inclination to benefit; second, the inclination to bring ease. The inclination to benefit is to rescue beings out of the various unwholesome places and settle them in wholesome places. The inclination to bring ease is, toward beings who are poor and destitute, without refuge and without support, to be free of a defiling mind and to give them the many kinds of beneficial instruments of ease.

The bodhisattva firm in the first arousing of the mind has two intensified practices: first, the intensified practice of inclination; second, the intensified practice of right conduct. The intensified practice of inclination is that those inclinations to benefit and to bring ease grow day and night. The intensified practice of right conduct is that day and night he is able himself to carry out the intensified practice that ripens the buddha-dharma, and, toward beings, according to what he can and to his power, in dependence on the intensified practice of inclination spoken of before, to set up the intensified practice that gives benefit and ease.

The bodhisattva firm in the first arousing of the mind has two gateways for the growth of great wholesome dharmas: first, the intensified practice of self-benefit, able to realize unsurpassed perfect awakening; second, the intensified practice of benefiting others, able to release all sentient beings from the many sufferings. As with these two gateways for the growth of great wholesome dharmas, so too, one should know, are the two great gatherings of wholesome dharmas and the two measureless great treasuries of wholesome dharmas.

The bodhisattva firm in the first arousing of the mind, by reason of the first arousing of the mind that seeks awakening, has wholesome dharmas gathered in that surpass, in two ways, all the other wholesome dharmas gathered in: first, surpassing in cause; second, surpassing in fruit. That is, all the wholesome dharmas the bodhisattva gathers in are the realizing-cause of unsurpassed perfect awakening, and the unsurpassed perfect awakening realized is their fruit; therefore they surpass even all the wholesome dharmas gathered in by the śrāvakas and pratyekabuddhas, how much more all the wholesome dharmas gathered in by other sentient beings. Therefore the wholesome dharmas the bodhisattva gathers in surpass, in both cause and fruit, all the other wholesome dharmas gathered in.

Two Benefits of Arousing the Mind · The Merit Free of Harm

The bodhisattva firm in the first arousing of the mind has, put briefly, two benefits of arousing the mind. First, once he has first aroused the mind of awakening, he is at once a field of merit revered by beings, one whom all beings ought to serve and make offerings to, and he becomes as well the father and mother of all beings. Second, once he has first aroused the mind of awakening, he is at once able to gather in the "merit free of harm."

Because this bodhisattva accomplishes such merit free of harm, he obtains the guardianship of a "doubled protection of a wheel-turning king"; and by obtaining such guardianship, whether asleep, awake, or in a swoon, all the sprites, yakṣas, house-spirits, humans, non-humans, and the like are unable to trouble or harm him. Again, when this bodhisattva takes on a further birth, held by this merit, he has little sickness or no sickness, and is not touched by long, grave illness; toward the welfare he works for beings, he is able, with body and speech, bravely to work it; he constantly expounds the right Dharma for beings, and his body is without utter weariness, his mindfulness without lapse, his mind without wearing thin. While the bodhisattva is yet in the phase of the innately-abiding lineage, all his coarse heaviness is, by its own nature, thin and slight; and once he has aroused the mind, all his coarse heaviness turns lighter still — that is, both the coarse heaviness of body and the coarse heaviness of mind. If, in order to quell epidemic and calamity, other beings use spell-phrases and bright-phrases that have no efficacy, the bodhisattva, using them, is yet able to make them efficacious, how much more those that are already efficacious. He accomplishes a surpassing gentleness and patience, able to bear the troubling of others without troubling others; seeing others trouble one another, he gives rise to deep compassionate distress. Wrath, envy, flattery, and the other accompanying afflictions he is able to crush and to make thin and slight; and if for a moment they do become active, he is able swiftly to dispel them. In whatever land or city or town he dwells, all the terrors, quarrels, and famines therein, and the epidemics and calamities worked by non-humans, do not arise if they have not arisen, and if they should arise, are straightway extinguished. Again, this bodhisattva of the first arousing of the mind may at some time be born amid the utterly evil destinies, in the hells; yet for the most part he swiftly attains release in this hell-destiny, undergoes but slight suffering, gives rise to great weariness-and-disgust, and toward the beings undergoing suffering there gives rise to a heart of great compassion — all of this by reason of having gathered in the merit free of harm. The bodhisattva firm in the first arousing of the mind, by being able to gather in the merit free of harm, thereby comes to receive such and so many surpassing benefits.

The Bodhisattva's Grounds of Training: The Seven Sites

This is the first part of the third chapter, the Chapter on Benefiting Self and Others, within the First Section of the fifteenth stage in the Basic Section, the Bodhisattva Stage. In this way, once the bodhisattva has already aroused the mind [of awakening], how is he to cultivate the various bodhisattva practices? Stated briefly, the bodhisattva's "grounds of training," his "training thus," and his "capacity to train" — all of this, gathered together into one, is named "the bodhisattva practice."

At what sites do these bodhisattvas train? They train at "seven sites." Which seven? The summary verse (uddāna) says: benefiting self, benefiting others, the true meaning, might, the ripening of sentient beings, the ripening of one's own buddha-Dharma, and the seventh, the site of awakening. Set out in order, the first is the training-site for cultivating and accomplishing one's own benefit; the second, for cultivating and accomplishing the benefit of other beings; the third, for comprehending the true meaning as it truly is; the fourth, for cultivating and accomplishing might; the fifth, for teaching and ripening sentient beings; the sixth, for cultivating and ripening one's own buddha-Dharma; and the seventh, for advancing toward and realizing unsurpassed perfect awakening.

Benefiting Self and Others Is of Ten Kinds

What is the site of benefiting self and others? Benefiting self and others, stated briefly, is of ten kinds: first, pure benefiting of self and others; second, shared benefiting of self and others; third, benefiting of self and others of the class of benefit; fourth, benefiting of self and others of the class of ease-and-joy; fifth, benefiting of self and others subsumed under cause; sixth, benefiting of self and others subsumed under fruit; seventh, benefiting of self and others in this world; eighth, benefiting of self and others in the other world; ninth, ultimate benefiting of self and others; tenth, non-ultimate benefiting of self and others.

The Pure and the Shared

What is the bodhisattva's pure and shared benefiting of self and others? As for "pure benefiting of self and others," the bodhisattvas should know it and should cut it off, because it transgresses and does not accord with the bodhisattva's code of conduct; as for the rest, they should diligently train in it, because it does not transgress and does accord with the bodhisattva's code of conduct.

Here, what the bodhisattva should know and cut off as "pure self-benefit" is this: to seek wealth and enjoyment for one's own pleasure; or, out of a stinginess with the Dharma, to seek out and hold to the teachings spoken by the buddhas and bodhisattvas [for oneself alone]; or, for the sake of being reborn in the heavens and receiving heavenly pleasures, to hold to the precepts and prohibitions and to rouse diligent effort in cultivating meditative concentration and wisdom; or to seek worldly, contaminated fruits of reward, and, for the sake of worldly wealth and food, to revere and make offerings to the buddhas' stūpas and shrines; or, coveting gain and honor, to speak of oneself, for the sake of gain and honor, as having all sorts of meaningless and untrue merits, deceiving and deluding others and gathering in gain and honor; or, wishing out of greed to make of others one's own servants, to gather a following unlawfully, not in accord with the true Dharma, in order to have them at one's command; to use deceitful expedients to rescue sentient beings, freeing them from being another's servant, only to turn about and take them in as one's own servants; to rescue sentient beings, freeing them from bonds, only to turn about and grasp them for one's own undertakings; to rescue sentient beings, freeing them, in another's hands, from the terrors of various punishments, only to turn about and subdue them so that they stand in fear of oneself; and for the bodhisattva to be attached to the pleasant abiding in the present state that the various concentrations afford, casting aside the contemplation of matters that benefit sentient beings — these, it should be known, are named "pure self-benefit." The bodhisattva should know and should cut off this practice of pure self-benefit.

If the bodhisattvas, with compassion foremost, or for the sake of dedicating [merit] to unsurpassed awakening, and also for the sake of [beings'] rebirth in the heavens, cultivate giving, patience, and the rest at all times — this, it should be known, is named "self-benefit shared with others." Again, apart from the marks stated above, all the rest of the bodhisattva's self-benefiting practices that run counter to that [pure self-benefit] — these, it should be known, are all named "self-benefit shared with others." The bodhisattva should diligently train in this.

Here, what the bodhisattva should know and cut off as "pure benefiting-of-others" is this: to cultivate giving and the rest through wrong views; and, through the view of no-cause and the view of no-fruit, to violate the moral discipline, to depart from right conduct, and [thus] to teach the Dharma to others. 〔These two are to be cut off.〕 As for these: if the bodhisattvas, skillfully turning about within the meditative absorptions and having already transcended the lower grounds, yet take in [again] the wholesome factors of the lower grounds — that is, being already able to abide securely in the absorptions, they, by the power of compassion and vow, relinquish the absorptions and, according to their wish, take rebirth again in the desire realm; and again, the bodhisattvas, having already attained mastery, work in the ten directions all sorts of transformations, performing all sorts of benefits and welfare for beings; and again, the various sages [muni], having already accomplished their own task, relying on the Tathāgata's powers, fearlessnesses, and all the other exclusive buddha-Dharmas, are able to perform immeasurable great works of benefit for immeasurable beings throughout the ten directions — these, it should be known, are named "pure benefiting-of-others." As for the practice of pure benefiting-of-others just stated, the bodhisattva should know and cut off those [first] two (giving through wrong views; violating precepts and teaching Dharma through the view of no-cause and no-fruit); as for the rest of the pure benefiting-of-others stated, he should for the most part train in it. Again, apart from the marks stated above, all the rest of the bodhisattva's practices of benefiting-others that run counter to that [pure benefiting-of-others] — these, it should be known, are all named "benefiting-others shared with self." The bodhisattva should diligently train in this.

The Class of Benefit · The Five Marks and the Four Ways of Undertaking the Dharma

What is the bodhisattva's benefiting of self and others of the class of benefit? Stated briefly, it should be known to have five marks: first, the mark of blamelessness; second, the mark of taking-in; third, the mark of this world; fourth, the mark of the other world; fifth, the mark of quiescent cessation.

If the bodhisattvas are themselves able, to whatever degree, to take in and increase wholesome factors, or cause others, to whatever degree, to take in and increase wholesome factors — exhorting, disciplining, settling, and establishing [them] — this is named the bodhisattva's benefiting of self and others of the class of benefit, the "mark of blamelessness." If the bodhisattvas are able to draw forth all the undefiled pleasure, or the pleasure of requisites, or the pleasure of abiding in concentration, of both self and others — this is named the "mark of taking-in." If the bodhisattvas' benefiting of self and others is such that some can be of benefit in this world but not in the other world, or of benefit in the other world but not in this world, or of benefit in both this world and the other, or of benefit in neither this world nor the other — these four kinds of benefiting of self and others are matched with the "four ways of undertaking the Dharma," each in its own order, as should fittingly be known. What are the four ways of undertaking the Dharma? There may be an undertaking of the Dharma that receives pleasure at present but the maturational fruit of suffering in the world to come; or that receives suffering at present but the maturational fruit of pleasure in the world to come; or that receives pleasure at present and the maturational fruit of pleasure in the world to come; or that receives suffering at present and the maturational fruit of suffering in the world to come. These four, expounded at length, should be known as in the sūtra. This is named the "mark of this world and the other world" of the benefiting of self and others of the class of benefit. If [it is] all the bodhisattvas' nirvāṇa, and the factors — mundane and supramundane — that are portions of nirvāṇa by which nirvāṇa is attained — this is named the "abridged mark of quiescent cessation." It should be known that this mark, compared with all the rest, is unsurpassed and most excellent.

The Class of Ease-and-Joy · The Five Pleasures

What is the bodhisattva's benefiting of self and others of the class of ease-and-joy? Stated briefly, it should be known to be subsumed under five pleasures. Which five? First, the pleasure that is a cause; second, the pleasure of feeling; third, the pleasure that is a counteragent to suffering; fourth, the pleasure of the cessation of feeling; fifth, the pleasure free of vexation-and-harm.

The pleasure that is a cause: this is the faculties and objects of the two categories of pleasure, all of them being causes of a contact that accords with pleasant feeling, together with all present and future actions of lovable fruit — all this, gathered together into one, is named the pleasure that is a cause, and beyond this there is nothing further or greater. The pleasure of feeling: this is, awaiting the ceasing of suffering, the arising — by the three conditioning factors subsumed under the aforesaid pleasure-that-is-a-cause — of a feeling able to take in and benefit body and mind; this is named the pleasure of feeling. This pleasure is, stated briefly, of two kinds: first, contaminated; second, uncontaminated. Uncontaminated pleasure is the pleasure of the trainee and the pleasure of the one-beyond-training; contaminated pleasure is the pleasure bound to the three realms — the desire, form, and formless realms. And all this pleasure bound to the three realms, according as is fitting, in dependence on the distinctions of the six sense-fields, is of six kinds — that arisen from eye-contact through to that arisen from mind-contact. These six are further gathered into two: first, bodily pleasure; second, mental pleasure; that associated with the five [sense-]consciousnesses is named bodily pleasure, that associated with mental consciousness is named mental pleasure. The pleasure that is a counteragent to suffering: this is, when — from such matters as cold, heat, hunger, and thirst — there arise the various kinds of suffering-feeling, not of one sort but of many categories, the ceasing, through a counteragent, of the sufferings of cold, heat, hunger, thirst, and the rest, whereupon, at the time of suffering's cessation, there arises the awareness of pleasure; this is named the pleasure that is a counteragent to suffering. The pleasure of the cessation of feeling: the attainment of the cessation of perception-and-feeling is named the pleasure of the cessation of feeling. The pleasure free of vexation-and-harm: it should be known, stated briefly, to be again of four kinds — first, the pleasure of renunciation; second, the pleasure of seclusion; third, the pleasure of quiet; fourth, the pleasure of the three [-fold] awakening [sambodhi]. To leave home in right faith and go forth to the homeless state, released from the various great sufferings of the household's oppression, as from a cage — this is named the pleasure of renunciation. To cut off the desires and the evil, unwholesome factors, and to realize the joy-and-pleasure born of seclusion that is the first meditative absorption — this is named the pleasure of seclusion. The ceasing of applied and sustained thought in the absorptions of the second meditative absorption and above — this is named the pleasure of quiet. The utter release from bondage of all the afflictions, and the equal awakening, as they truly are, to the things to be known — this pleasure is named the pleasure of the three [-fold] awakening.

Here the pleasure that is a cause is a cause of pleasure, and so is named pleasure, but is not the intrinsic nature of pleasure; the pleasure of feeling is the intrinsic nature of pleasure, and so is named pleasure, but is not a cause of pleasure; the pleasure that is a counteragent to suffering ceases the many sufferings and dispels the many sufferings, and so is named pleasure, but is neither a cause of pleasure nor its intrinsic nature; the pleasure of the cessation of feeling is neither a cause of pleasure, nor its intrinsic nature, nor does it cease and dispel the various sufferings, and [yet] is named pleasure — for, according to the ultimate meaning, all feelings whatsoever are suffering, and, at the time of abiding in the cessation attainment, this ultimate-meaning suffering is for a while brought to quiet, and so it is named pleasure. As for the last of those subsumed under the pleasure free of vexation-and-harm, the "pleasure of the three [-fold] awakening": because in the world to come this ultimate-meaning suffering is forever brought to cessation, and because in the present state all the coarse-and-heavy [tendencies] adhering to the afflicting categories of the [bodily] support are forever brought to cessation, it is named pleasure; and all the rest of the pleasure free of vexation-and-harm, because it accords with that last pleasure, is a portion of it, and is able to draw it forth, should also be known as pleasure free of vexation-and-harm.

Here the bodhisattva only bears in mind the ease-and-joy that is of the category beneficial to beings, and never bears in mind the ease-and-joy that is of the category without benefit. As for the ease-and-joy of the category without benefit, the bodhisattva, with unerring wisdom, knows it as it truly is, and exhorts the beings to relinquish it all, stripping it away by whatever expedient means lie within his power. If there is a matter that is "attended by suffering yet of benefit," then even though the beings have no wish or liking for it, the bodhisattva, relying on skillful expedient means, should bestow it upon them even though it be attended by grief-and-suffering; if there is a matter that is "attended by pleasure yet without benefit," then even though the beings have wish and liking for it, the bodhisattva, relying on skillful expedient means, should strip it away from them even though it be attended by joy-and-pleasure. Why? It should be known that skillful expedient means of this kind — bestowing the beneficial matter attended by grief-and-suffering, stripping away the unbeneficial matter attended by joy-and-pleasure — are able to make the beings assuredly attain ease-and-joy afterward. Therefore, if the bodhisattva takes pleasure in benefiting the beings, it should be known that his meaning and intent is precisely to take pleasure in their ease-and-joy; if the bodhisattva bestows benefit upon the beings, it should be known that his meaning and intent is precisely to bestow ease-and-joy. Why? Benefit is like a cause, ease-and-joy like a fruit; therefore it should be known that, if he bestows benefit upon the beings, he must bestow ease-and-joy. It should be known that, as for the pleasure-that-is-a-cause and the pleasure-that-is-a-counteragent-to-suffering subsumed under present and future actions of lovable fruit, together with the pleasure of the cessation of feeling and the pleasure free of vexation-and-harm — regarding these the bodhisattva should not deliberate, but should bestow them upon beings without exception, because they benefit and are blameless. As for the pleasure-of-feeling and the pleasure-that-is-a-cause subsumed under the contact of faculty-and-object: if it is able to give rise to defilement, or is defiled by nature, is blameworthy and without benefit, and unsuitable, it should not be bestowed upon beings; if it does not give rise to defilement, is undefiled by nature, is blameless and beneficial, and suitable, then it should be bestowed. Herein the bodhisattva, according to his own power and ability, should also cultivate and take up his training in this way. It should be known that this is named the bodhisattva's benefiting of self and others of the class of benefit-and-ease-and-joy, and beyond this there is nothing further or greater.

Subsumed under Cause and Subsumed under Fruit: The Three Causes and Three Fruits

What is the bodhisattva's benefiting of self and others subsumed under cause and subsumed under fruit? Stated briefly, it should be known to have three causes and three fruits. Which three? First, the maturational cause and the maturational fruit; second, the meritorious cause and the meritorious fruit; third, the cause of knowledge and the fruit of knowledge.

The Eight Endowments of Maturation

What is maturation? Stated briefly, it is of eight kinds: first, endowment with life-span; second, endowment with bodily form; third, endowment with clan and family; fourth, endowment with sovereign command; fifth, endowment with trustworthy speech; sixth, endowment with great majesty; seventh, endowment with human [male] nature; eighth, endowment with great strength. If the bodhisattvas are long-lived and abide long, this is named endowment with life-span. To be upright and stately in bodily form, delightful for the multitude to behold, of surpassingly wondrous features and complexion — this is named endowment with bodily form. To be born into a wealthy and noble family — this is named endowment with clan and family. To gain great wealth and station, to have great friends and supporters, to possess a great retinue of officers — this is named endowment with sovereign command. To be trusted and looked up to by the multitude, [so that one] settles disputes and provides the rule, does not practice flattery and deceit or use false measures and scales and the like, never diverges from what is entrusted, and speaks nothing false to any being — for which reason whatever one says is trusted and accepted without exception — this is named endowment with trustworthy speech. To have great renown, spread abroad and heard throughout the world — that is, to be endowed with valor, health, and vigor, with firm resolve, quickness, and thorough discernment, and good conduct, wondrously understanding, one after another, all sorts of arts, crafts, and skilled undertakings, surpassing all others, for which reason one is treasured and revered by the world, and is offered offerings, reverence, esteem, and praise by the great multitudes — this is named endowment with great majesty. To possess the marks of a man and to be accomplished in the male faculty — this is named endowment with human [male] nature. To be by nature little-ill, or wholly without illness, and to have great capacity — this is named endowment with great strength. It should be known that the aforesaid eight kinds of maturation have as their cause these eight kinds now to be stated.

The Maturational Causes

What are the maturational causes? For the bodhisattvas to inflict no harm on the various beings, and to be far removed from all intent to harm — this is named the cause of endowment with life-span. To bestow bright, fresh, and clean garments — this is named the cause of endowment with bodily form. To relinquish arrogance toward the various beings — this is named the cause of endowment with clan and family. To bestow, according to their wish, upon the beings who are wanting in the requisites of living and who wander about begging — this is named the cause of endowment with sovereign command. To speak with sincerity and truth, and also not to be fond of practicing divisive [i.e. slanderous], harsh, or incoherent speech — this is named the cause of endowment with trustworthy speech. To take in and hold within one's own person the various future merits, to set forth vast vows, and to make offerings to the Three Jewels and to the various elders and superiors — this is named the cause of endowment with great majesty. To take pleasure in the body of a man, and to loathe the female body, deeply seeing its faults, and, by two conditioning causes, to bestow human [male] nature on others — first, [in the case of] a woman who takes pleasure in the female body, to exhort her to loathe it and be freed from the female body; second, [in the case of] a man about to lose the male faculty, by expedient means to protect and take him in so that it be not lost or damaged, and to teach the true Dharma so that he attain the male body — this is named the cause of endowment with human [male] nature. To serve the various beings with one's own body, going to aid in whatever lawful undertakings they perform, to the utmost of one's own power and ability, by the true Dharma and not by haste and rough violence, and to bestow upon the various beings all sorts of food and drink — cakes, cooked rice, gruel, and the like — that are able to increase the strength of body and mind — this is named the cause of endowment with great strength. It should be known that the aforesaid eight kinds of maturation have as their cause these eight kinds now stated.

Increase by Three Conditions

Again, these causes, stated briefly, by three conditions attain increase, and are able to bring about a maturation that is perfect, superior, and vast. Which three conditions? First, purity of mind; second, purity of applied practice; third, purity of the field. If, having a pure aspiration toward unsurpassed perfect awakening, one uses those roots of good, with the fierce and keen aspiration of a decisive dedication [of merit], with pure faith substantial, vast, and pure, and cultivates practice; delights deeply on seeing those of the same Dharma; and, day and night, instant by instant, [engages] in manifold according-with-the-Dharma, according-with-searching, according-with-examining — this is named purity of mind. Just within this, to practice repeatedly over a long time, to act without interval, to act constantly and earnestly, and — as for another's good in this, praising it so that he take it up if he has not yet taken it up, praising it so that he rejoice if he has already taken it up — thereupon to settle and establish oneself in all such roots of good — this is named purity of applied practice. It should be known, stated briefly, that what is able rightly to give rise to applied practice of this kind, and rightly to abide in the fruit of this applied practice, is named purity of the field.

The Maturational Fruits

What are the maturational fruits? Because the bodhisattvas are endowed with life-span, they are able, over a long time, to cultivate the categories of good, and, in dependence on the benefit of self and others, to accumulate and increase immeasurable roots of good — this is the fruit of endowment with life-span. Because they are endowed with bodily form, the multitude loves and delights [in them], and because the multitude loves and delights [in them], all together turn to and revere [them]; being thus lovable and thus turned-to-and-revered, whatever they speak forth is heeded and heeded without exception — this is the fruit of endowment with bodily form. Because they are endowed with clan and family, the multitude honors, reveres, makes offerings, and praises [them], and thereby, when they exhort beings to strive diligently to train in this or that matter, [the beings] without exception revere and heed [them], practice swiftly, without transgression and without violation — this is the fruit of endowment with clan and family. Because they are endowed with sovereign command, they are able to gather in the various beings by giving, and swiftly bring them to ripening — this is the fruit of endowment with sovereign command. Because they are endowed with trustworthy speech, they are able to gather in the various beings by kind speech, beneficial action, and shared benefit, and swiftly bring them to ripening — this is the fruit of endowment with trustworthy speech. Because they are endowed with great majesty, they are able to aid the beings in all sorts of undertakings and to dispense kindness and virtue, and, because this kindness and virtue move the minds of the beings, [the beings], knowing this kindness, all come and turn [to them], and the teachings they utter are swiftly followed, revered, trusted, and heeded — this is the fruit of endowment with great majesty. Because they are endowed with human [male] nature, they are accomplished in the male faculty, and are fit to be vessels of all the excellent merits; they are able, in all undertakings they perform, to deliberate upon all the objects to be known, without any fear, coursing without obstruction; and all beings at all times all come to them and gather together, and, in hidden places and open places alike, speaking and dwelling together, partaking of food and drink together, [there is] no aversion and no obstruction — this is the fruit of endowment with human [male] nature. Because they are endowed with great strength, they are, in the applied practice able to draw in wholesome factors and in the applied practice able to benefit beings, without weariness — vigorous with a bold vigor, vigorous with a firm vigor, swiftly realizing penetrating knowledge — this is the fruit of endowment with great strength.

If the bodhisattvas are accomplished in these eight kinds of maturation and possessed of the eight kinds of fruit, they are able well to benefit all beings and, in accord [therewith], to give rise to all the buddha-Dharmas. When the bodhisattva abides in the maturational fruit, [and] as for the various and manifold undertakings of benefit toward the beings, he himself has the power and ability, and is also able well to settle the beings to be transformed and cause them to act in accord [with him] in his own undertakings — this is named "accomplishing whatever he wishes and does." If the bodhisattva himself has the power and ability but is not able well to settle the beings to be transformed and cause them to act in accord with him in his own undertakings, then in this case the benefit he performs for others is not named flourishing and not named according [with them], and by this he is not named able to perform works of benefit for others. If the bodhisattva does not himself have the power and ability, though he is able well to settle the beings to be transformed and cause them to act in accord with him in his own undertakings, then in this case too the benefit he performs for others is not named flourishing and not named according [with them], and by this he is not named able to perform works of benefit for others. Therefore the bodhisattva must possess the two matters (himself having the power and ability + being able well to settle the beings to be transformed), and only then is the benefit he performs for beings named flourishing and named according [with them], and only then is he named able to perform works of benefit for others. Thus, when the bodhisattva abides in the maturational fruit, he is himself able to bring to ripening all the buddha-Dharmas, and is also able to cause others, upon the path of the three vehicles, according as is fitting, swiftly to attain ripening; and again he is able to cause himself swiftly to realize unsurpassed perfect awakening, and is also able to cause others who are already ripened swiftly to attain liberation. Because the bodhisattvas, abiding in the eight kinds of maturational fruit, are able to make beings [attain] benefit and ease-and-joy, therefore the beginningless birth-and-death — void of the meaningful and the beneficial — in which all beings dwell, the bodhisattva, dwelling therein, is able to make not-void, possessed of great meaning-and-benefit.

Merit and Knowledge

What is merit? What is knowledge? Stated briefly, merit is the three perfections — the perfection of giving, the perfection of discipline, the perfection of patience. Knowledge is one perfection only — the perfection of wisdom. The perfections of vigor and of the meditative absorptions should be known to run through both parts: first, the part of merit; second, the part of knowledge. If, in dependence on vigor, one cultivates giving, upholds and guards pure discipline, and cultivates the four immeasurables — loving-kindness and the rest — this kind of vigor is named the part of merit; if, in dependence on vigor, one practices the three [kinds of] wisdom accomplished through hearing, reflection, and cultivation, cultivates skill-in-the-aggregates, skill-in-the-elements, skill-in-the-sense-fields, skill-in-dependent-origination, and skill-in-the-tenable-and-the-untenable; cultivates the ability to contemplate suffering as truly suffering, arising as truly arising, cessation as truly cessation, the path as truly the path; and, amid all wholesome and unwholesome factors, the blameworthy and the blameless, the inferior and the superior, the black and the white, and, in the broadly distinguished dependently-arisen factors, is able in all of them to deliberate and contemplate them as they truly are — this kind of vigor is named the part of knowledge. If, in dependence on the meditative absorptions, one cultivates the four immeasurables — loving-kindness and the rest — this kind of absorption is named the part of merit; if, in dependence on the meditative absorptions, one is able to cultivate the skill-in-the-aggregates and the rest stated above in [the passage on] vigor, this kind of absorption is named the part of knowledge. Thus merit and knowledge are, stated briefly, of six kinds, and each, distinguished one by one, should be known to be immeasurable.

The Cause of Merit · The Cause of Knowledge

What is the cause of merit, the cause of knowledge? Stated briefly, the cause of merit and the cause of knowledge are, in all, of three kinds: first, the "wish" that is able to attain, to abide in, and to increase merit and knowledge; second, the "condition" that is well able to accord with, and does not run counter to, merit and knowledge; third, the prior repeated practice of merit and knowledge. Here, the "condition that accords and does not run counter" is this: that the erroneous condition is not present before one and is not met with, and the unerroneous condition is rightly present before one and is rightly met with. If one meets with an evil friend who expounds merit and knowledge invertedly, or, by inverted attention, grasps [them] invertedly, this is named the erroneous condition being present and met with; the white category that runs counter to this is named the unerroneous condition being present and met with. If, as regards the attaining, abiding-in, and increase of merit and knowledge, one diligently cultivates and practices, causing the obstacles to be far removed and not to arise, this is named the condition that does not run counter. If the bodhisattvas are wanting in any of these three kinds of cause of merit and knowledge, it should be known that they cannot give rise to merit, cannot give rise to knowledge.

The Fruit of Merit · The Fruit of Knowledge

What is the fruit of merit, the fruit of knowledge? Because the bodhisattvas rely on merit, though they revolve for a long time in birth-and-death they are not injured or afflicted by extreme suffering, and, according to their wish, are able to gather in beings and perform for them what is meaningful and beneficial. Because they rely on knowledge, the merit they gather in is right and not wrong, and again they are able to raise up and perform all sorts of immeasurable and skillful works, until, in the end, they realize unsurpassed perfect awakening. Thus, stated briefly, the fruit of merit and the fruit of knowledge should be known, according as is fitting, to be of four kinds, and the distinctions of category are, again, immeasurable.

It should be known that here, the substance of maturation, the cause of maturation, and the fruit of maturation — all of these rely on merit and are born from merit; and merit, again, relies on knowledge and is raised up from knowledge. Therefore the two kinds (merit and knowledge), as regards the realization of unsurpassed perfect awakening, are, though both excellent, [such that] within them merit is the most excellent and knowledge is the unsurpassed. If the bodhisattvas are wanting in any one of merit or of knowledge, they assuredly cannot realize unsurpassed perfect awakening. This is named the bodhisattva's benefiting of self and others subsumed under cause and subsumed under fruit.

The Present Factors and the Later Factors · The Ultimate and the Non-Ultimate

What is the bodhisattva's benefiting of self and others [in] the present factors and the later factors? The bodhisattvas, by means of lawful crafts, skilled undertakings, and human exertion, accumulate wealth and goods, and, with respect to the wealth and goods so accumulated, enjoy them with knowledge of measure; and again, the maturational fruit of previously done actions of lovable fruit ripens, and in the present factors they enjoy that fruit; and again, those bodhisattvas who skillfully turn about within the meditative absorptions, [do so] in order to gain the pleasant abiding in the present factors, relying on these absorptions in the present factors, [and] do not rely on these absorptions in order to establish the matter of benefiting others; and again, the Tathāgatas' nirvāṇa in the present factors, [and] all the conditioned factors, mundane and supramundane, able to attain nirvāṇa in the present factors — this is named the bodhisattva's present-factor self-benefit. As is the bodhisattva's present-factor self-benefit, [so] the beings to be transformed by the bodhisattva thereby gain benefit in the present factors — it should be known that this is precisely present-factor benefiting-of-others. If, in the desire realm, one is able to gain, in the other world, endowment with wealth and treasure and endowment with one's own person, and is able in the world to come to be reborn in the meditative absorptions and the formless [attainments]; if, being reborn among the meditative absorptions and the formless, one is able to gain, in the other world, endowment with wealth and treasure and endowment with one's own person; if, in the present factors, together with grief-and-suffering, one repeatedly deliberates and cultivates the wholesome causes — this is named the bodhisattva's cultivation of later-factor benefiting of self and others. If the bodhisattvas, in the present factors, together with joy-and-pleasure, cultivate the wholesome causes for endowment, in the world to come, with wealth and treasure and with one's own person, together with the non-retrogressing-portion meditative absorptions, formless [attainments], and all the [other] meditative attainments — this is named the bodhisattva's present-factor-and-later-factor benefiting of self and others.

What is the ultimate and the non-ultimate benefiting of self and others? As for the causes and fruits of endowment, in the desire realm, with wealth and treasure and with one's own person, and the causes and fruits of the worldly purity of the various ordinary beings — [these] are non-ultimate benefiting of self and others. If it is the entire and perpetual cutting-off of all the afflictions, if it is the eightfold noble path, if it is all the worldly wholesome factors attained in dependence on this — this is named ultimate benefiting of self and others. By three conditioning causes should the ultimate and the non-ultimate be known: first, by intrinsic nature; second, by retrogressing and not-retrogressing; third, by whether the enjoyed fruit has an end or no end. By intrinsic nature: final nirvāṇa is named ultimate, all that is conditioned is named non-ultimate. By retrogressing and not-retrogressing, and by whether the enjoyed fruit has an end or no end: because the eightfold noble path is without retrogressing, and because its enjoyed fruit is without end, it is named ultimate; all the rest of the wholesome contaminated factors, because they have retrogressing, and because their enjoyed fruit comes to an end, are named non-ultimate.

Thus, as for the bodhisattva's ten kinds of benefiting of self and others, whether in brief or at length, the bodhisattva, according to his power and according to his ability, should diligently train in them, and beyond this there is nothing further or greater. All the benefiting of self and others whatsoever, past and future, already trained in and to be trained in, is likewise only these ten kinds of benefiting of self and others, and beyond this there is nothing further or greater.

The Two Gateways and the Four Kinds of the True Reality

What is the true reality (真實義, tattvārtha)? Stated briefly, there are two kinds. The first is grounded in the nature "just as it is" (如所有性) — the true nature of all phenomena; the second is grounded in the nature "in its full extent" (盡所有性) — the whole range of all phenomena. This "true nature" and this "whole nature" taken together are named, in sum, the true reality.

This true reality, according to differences of category, is again of four kinds. The first is the reality established by consensus in the world; the second is the reality established by reasoning; the third is the reality ranged over by the knowledge purified of the afflictive obstruction; the fourth is the reality ranged over by the knowledge purified of the cognitive obstruction.

One: The Reality Established by Consensus in the World

What is the reality established by consensus in the world? It is the single, shared view that all the world, with respect to this or that thing, holds in common — a view following upon provisional positing, upon customary worldly practice, and upon the discerning intelligence by which one enters into it. For example: "earth is just earth, not fire and the rest." As with earth, so too with water, fire, wind, form, sound, smell, taste, and the tangible, and on down to food and drink, carriages, the various ornaments, property and household goods, unguents, flower-garlands, song and dance and instrumental music, the various lights, the service rendered by men and women, fields and gardens, shops and inns, dwellings and houses, and the like — all of these are held so as well. "Suffering is just suffering, not pleasure and the rest; pleasure is just pleasure, not suffering and the rest." In sum: this is just so, and not not-so; it is thus, and not not-thus. This is the object-thing that the world holds by a settled and decisive conviction, handed down in unbroken succession from the beginningless prior limit, established in common by a shared conceiving and discriminating — an object taken up without waiting upon reflection, calculation, or examination before it is grasped. This is called the reality established by consensus in the world.

Two: The Reality Established by Reasoning

What is the reality established by reasoning? It is the meaning laid down through reasoning by those who have understanding. Those who are acute, those who are keen-witted, those able to reason, those able to examine, those who abide on the ground of applied-and-sustained thought, those endowed with their own eloquence, those situated in the state of an ordinary being, those who proceed according to examination — [such ones], relying on direct perception, on inference, and on down to authoritative teaching, by the utmost skillful discrimination and by the knowledge of settled decision, take up as their object and come to know a matter; the meaning built up and set forth through "the reasoning that establishes by proof." This is called the reality established by reasoning.

Three: The Reality Ranged Over by the Knowledge Purified of the Afflictive Obstruction

What is the reality ranged over by the knowledge purified of the afflictive obstruction? It is the sphere ranged over by these knowledges: the uncontaminated knowledge of all śrāvakas and pratyekabuddhas, the knowledge that can draw forth uncontaminated knowledge, and the worldly knowledge subsequently attained after the uncontaminated. This is called the reality ranged over by the knowledge purified of the afflictive obstruction. Because, by taking this as object, one thereby attains purity from the afflictive obstruction and abides, in future times, without obstruction, it is called the reality ranged over by the knowledge purified of the afflictive obstruction. And what, further, is this? It is the four noble truths: first, the noble truth of suffering; second, the noble truth of the origin; third, the noble truth of cessation; fourth, the noble truth of the path. Upon the meaning of these four noble truths one discriminates with the utmost skill and enters into direct realization; and after entering direct realization, the knowledge that accords with the real arises. This "direct realization of the truths" is such that, of all that the śrāvaka and pratyekabuddha are able to contemplate, only the aggregates can be found; apart from the aggregates, no "self" can be found. Because one unceasingly cultivates the wisdom that "the arising and ceasing of the dependently-arisen formations correspond [to one another]," and unceasingly cultivates the view that "the person, distinct from the aggregates, has no real nature," there arises such a direct realization of the noble truths.

Four: The Reality Ranged Over by the Knowledge Purified of the Cognitive Obstruction

What is the reality ranged over by the knowledge purified of the cognitive obstruction? That which, with respect to the objects that are to be known, is able to obstruct knowledge is called the cognitive obstruction; the sphere ranged over by the knowledge liberated from the cognitive obstruction — this, one should know, is called the reality ranged over by the knowledge purified of the cognitive obstruction. And what, further, is this? It is the sphere ranged over, by the equal-and-even, non-discriminating knowledge, of the bodhisattvas and of the buddhas, the world-honored ones — [the sphere they range over] with respect to the ineffable intrinsic nature (離言自性) and the provisionally-spoken intrinsic nature (假說自性) of all phenomena, after they have entered into the no-self of phenomena and, having entered, become thoroughly purified. This sphere is the very first, is suchness, is the unsurpassed, is the utmost limit of the knowable — up to just here, all discrimination of the right Dharma turns back, unable to pass beyond.

The Middle Way of Non-Duality

Further, this character of the true reality should be understood as that which is shown forth by "non-duality." The "duality" here spoken of is "being" (有) and "non-being" (非有).

The "being" here is the "provisionally-spoken intrinsic nature" that is set up — that is, what the world grasps over long time, and also the root of all the world's discriminating idle proliferation. It is spoken of as form, feeling, perception, formations, and consciousness; or as eye, ear, nose, tongue, body, and mind; or as earth, water, fire, and wind; or as form, sound, smell, taste, the tangible, and phenomena; or as wholesome, unwholesome, and indeterminate; or as arising and ceasing; or as dependently arisen; or as past, future, and present; or as conditioned; or as unconditioned; or as this world; or as another world; or as sun and moon; and on down to what is seen, heard, sensed, and known, what is sought and what is obtained, and what the mind follows in applied-and-sustained thought; and at the last, even as far as nirvāṇa. This class of things is the "provisionally-spoken intrinsic nature" of the phenomena that all the world knows in common, and is called "being."

The "non-being" here spoken of refers to those provisionally-spoken intrinsic natures — of forms, and on down to nirvāṇa — which are in truth without any thing, without any character; being only that upon which provisional speech is grounded, they are, one and all, nothing at all. The provisionally-set-up verbal expressions that turn in dependence on them are, one and all, nothing whatever. This is called "non-being."

The "being" spoken of earlier is now said to be "non-being"; and "being" and "non-being," the two of them alike, are far removed — this true-nature thing subsumed under the character of phenomena is called "non-duality." Because of non-duality, it is named the "Middle Way"; being far removed from the two extremes, it is also named the "unsurpassed." As for the knowledge of the buddhas, the world-honored ones, with respect to this true reality it is already thoroughly purified; as for the knowledge of the bodhisattvas, with respect to this true reality it is shown forth by the path of training.

This Wisdom Is the Bodhisattva's Vast Skillful Means for Realizing Awakening — Abiding Neither in Birth-and-Death nor in Nirvāṇa

Further, this wisdom is the vast skillful means by which the bodhisattvas are able to realize the unsurpassed, perfect, complete awakening. Why? Because the bodhisattvas, dwelling within birth-and-death, in this life and that life cultivate the "resolute conviction in emptiness" (空勝解), and so become well able to bring to maturity all the buddha-dharmas and all sentient beings; and are also able to know birth-and-death just as it is, and yet do not, toward birth-and-death, with a deep heart weary of and turn away from it through the "practices of impermanence and the rest." Were the bodhisattvas not able to know birth-and-death just as it is, they would not be able, with a deep heart, to cast off all afflictions such as greed, hatred, and delusion; not casting off the afflictions, they would receive the successive births-and-deaths with a defiled mind; receiving birth-and-death with a defiled mind, they would not be able to bring to maturity all the buddha-dharmas and all sentient beings. Were the bodhisattvas, toward birth-and-death, with a deep heart to grow weary and turn away through the practices of impermanence and the rest, they would swiftly enter into parinirvāṇa; and having swiftly entered parinirvāṇa, they would not even be able to bring the buddha-dharmas and sentient beings to maturity — how much less would they be able to realize the unsurpassed, perfect, complete awakening.

Further, the bodhisattvas, because they cultivate this resolute conviction in emptiness, are thereby neither deeply afraid of nirvāṇa nor greatly desirous of it. Were the bodhisattvas deeply afraid of nirvāṇa, they would not be able to fulfill the provisions for nirvāṇa — because, being deeply afraid of nirvāṇa, they would not see the excellent benefits and merits of nirvāṇa; and because they did not see them, they would, toward nirvāṇa, be far removed from all pure resolute conviction. Were the bodhisattvas, toward nirvāṇa, to abide much in desirous longing, then again they would swiftly enter into parinirvāṇa; and having swiftly entered, they would not be able to bring the buddha-dharmas and sentient beings to maturity.

One should understand that herein: if one does not know birth-and-death just as it is, one revolves in birth-and-death with a defiled mind; if one, toward birth-and-death, with a deep heart grows weary and turns away, one swiftly enters parinirvāṇa; if one, toward nirvāṇa, is deeply afraid, one cannot fulfill the provisions by which nirvāṇa is realized; if one, toward nirvāṇa, abides much in desirous longing, one swiftly enters parinirvāṇa — these bodhisattvas have no great skillful means for the realizing of the unsurpassed, perfect, complete awakening. Conversely: if one is able to know birth-and-death just as it is, one revolves in birth-and-death with an undefiled mind; if one does not, toward birth-and-death, grow weary and turn away with a deep heart through the practices of impermanence and the rest, one does not swiftly enter parinirvāṇa; if one is not deeply afraid of nirvāṇa, one is able to fulfill the provisions for nirvāṇa, and, though one sees that nirvāṇa has subtle and excellent benefits and merits, does not deeply wish to realize nirvāṇa swiftly — these bodhisattvas do have a great skillful means for the realizing of the unsurpassed, perfect, complete awakening. This great skillful means is grounded upon the supreme "resolute conviction in emptiness"; and so the bodhisattva's cultivation of the supreme resolute conviction in emptiness subsumed under the path of training is named the vast skillful means able to realize the sublime knowledge of a tathāgata.

Taking Only the Thing, Taking Only Suchness — the Equal View, the Supreme Equanimity

Further, the bodhisattvas, because they are able to enter deeply into the "knowledge of the no-self of phenomena," having known just as it is the ineffable intrinsic nature of all phenomena, thereupon penetrate that "there is not the least phenomenon and not the least category upon which discrimination might be raised." They take only its "thing" (事), take only "suchness" (真如); and yet they do not raise the thought that says, "this is only a thing, this is only suchness," but simply course in the meaning. In this way, the bodhisattva, by coursing in the ultimate meaning, is thereby toward all phenomena equal-and-even; contemplating just as it is with the wisdom of suchness, in every place they are furnished with the equal view and the equal mind, and gain the supreme equanimity. Grounded upon this equanimity, when they diligently cultivate skill in all the domains of learning, then even should they meet with every toil and every hardship, they do not turn back, and swiftly are able to make the body free of weariness and the mind free of weariness; they swiftly bring the skills to accomplishment and gain great power of mindfulness; they do not exalt themselves on account of the skills, nor do they, toward others, hoard a hidden secret; toward the skills their mind is without timidity, and they have the capacity for what may be done; what they undertake is unobstructed, and they are furnished with the firm armor of applied effort.

These bodhisattvas, within birth-and-death: just insofar as they revolve in this way and meet with great hardships in this way, are they able, in this way, to grow strong toward the unsurpassed, perfect, complete awakening; just insofar as they obtain honor and distinction in this way, does their arrogant conceit toward sentient beings in this way gradually diminish; just insofar as they realize distinction of wisdom in this way, are they able, in this way — toward others' rebukes, disputes, and clamorous wrangling talk, and toward the active manifestation of the root afflictions, the secondary afflictions, and the transgression of prohibitions — again and again to contemplate them and with a deep heart to cast them off; just insofar as their merits grow forth and increase in this way, do they in this way turn about and conceal their own good, not seeking to have others know it, nor hoping for gain, offerings, or reverence. All the many benefits that this class of bodhisattva possesses are factors of awakening; conforming to awakening, they all depend upon that knowledge. Therefore, all who have already gained awakening, will gain it, or now gain it, all depend upon that knowledge; apart from this there is nothing further, whether inferior or superior.

Further, the bodhisattvas, wielding this "principle free of idle proliferation," and gaining these many benefits, in order to bring the buddha-dharmas to maturity for themselves and to bring the dharmas of the three vehicles to maturity for others, cultivate the right practice. As they cultivate the right practice in this way: toward their own body and possessions they are far removed from craving, and they learn to be far removed from craving toward all beings, being able to give up body and possessions solely for the benefit of all beings; and they are able to guard, and to guard with the utmost care, cultivating the restraints by means of body, speech, and the rest, by nature taking no pleasure in doing evil, by nature being the utmost worthy and good; and they are able to bear all the violence and harassment of others, learning to be forbearing toward evildoers, by nature thin in anger and wrath, not harassing others; and they are able diligently to cultivate all the domains of learning until skilled therein, in order to cut off all the doubts and difficulties of beings, in order to bestow upon beings the things that benefit them, and in order to gather in, for themselves, the causes of all-knowledge; and they are able, inwardly, to settle their mind and make the mind well concentrated, and, in the settling of the mind, ever diligently to cultivate and train — in order to purify and refine the four divine abidings, in order to be able to sport in the five kinds of superknowledge, in order to be able to establish the affairs that benefit beings, and in order to dispel the weariness born of diligently cultivating all the skills; and they are by nature keen-witted, accomplished in the utmost true knowledge, and, for the sake of the utmost true knowledge, ever diligently cultivate and train, and, for the sake of their own future parinirvāṇa, cultivate the Great Vehicle.

Further, the bodhisattvas, as they cultivate the right practice in this way: toward the sentient beings possessed of merit, they ever take delight in presently making offerings and paying reverence; toward the sentient beings possessed of faults, they ever take delight in presently arousing the supreme mind of compassion and the mind of pity, and, as far as they are able and as their strength allows, cause those beings to cut off all the faults they have; toward the sentient beings who bear enmity against them, they ever arouse the mind of loving-kindness, and, as far as they are able and as their strength allows, without flattery and without deceit, perform for them the various benefits and comforts, causing the various faults in the resolve and applied effort of those enemies, and the mind of grudge and resentment, of themselves to be cut off; toward the sentient beings who have shown them kindness, because they well know the kindness, they presently requite it, whether in equal measure or in still greater measure, and, as far as they are able and as their strength allows, cause those beings' wishes to be fulfilled in accord with the Dharma; and even should they themselves be without strength, if [a being] should ask and request of them, they immediately, in the affairs to be undertaken, display an earnest and grave diligence in managing it, and in the end do not abruptly break off what that being seeks — thinking: how could I let him suppose that I am without strength, rather than that I am without the wish and delight [to help]? This class [of conduct], one should know, is called the bodhisattva's wielding the principle free of idle proliferation and cultivating the right applied practice in reliance upon the utmost true knowledge.

By What Reasoning One Should Know That Phenomena Have an Ineffable Intrinsic Nature

By what reasoning should one know that phenomena have an ineffable intrinsic nature? It is thus: the provisionally-set-up own-character of all phenomena — spoken of as form, or spoken of as feeling, as set forth at length above and on down to nirvāṇa — one should know that it is, one and all, only provisionally set up, and has no intrinsic nature; nor is there, apart from that [provisional positing], any separate intrinsic nature that would be the sphere ranged over by speech and confronted by speech. Such phenomena as these neither have an intrinsic nature just as speech says they do, nor are they, one and all, nothing at all. This kind of "non-being," too, is not that they are one and all nothing at all. Then how is it that they are "being"? It is that, being far removed from the false grasping which "over-affirms what is really absent" (增益實無), and being also far removed from the false grasping which "under-denies what is really present" (損減實有), they are, in this way, "being" — and this is the ultimate intrinsic nature of phenomena, which one should know is solely the sphere ranged over by non-discriminating knowledge.

Were it the case that, following upon the verbal expressions raised with respect to phenomena and their things, that phenomenon or that thing had an intrinsic nature accordingly, then one phenomenon or one thing would have to have many intrinsic natures. Why? Because, with respect to one phenomenon or one thing, many provisional expressions may be set up to designate it. Yet the designations of these many provisional expressions cannot definitely be established: were one to say that, following upon some one provisional expression, that phenomenon or that thing has a substance, has a part, has its intrinsic nature, while the remaining provisional expressions did not do so — then all the provisional expressions (whether furnished or not furnished with them) would, with respect to all phenomena and all things, alike fail to have substance, part, or intrinsic nature. Again, as with such phenomena as form, spoken of above: were they to have an intrinsic nature following upon the provisional expression, then there would have first to be a "thing," and thereafter the provisional expression set up at will; but at the time when that provisional expression has not yet been set up, that phenomenon or that thing ought to be without intrinsic nature; and if it were without intrinsic nature, then to set up a provisional expression to designate it where there is no thing does not accord with reason; and since the designation by provisional expression is nothing whatever, yet that phenomenon or thing should have an intrinsic nature following upon its provisional expression — this too does not accord with reason. Again, were forms, before the setting-up of the provisional expression that designates them, to have first the nature of form, and only thereafter, in reliance on the nature of form, to have the provisional expression set up in order to take hold of form — then, apart from the provisional-expression designation "form," one ought, with respect to "the phenomenon conceived as form" and "the thing conceived as form," to raise the cognition "form" as well; but in fact one does not raise it. By this cause and by this reasoning, one should know that phenomena have an ineffable intrinsic nature. As it is said of "form," so of feeling and on down to nirvāṇa — one should know it is, in every case, thus.

Two Sorts of People Who Ruin the Buddha's Dharma: the Grasping That Over-Affirms and the Grasping That Under-Denies

There are two sorts of people who bring the Dharma and Vinaya spoken by the Buddha to ruin. The first, with respect to phenomena such as form and things such as form, hold that there is the own-character of a "provisionally-spoken intrinsic nature," and toward a thing that is really absent raise the "grasping that over-affirms" (增益執). The second, with respect to the site of the provisionally-spoken character, and with respect to the ineffable intrinsic nature and the ultimate dharma-nature that are the ground of the provisionally-spoken character, hold that in every kind they are nothing at all, and toward a thing that is really present raise the "grasping that under-denies" (損減執).

As for the fault of those who, toward a thing really absent, raise the grasping that over-affirms and falsely set up phenomena, it has already been shown and set forth in detail above — raising the grasping that over-affirms amid the really-absent things such as form is a fault, and so they greatly ruin the Dharma and Vinaya spoken by the Buddha. Now, as for the fault of those who, toward the "really-present bare thing" of phenomena such as form, raise the grasping that under-denies and thereby ruin phenomena — by which fault they greatly ruin the Dharma and Vinaya spoken by the Buddha — this I shall now speak of. It is thus: if, toward that "really-present bare thing" of phenomena such as form, one raises the grasping that under-denies, then there is neither the true nor even the provisional — both these ways of speaking do not accord with reason. For example, just as there must first be aggregates such as form before there is the provisionally-established person, and it is not that there is a provisionally-established person where there is no real thing; so likewise, there must be the "really-present bare thing" of phenomena such as form before there can be the provisional expressions that designate phenomena such as form, and it is not that there are the provisional expressions designating phenomena such as form where there is no "bare thing." Were there only the "provisional" and no "real thing," then, there being no ground for it, even the "provisional" would be gone as well — and this is what is called "one who ruins phenomena."

For example, there is a certain sort of person who, hearing those hard-to-understand, profound scriptures that correspond to the Great Vehicle and correspond to emptiness, whose hidden-intent purport is not yet made fully manifest, is unable to understand just as it is the meaning that is spoken, and thereupon raises an irrational and false discrimination, and, through the reasoning drawn on by lack of skill, raises this view and sets up this thesis: "All is only provisional — this alone is real; if one contemplates in this way, it is named right contemplation." He dismisses even the "really-present bare thing" that is the ground of the provisional as non-being; then all the provisional would be gone as well — and where, then, would there be any "all is only provisional, and this is real"? By this reasoning, he, toward both "the real" and "the provisional," alike defames them and says that they are one and all nothing at all. Because he defames both the real and the provisional, one should know that this is called "the utterly-nihilistic one" (最極無者, the one who most thoroughly denies all). Such a nihilist — all the wise who share the holy life ought not to speak with him, ought not to dwell with him; such a nihilist can ruin himself and can ruin the people of the world who follow his view. It is with this hidden intent that the World-Honored One said: "Better to be like the sort who raises the view of a self than to be like the sort who wrongly grasps emptiness (惡取空)." Why? The one who raises the view of a self is merely confused about the knowable sphere, and does not defame the entire knowable sphere, and does not on that account fall into the evil destinies; toward others who seek the Dharma and seek release from suffering, he practices no fraud and no delay; toward the Dharma and toward the truths he is also able to establish [them]; and toward the points of training he does not raise contempt and laxity. The one who wrongly grasps emptiness is also confused about the knowable sphere, and moreover defames the entire knowable sphere, and on that account falls into the evil destinies; toward others who seek the Dharma and seek release from suffering, he is able to practice fraud and also to work delay; toward the Dharma and toward the truths he is unable to establish [them]; and toward the points of training he raises the utmost contempt and laxity. Such a one who under-denies the really-present thing greatly ruins the Dharma and Vinaya spoken by the Buddha.

The Wrongly-Grasped Emptiness and the Well-Grasped Emptiness

What is called one who wrongly grasps emptiness (惡取空者)? It is when there is a śramaṇa, or a brahmin, who does not accept in faith "that by which it is empty" (由彼故空), and does not accept in faith "that which is empty here" (於此而空) — such a one is called one who wrongly grasps emptiness. Why? As for "that by which it is empty" — that [which is emptied] is in truth absent; as for "that which is empty here" — this [ground upon which the emptying rests] is in truth present; it is by this reasoning that one may speak of emptiness. If one says that all is one and all nothing at all, then where, and what, and by reason of what, is anything named "empty"? Nor ought one to say that "by this, here" it is named empty. Therefore he is called one who wrongly grasps emptiness.

And what, again, is called one who well grasps emptiness (善取空者)? It is this: because "here, that [certain thing] is nothing at all," one accordingly, by that [absence], rightly contemplates it as empty; and because "here, the remainder is in truth present," one accordingly, by that remainder, knows just as it is that it is present. In this way one is said to enter into emptiness just as it is, and without inversion. It is thus: with respect to all the things-conceived-as-form and the rest spoken of above, and the provisionally-spoken-nature phenomena of form and the rest spoken of above, they are one and all nothing at all; therefore, with respect to these things-conceived-as-form and the rest, one, by that provisionally-spoken-nature phenomenon of form and the rest, speaks of it as empty. Amid all these things-conceived-as-form and the rest, what is the "remainder"? It is the [bare thing which is] the ground of the provisional expressions of form and the rest. Both of these one knows just as they are: namely, that here there is the "really-present bare thing," and that within the bare thing there is also the "merely-provisional"; one does not, toward what is really absent, raise the grasping that over-affirms, and does not, toward what is really present, raise the grasping that under-denies; without over-affirming and without under-denying, without grasping and without rejecting, one knows just as it is the suchness that is the ineffable intrinsic nature — such a one is said to be one who well grasps emptiness, one who, with respect to the dharma-nature that is emptiness, is able, by right wisdom, sublimely and well to penetrate it.

Establishing the Ineffable Intrinsic Nature by Authoritative Teaching

Thus, following upon "the reasoning that establishes by proof," one should know that phenomena have an ineffable intrinsic nature. And, relying upon "authoritative teaching" (至教), one should know that phenomena have an ineffable intrinsic nature.

Thus the World-Honored One, in the Sūtra of Becoming and Existence (轉有經), in order to show forth this meaning, spoke a verse: "By these and those various names, one designates these and those various phenomena; herein those [named natures] are not present — such is the dharma-nature of phenomena." How does this verse show forth this meaning? It is that, with respect to the phenomena-conceived-as-form and the rest, one sets up the phenomena-names "form" and the rest; and by these phenomena-names of form and the rest, one designates the phenomena-conceived-as-form and the rest that follow the speech. It is spoken of as form, or spoken of as feeling, or spoken of as perception, as set forth at length and on down to being spoken of as nirvāṇa. Amid all these phenomena-conceived-as-form and the rest, "the intrinsic nature of form and the rest" is one and all nothing at all; yet neither is there separately any "phenomenon that is the nature of form and the rest"; and yet therein, the "ineffable meaning-nature" (離言義性) of the phenomena-conceived-as-form and the rest is in truth present — one should know that this is the ultimate intrinsic nature, and is also the dharma-nature.

Again, the World-Honored One, in the Chapter on the Meaning (義品), said: "The various worldly conventions of the world, the Sage clings to none of them; being without clinging, who could grasp? He sees, he hears, and yet does not crave." How does this verse show forth this meaning? It is that, with respect to the worldly things-conceived-as-form and the rest, all the various provisional expressions of form and the rest are named "the various worldly conventions." As those provisional expressions have an intrinsic nature with respect to these conceived-things — such conventions the Sage does not cling to. Why? Because there is no view that over-affirms or under-denies, and no manifestly-present inverted view, it is by this reasoning named "without clinging." Being thus without clinging, who could still grasp? Because there is no [inverted] view, one does not, toward things, grasp at over-affirmation or under-denial; being able rightly to contemplate the knowable sphere, this is named "seeing"; hearing the verbal expressions of the knowable sphere, this is named "hearing"; and in reliance upon this seeing and hearing, craving does not arise and does not increase, but, toward that object, is at last utterly cut off, and one abides in the superior equanimity — this is named "not craving."

Again, the World-Honored One said thus to that Sāndha Kātyāyana: "Sāndha, bhikṣu! One cultivates meditation not relying on earth; not relying on water, not relying on fire, not relying on wind, not relying on the base of [infinite] space, not relying on the base of [infinite] consciousness, not relying on the base of nothing-whatever, not relying on the base of neither-perception-nor-non-perception, not relying on this world, not relying on another world, not relying on the orb of the sun and moon, not relying on the seen-heard-sensed-known, not relying on the sought and the obtained, not relying on what the mind follows in applied-and-sustained thought — one cultivates meditation relying on nothing at all." How is it that "the bhikṣu who cultivates meditation cultivates meditation not relying on earth, as set forth at length and on down to cultivating meditation relying on nothing at all"? Sāndha, bhikṣu! There may be one who, toward "earth," dispels the "conception of earth"; or one who, toward "water," dispels the "conception of water," as set forth at length and on down to one who, toward "all," dispels the "conception of all" — such a bhikṣu who cultivates meditation is one who cultivates meditation not relying on earth, and on down to cultivating meditation relying on nothing at all. Toward such a bhikṣu who cultivates meditation, Indra, Īśāna, the lords of the world together with the hosts of gods, from afar pay him homage and praise him: "Homage to the auspicious one, homage to the most honored among men; we do not now know upon what you cultivate meditation." How does this sūtra show forth this meaning? It is that, with respect to all the things-conceived-as-earth and the rest, the names "earth" and the rest are set forth and provisionally set up, and are named "conceptions of earth and the rest"; and these very conceptions, toward those things-conceived-as-form and the rest that there are, either raise over-affirmation or raise under-denial; if, toward those things, one raises the grasping "the over-affirming, the possessed-of-substance intrinsic nature," it is named the conception that over-affirms; if one raises the grasping "the under-denying, the [reducing to] a bare thing[-less] ultimate," it is named the conception that under-denies; and he, toward these conceptions, is able rightly to dispel them, able to cut them off, able to cast them away, and so it is named "dispelling." Such a class of measureless holy words as this is named "authoritative teaching." By this utmost authoritative teaching of the Tathāgata, one should know that phenomena have an ineffable intrinsic nature.

Why, Toward the Ineffable Intrinsic Nature, One Nonetheless Raises Verbal Expressions

Question: If it is so, then by what cause and condition does one, toward the ineffable intrinsic nature of all phenomena, nonetheless raise verbal expressions? Answer: If one did not raise verbal expressions, one would not be able to proclaim to others the ineffable intrinsic nature of all phenomena, and others too would not be able to hear a meaning such as this; and if there were no hearing, one would not be able to know this ineffable intrinsic nature of all phenomena. In order to cause others to hear and to know the ineffable intrinsic nature of phenomena, one therefore, toward this ineffable intrinsic nature, raises verbal expressions.

The Eight Kinds of Discrimination Give Rise to Three Things

Further, the various foolish ordinary beings, because they are unable to know the suchness that is thus shown forth, from this cause and condition the eight kinds of discrimination turn forth, able to give rise to three things, able to give rise to the entire world of sentient beings and the world that is their container. What are called the eight kinds of discrimination? First, discrimination of intrinsic nature; second, discrimination of distinction; third, discrimination of total grasping; fourth, discrimination of self; fifth, discrimination of what belongs to self; sixth, discrimination of the loved; seventh, discrimination of the unloved; eighth, discrimination contrary to both of those.

How do these eight kinds of discrimination give rise to three things? The discrimination of intrinsic nature, the discrimination of distinction, and the discrimination of total grasping — these three discriminations are able to give rise to the "thing that is the ground-and-object of discriminating idle proliferation": that is, taking the things-conceived-as-form and the rest as ground-and-object, it is named the discriminating idle proliferation "subsumed under conception and verbal expression, shown forth by conception and verbal expression" — namely, upon this thing, discriminating and calculating the not-one, the many, category-distinctions. The discrimination of self and the discrimination of what belongs to self — these two discriminations are able to give rise to the root of all the remaining views and the root of conceit — the view of the reifying self (薩迦耶見) — and to give rise to the root of all the remaining conceit — the conceit "I am" (我慢). The discrimination of the loved, the discrimination of the unloved, and the discrimination contrary to both — these are able, as fits each case, to give rise to greed, hatred, and delusion. This is called the eight kinds of discrimination giving rise to three things such as these: namely, "the thing that is the ground-and-object of discriminating idle proliferation," "the thing that is view and the conceit 'I am,'" and "the thing that is greed, hatred, and delusion." One should know that herein, taking the thing that is the ground-and-object of discriminating idle proliferation as the ground, there arise the view of the reifying self and the conceit "I am"; and taking the view of the reifying self and the conceit "I am" as the ground, there arise greed, hatred, and delusion. From these three things, one is universally able to show forth all the phenomena of the categories of the world's revolving.

The Eight Discriminations One by One

What is called the discrimination of intrinsic nature? It is, with respect to all the things-conceived-as-form and the rest, all the applied-and-sustained thought that discriminates the various intrinsic natures of form and the rest — this is called the discrimination of intrinsic nature. What is called the discrimination of distinction? It is, with respect to those things-conceived-as-form and the rest, to say "this has form, this is formless," "this is visible, this is invisible," "this is resistant, this is unresistant," "this is contaminated, this is uncontaminated," "this is conditioned, this is unconditioned," "this is wholesome, this is unwholesome, this is indeterminate," "this is past, this is future, this is present" — by the reasonings of measureless category-distinctions such as these, upon the very ground of the discrimination of intrinsic nature, discriminating the various distinction-meanings of it: this is called the discrimination of distinction. What is called the discrimination of total grasping? It is, with respect to those things-conceived-as-form and the rest, the discrimination drawn on by the conceptual designations, provisionally imagined, of "self, and sentient being, life-holder, being-born," and the like — taking many phenomena and totally grasping them as a cause, the discrimination turns forth; and also the discrimination drawn on by the conceptual designations, provisionally imagined, of "house, army, forest, food and drink, garments and carriages," and the like — this is called the discrimination of total grasping. What is called the discrimination of self and of what belongs to self? It is: whatever things are contaminated and appropriative, accumulated over long time by the repeated practice of the grasping at self and at what belongs to self; because of the customary practice, in former lives, of that wrong grasping, the false discrimination arising in dependence on "the thing that is the ground of one's own view" — this is called the discrimination of self and of what belongs to self. What is called the discrimination of the loved? It is the discrimination arising in dependence on the pure, sublime, and agreeable object-thing. What is called the discrimination of the unloved? It is the discrimination arising in dependence on the impure, unsublime, and disagreeable object-thing. What is called the discrimination contrary to both of those? It is the discrimination arising in dependence on the object-thing that departs from both the pure-sublime and the impure-unsublime, both the agreeable and the disagreeable.

What is spoken of herein is, in brief, of two kinds: the first is "the discrimination that is the intrinsic nature," the second is "the thing that is the ground of discrimination and the object of discrimination." These two, from the beginningless world, one should know, in unbroken succession serve as cause each for the other: that is, the discrimination of a past world serves as cause, able to give rise to the present thing that is the ground and object of discrimination; the present thing that is the ground-and-object of discrimination, having arisen, is again able to serve as cause, giving rise, in the present world, to the discrimination raised in dependence on that ground-and-object; not knowing the present discrimination, one again gives rise to the ground-and-object thing of the future; and that future [ground-and-object], having arisen, then definitely will give rise to the discrimination raised in dependence upon it and in taking it as object.

The Four Kinds of Investigation · The Four Kinds of Knowledge-in-Accord-with-the-Real

How does one come to know discrimination such as this? It is by the four kinds of investigation (四種尋思) and the four kinds of knowledge-in-accord-with-the-real (四種如實智).

What is called the four kinds of investigation? The first is the investigation of the name; the second, the investigation of the thing; the third, the investigation of the provisional positing of intrinsic nature; the fourth, the investigation of the provisional positing of distinction. (For the last character of "the investigation of the name" [名尋思], the base text follows CBETA in reading 思 [investigation]; the Taishō original print reads 想 [conception].) As for the investigation of the name: the bodhisattvas, with respect to the "name," see only that it is name — this is called the investigation of the name. As for the investigation of the thing: the bodhisattvas, with respect to the "thing," see only that it is thing — this is called the investigation of the thing. As for the investigation of the provisional positing of intrinsic nature: the bodhisattvas, with respect to the "provisional positing of intrinsic nature," see only that it is the provisional positing of intrinsic nature — this is called the investigation of the provisional positing of intrinsic nature. As for the investigation of the provisional positing of distinction: the bodhisattvas, with respect to the "provisional positing of distinction," see only that it is the provisional positing of distinction — this is called the investigation of the provisional positing of distinction. These bodhisattvas, toward that "name" and "thing," make either the "contemplation of separated characters" or the "contemplation of joined characters"; grounded upon the contemplation of the joined characters of name and thing, they thereupon penetrate the two — "the provisional positing of intrinsic nature and the provisional positing of distinction."

What is called the four kinds of knowledge-in-accord-with-the-real? The first is the knowledge-in-accord-with-the-real drawn on by the investigation of the name; the second, that drawn on by the investigation of the thing; the third, that drawn on by the investigation of the provisional positing of intrinsic nature; the fourth, that drawn on by the investigation of the provisional positing of distinction.

What is called the knowledge-in-accord-with-the-real drawn on by the investigation of the name? The bodhisattvas, after having, in the investigation of the name, [seen that] "there is only name," thereupon know just as it is, with respect to this name: namely, that "a name such as this is, for the sake of a meaning such as this, provisionally set up upon the thing, in order to cause the world to raise conception, to raise view, to raise verbal expression." If, toward all the things-conceived-as-form and the rest, one did not provisionally set up the names "form" and the rest, then no one would be able, toward the things-conceived-as-form and the rest, to raise the conceptions "form" and the rest; and if there were no conception, no one would be able to raise the grasping that over-affirms; and if there were no grasping, there would be no verbal expression. To be able to know this just as it is is called the knowledge-in-accord-with-the-real drawn on by the investigation of the name.

What is called the knowledge-in-accord-with-the-real drawn on by the investigation of the thing? The bodhisattvas, after having, in the investigation of the thing, [seen that] "there is only thing," thereupon contemplate and see that the "nature" of all the things-conceived-as-form and the rest is far removed from verbal expression, and is not to be expressed in speech. To be able to know this just as it is is called the knowledge-in-accord-with-the-real drawn on by the investigation of the thing.

What is called the knowledge-in-accord-with-the-real drawn on by the investigation of the provisional positing of intrinsic nature? The bodhisattvas, after having, in the investigation of the provisional positing of intrinsic nature, [seen that] "there is only the provisional positing of intrinsic nature," penetrate and know just as it is: that the "provisional positing of intrinsic nature" that there is amid the things-conceived-as-form and the rest is not the intrinsic nature of that thing, and yet appears as though it were the intrinsic nature of that thing; and they are also able to know that the intrinsic nature of that thing appears in a resemblance like a magical creation, a reflected image, an echo, a play of light and shadow, the moon in water, mirage-water, a dream, an illusion — and yet is not the substance of those [things]. To be able to know just as it is this utmost profound meaning that is the sphere ranged over is called the knowledge-in-accord-with-the-real drawn on by the investigation of the provisional positing of intrinsic nature.

What is called the knowledge-in-accord-with-the-real drawn on by the investigation of the provisional positing of distinction? The bodhisattvas, after having, in the investigation of the provisional positing of distinction, [seen that] "there is only the provisional positing of distinction," penetrate and know just as it is the "meaning of non-duality" in the provisional positing of distinction amid the things-conceived-as-form and the rest: namely, that those things are "neither of the nature of being nor of the nature of non-being" — the expressible-nature does not come to be truly established, and so they are not of the nature of being; the ineffable-nature is in truth able to be established, and so they are not of the nature of non-being. Thus, by the truth of the ultimate, they are "not-of-form" (therein there are no phenomena of form); by the truth of the conventional, they are "not not-of-form" (therein one speaks of there being phenomena of form). As with "being-nature and non-being-nature, of-form and not-of-form," so too the gateways of the provisional positing of distinction such as "visible and invisible" and the rest are all to be known by reasoning such as this. To be able to know just as it is the meaning of non-duality of the provisional positing of distinction is called the knowledge-in-accord-with-the-real drawn on by the investigation of the provisional positing of distinction.

Relying on the Four Kinds of Knowledge-in-Accord-with-the-Real, One Extinguishes Idle Proliferation, Realizes the Great Nirvāṇa, and Gains Sovereign Mastery

The foolish ordinary being, being deficient in and lacking the presence of these four kinds of knowledge-in-accord-with-the-real, thereupon has the eight kinds of wrong discrimination turn forth, able to give rise to three things, able to give rise to the entire world of sentient beings and the world that is their container. It is thus: through this wrong discrimination the various defilements arise; through the arising of defilement one revolves in birth-and-death; ever revolving within birth-and-death, one has, without cease, the measureless sufferings of birth, aging, sickness, death, and the rest that pursue birth-and-death, revolving without rest. The bodhisattva, relying on these four kinds of knowledge-in-accord-with-the-real, is able rightly to know the eight kinds of discrimination; rightly knowing them in the present life, he thereby causes the "thing that is the ground-and-object subsumed under idle proliferation" not again to arise in a future life; and it not arising, then, in a future life, the discrimination raised in dependence on that ground-and-object also does not again arise. Thus "discrimination" and "the ground-and-object thing," the two of them alike, cease; one should know that all idle proliferation ceases. The bodhisattva, idle proliferation ceasing in this way, is thereby able to realize the great parinirvāṇa of the Great Vehicle. In the present life, because the "knowledge that ranges over the supreme true reality" is utterly pure, he is thereby universally able to gain all sovereign masteries: the bodhisattvas, with respect to the various magical creations, gain the superknowledge-mastery of being able to create; with respect to the various transformations, gain the superknowledge-mastery of being able to transform; over the knowledge of all knowable spheres, they universally gain mastery; if they wish to abide long, they are able to abide sovereignly in accord with what they delight in; if they wish to pass away, they are able to pass away sovereignly, without waiting on a harming condition. Because the bodhisattvas gain measureless masteries such as these, among sentient beings they are the most excellent and unsurpassed.

The Five Kinds of Benefit · The Five Kinds of Deed

The bodhisattva, gaining mastery over all in this way, thereupon gains five kinds of supreme benefit. First, he gains a mind utterly stilled — by abiding in the utmost stillness, and not by a stilling that is [merely] the stilling of the afflictions. Second, he is, with respect to all the domains of learning, without hindrance, and the sublime knowledge-and-vision, pure and clear-white, manifests forth. Third, for the sake of benefiting sentient beings, he revolves in birth-and-death without weariness. Fourth, he well enters into the hidden-intent meaning of the words of all the tathāgatas. Fifth, the resolute conviction in the Great Vehicle that he has gained cannot be drawn away or seized, and does not depend on other conditions.

One should know that these five kinds of benefit have five kinds of deed. First, the bodhisattva accomplishes the supreme blissful abiding in the present life, able to extinguish all the various weariness of body and mind born of the diligent applied effort directed toward awakening — one should know that this is called the deed of the benefit "a mind utterly stilled." Second, the bodhisattva is universally able to bring to maturity all the buddha-dharmas — one should know that this is called the deed of the benefit "the unhindered, pure-white, sublime knowledge-and-vision with respect to the domains of learning." Third, the bodhisattva is universally able to bring to maturity all sentient beings — one should know that this is called the deed of the benefit "revolving in birth-and-death without weariness." Fourth, the bodhisattva is able rightly to dispel all the doubts that arise in the sentient beings to be trained, and to guard and uphold the Tathāgata's sublime true Dharma-eye so that it may long endure, and, with respect to the "counterfeit true Dharma" (像似正法) that is able to make the Tathāgata's holy teaching sink from sight, is able to know it, able to show it forth, and able rightly to extinguish it — one should know that this is called the deed of the benefit "well entering into the hidden-intent meaning of the words of the Tathāgata." Fifth, the bodhisattva is able to crush all the heterodox theories of the outsiders, is firm and solid in vigor, and unmoving in his right vow — one should know that this is called the deed of the benefit "the resolute conviction in the Great Vehicle that cannot be drawn away or seized and does not depend on other conditions."

In this way, all the "bodhisattva-deeds" that the bodhisattva has are subsumed and taken up by these five deeds of benefit. What is all the bodhisattva-deeds? It is: to gain peace and bliss for oneself while yet without defilement; to be universally able to bring to maturity all the buddha-dharmas; to be universally able to bring to maturity all sentient beings; to guard and uphold the Tathāgata's unsurpassed true Dharma; to crush and subdue the theories of others while being vigorous and valiant; and to be unmoving in the right vow.

One should know that of these four kinds of true reality thus [set forth], the first two (the reality established by consensus in the world and the reality established by reasoning) are inferior, the third (the reality ranged over by the knowledge purified of the afflictive obstruction) is middling, and the fourth (the reality ranged over by the knowledge purified of the cognitive obstruction) is supreme.

The Three Kinds of Power · The Five Classes

This is the fifth chapter, the Chapter on Powers, within the First Section of the fifteenth stage in the Basic Section, the Bodhisattva Stage.

What is the power of the buddhas and bodhisattvas? It should be known that there are, in brief, three kinds. The first is the noble power: the buddhas and bodhisattvas attain mastery of concentration, and in dependence on this mastery of concentration, whatever they wish, every matter is accomplished; because the mind is supple and the mind is well cultivated, this is named the noble power. The second is the power of the Dharma: the various excellent dharmas have a vast fruit and a great advantage, and this is named the power of the Dharma — here the "dharma" is just the six perfections, namely giving down through wisdom; these dharmas have a great power, and this is named the power of the Dharma. The third is the innate power: the buddhas and bodhisattvas have first amassed a vast store of merit, and realize the exceedingly rare and wondrous dharmas born together with the body, and this is named the innate power.

Again, as for the classes and distinctions of this power of the buddhas and bodhisattvas, there are also five kinds: the first is the supernormal power, the second the power of the Dharma, the third the innate power, the fourth the power common with the śrāvakas and pratyekabuddhas, and the fifth the power uncommon with the śrāvakas and pratyekabuddhas.

The Supernormal Power: The Six Supernormal Powers

What is the supernormal power of the buddhas and bodhisattvas? It is the six supernormal powers: the first is the power realizing the knowledge of the divine object; the second, the power realizing the knowledge of the recollection of former abodes; the third, the power realizing the knowledge of the divine ear; the fourth, the power realizing the knowledge of seeing dying-and-being-born; the fifth, the power realizing the knowledge of the distinctions of mind; the sixth, the power realizing the knowledge of the exhaustion of the outflows. This is named the supernormal power.

One · The Knowledge-of-the-Divine-Object Power — the Power to Transform (the Eighteen Transformations)

What is the knowledge-of-the-divine-object power of the buddhas and bodhisattvas? In brief, there are two kinds: the first is the power to transform, the second the power to conjure. The classes and distinctions of these two are each of many kinds.

What are the classes and distinctions of the power to transform of the knowledge of the divine object? They are the eighteen transformations: (1) quaking, (2) blazing, (3) streaming-forth, (4) displaying, (5) transforming, (6) coming-and-going, (7) rolling-up, (8) spreading-out, (9) making the multitude of images enter the body, (10) going to those of like kind, (11) revealing, (12) concealing, (13) mastery over what is done, (14) restraining another's supernormal power, (15) being able to bestow eloquence, (16) being able to bestow recollection, (17) being able to bestow ease and joy, (18) emitting great light. All of this class is named the power to transform of the knowledge of the divine object.

Quaking: The buddhas and bodhisattvas, having attained mastery of concentration, with the mind supple and the mind well cultivated, in dependence on the mastery of concentration are universally able to quake temples, halls, houses, and dwellings; villages, towns, and hamlets; walled cities and countries; the world of the hells, the world of animals, the world of the forefathers, the world of humans, the world of the gods; and up through a single set of the four great continents, a one-thousandfold world, a two-thousandfold world, a three-thousand-great-thousandfold world, a hundred three-thousand-great-thousandfold worlds, a thousand three-thousand-great-thousandfold worlds, a hundred-thousand three-thousand-great-thousandfold worlds, up to measureless and numberless three-thousand-great-thousandfold worlds — all these they are able to quake. Blazing: In dependence on the mastery of concentration, they send forth fierce flames of fire from the upper body and pour cool clear water from the lower body; and again send forth fire from the lower body and pour water on the upper body; entering the concentration on the fire-element, the whole body blazes through and through, and from every part of the body issue every kind of flame — blue, yellow, red, white, crimson-purple, cyan-green, and the color of crystal. Streaming-forth: In dependence on the mastery of concentration, they stream forth light, filling every temple, hall, house, and dwelling, up through measureless and numberless worlds, leaving none unfilled, as with quaking above. Displaying: In dependence on the mastery of concentration, as they please, they display to all the great assembly come together — śramaṇas, brahmins, śrāvakas, bodhisattvas, gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, humans, non-humans, and the rest — causing them all to behold below the various evil destinies and above the various human and heavenly realms; and again causing them to behold the other buddha-lands and the buddhas and bodhisattvas within them, up through buddha-lands surpassing the sands of the Ganges, buddha-lands designated by every kind of name and the tathāgatas of those lands, all causing them to behold, and also proclaiming for them the names of those buddha-lands and the names of the tathāgatas. Transforming: In dependence on the mastery of concentration, if toward "earth" they arouse the resolute conviction of "water," they at once cause it to become water, in truth and not otherwise (and it is likewise with the resolute conviction of fire or wind); toward water, fire, and wind, arousing the resolute conviction of the remaining great elements, each too, following the resolute conviction, becomes so in truth and not otherwise; as the four great elements transform into one another, so too do color, scent, taste, and touch; if toward grass, leaves, cow dung, mud, and the like they arouse the resolute conviction of food, carriages, clothing, adornments, unguents, and flower-garlands, then following the resolute conviction it becomes so in truth and not otherwise; toward sand, stones, tiles, and gravel they arouse the resolute conviction of maṇi-jewels, pearls, lapis lazuli, conch, jade-disc, and coral; toward the mountains and the snow mountains they arouse the resolute conviction of gold; toward beings of fair form they arouse the resolute conviction of foul form, toward beings of foul form the resolute conviction of fair form, toward beings neither fair nor foul (neither) the resolute conviction of fair form or foul form, toward beings both fair and foul (both) the resolute conviction of neither — all following the resolute conviction, in truth and not otherwise. As with fair form and foul form, so too, it should be known, with the complete of limbs and the not-complete of limbs, and with the stout and the lean and the like. Thus, toward the remaining material things whose own-marks can be transformed, arousing the remaining resolute convictions, all following the resolute conviction wholly transform, in truth and not otherwise. Coming-and-going: In dependence on the mastery of concentration, as they please, they pass to and fro through walls, mountains, and rocks with the body unhindered; and, expounding at length, up to reaching the Highest-Pure Heaven and returning again unhindered, or crosswise through measureless and numberless three-thousand-great-thousandfold worlds coming and going unhindered; or they convey the coarse and heavy body of the four great elements, or toward a far place make the resolute conviction of nearness, or with the swiftness of thought pass to and fro with all speed. Rolling-up-and-spreading-out: In dependence on the mastery of concentration, they are able to roll up all the snow-mountain kings and the like so as to be like a single subtle particle, and to spread out a single subtle particle so as to be like all the snow-mountain kings and the like. Making the multitude of images enter the body: In dependence on the mastery of concentration, they are able to take the various great assemblies present, and all the villages, towns, hamlets, grass and trees, thickets and groves, the mountains and the great earth, and every form-image, and admit them into their own body, causing each one of the great assembly to know of himself that he has entered within that body. Going to those of like kind: In dependence on the mastery of concentration, they go to the assembly of the kṣatriyas, matching their color and kind, resembling their form and stature, resembling their speech and voice, speaking according to whether they use such-and-such a name; and then they expound the true Dharma for them, displaying, teaching, guiding, exhorting, and gladdening; and once the work of transformation is done, they suddenly vanish, and the multitude, looking one to another, do not know whether the one who vanished was a god or a human. As with going to the assembly of the kṣatriyas, so it should be known also with going to the assembly of the brahmins, the assembly of śramaṇas, the assembly of elders, the assembly of householders, and to the Heaven of the Four Great Kings, the Heaven of the Thirty-Three, the Yāma Heaven, the Tuṣita Heaven, the Heaven of Delighting in Emanation, the Heaven of Mastery over Others' Emanations, the Heaven of Brahmā's Retinue, the Heaven of Brahmā's Ministers, the Great Brahmā Heaven, the Heaven of Lesser Light, the Heaven of Measureless Light, the Heaven of Radiant Sound, the Heaven of Lesser Purity, the Heaven of Measureless Purity, the Heaven of Universal Purity, the Cloudless Heaven, the Heaven of Merit-Born, the Heaven of Vast Fruit, the Unafflicted Heaven, the Heaven of No Heat, the Heaven of Good Appearance, the Heaven of Good Sight, and the Highest-Pure Heaven. Concealing-and-revealing: In dependence on the mastery of concentration, before the great assembly, a hundred times, a thousand times, or more than that, they make their own body vanish, and again cause it to appear. Mastery over what is done: In dependence on the mastery of concentration, in every matter to be done — the coming, going, staying, and the like of the whole realm of beings — they turn with mastery, causing one to go if he is to go, to stay if he is to stay, to come if he is to come, to speak if he is to speak. Restraining another's supernormal power: In dependence on the mastery of concentration, they are able to restrain and subdue the supernormal power displayed by another; the Tathāgata's supernormal power is universally able to restrain and subdue the supernormal power displayed by all who possess supernormal power; the ultimate bodhisattva (bound to a single birth, of the last existence) is able to restrain and subdue all the rest, save the Tathāgata and bodhisattvas of equal kind; the remaining bodhisattvas are able to restrain and subdue all the rest, save those who have entered a higher ground and bodhisattvas of equal kind. Being able to bestow eloquence: If a being's eloquence is exhausted, they are able to grant him eloquence. Being able to bestow recollection: If a being has lost mindfulness of the Dharma, they are able to grant him recollection. Being able to bestow ease and joy: When they expound the true Dharma, they grant to the hearers of the Dharma the joy of the benefit and pliancy of body and mind, causing them to depart from the hindrances and to listen to the Dharma single-mindedly (a temporary expedient, and not the ultimate); and again they cause the mutually opposing transformations of the elements — harm, the doings of non-humans, plagues and pestilences — all to be quelled. Emitting great light: By the force of the supernormal power the body emits light — whether one light goes to the measureless worlds of the ten directions and causes beings of the evil destinies to have their suffering quelled, or one light goes to the various heavenly realms and causes the gods, nāgas, and the rest of great majesty and virtue, receiving the light and awakening, all to come and gather in assembly, or one light goes to the ten directions and causes the bodhisattvas of the other quarters, receiving the light and awakening, all to come and gather in assembly; in short, the tathāgatas are able to emit measureless classes of light, and to do the work of measureless benefit for measureless beings in measureless worlds.

"Displaying" extends still farther: beyond the buddha-lands already named, whatever further buddha-lands and tathāgatas the buddhas and bodhisattvas wish the assembly to see, they cause them to behold and also proclaim them; only this completes the definition of displaying. In "transforming," the great elements are set out one by one: toward earth, they arouse the resolute conviction of water, fire, or wind; toward water, of earth, fire, or wind; toward fire, of earth, water, or wind; toward wind, of earth, water, or fire. In every case the thing becomes exactly what is resolved upon, in truth and not otherwise. The mutual transformations of color, scent, taste, and touch are the same; grass, leaves, cow dung, and mud may likewise become food, carriages, clothing, adornment-requisites, every kind of unguent, or flower-garlands, each in truth according to the resolute conviction. Whatever other conviction is aroused toward any other transformable thing likewise becomes exactly that, in truth and not otherwise.

In "going to those of like kind," speaking according to the other's use of names means this: if they use this name for this meaning, the buddhas and bodhisattvas use this name for this meaning; if they do not use this name for this meaning, neither do the buddhas and bodhisattvas. In "restraining another's supernormal power," they cause the displayed powers of all whom they subdue to be accomplished as they wish, each according to the levels of Tathāgata, ultimate bodhisattva, and remaining bodhisattva stated above. The heavenly beings awakened and summoned by the light are, one by one, gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, and mahoragas; receiving the light in their own palaces, they all come and gather in assembly.

It should be known that all these classes and distinctions of the power to transform of the knowledge of the divine object are, each singly distinguished, measureless and numberless. Because by this supernormal power they can transform the remaining things that have an intrinsic nature so as to become other things, it is named the power to transform of the knowledge of the divine object.

One · The Knowledge-of-the-Divine-Object Power — the Power to Conjure (Conjuring Bodies · Conjuring Realms · Conjuring Speech)

What are the classes and distinctions of the power to conjure of the knowledge of the divine object? In brief, "that which is without a basis yet comes to be" is called conjuring — being able, with a conjuring mind, as they wish to fashion every kind of never-before-existent thing, it is named the power to conjure of the knowledge of the divine object. This too is of many kinds: they may conjure a body, or conjure a realm, or conjure speech.

Conjuring bodies · conjuring realms: They conjure something resembling their own body (or not resembling it), resembling another's body (or not resembling it); the conjured body (of self or other, resembling or not) can only conjure the "seat of the faculties" resembling the faculties, and not the real faculties; and they are able to conjure resembling realms — food, maṇi-jewels, pearls, lapis lazuli, and other precious things, the outer means of livelihood comprised under color, scent, taste, and touch, whether resembling those things or differing from those things, all they can conjure as they wish. The conjured body is of the same kind as their own, not one but many and distinct, or they make the form-images of gods, nāgas, yakṣas, and the like, or the form-images of humans, animals, hungry ghosts, and the hells, or the form-images of śrāvakas, pratyekabuddhas, bodhisattvas, and tathāgatas; the one exceedingly resembling the bodhisattva's body is named "resembling oneself," otherwise it is named "not resembling oneself"; being of the same kind as another is also of many sorts (the one made as another's body and exceedingly resembling him is named "resembling another," otherwise not). Herein, as for conjuring many bodies: the buddhas and bodhisattvas in the measureless worlds of the ten directions at one time conjure every kind of form and kind, doing the work of benefit for measureless beings; the forms and kinds conjured either, after the buddhas and bodhisattvas have passed into extinction, by the force of the sustaining [power] continue on accordingly, or, having done a temporary benefit, the work of transformation then ceases; and either they only let beings behold what is done as if illusory and unfit for use, or they conjure food, clothing, maṇi-jewels, and the like no different from the real, causing beings constantly to receive their use. This is named conjuring bodies and conjuring realms.

The resembling outer requisites include food and the color, scent, taste, and touch of maṇi-jewels, pearls, lapis lazuli, and other precious things; they may be conjured resembling those things or differing from them. Bodies of the same kind as oneself may be images of gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, and mahoragas; or images of humans, animals, ghosts, and hell-beings; or images of śrāvakas, pratyekabuddhas, bodhisattvas, and tathāgatas. With bodies of another's kind, from a conjured divine body through a conjured buddha-body, the distinction between "resembling another" and "not resembling another" likewise depends on whether it closely resembles that other body. Conjured requisites that beings can actually use include food, clothing, maṇi-jewels, pearls, lapis lazuli, conch, jade-disc, coral, carriages, and the other articles stated.

Conjuring speech: It may be a marvelous voice conjoined, or endowed with a vast voice, or bound to oneself, or bound to another, or bound to nothing, or comprised under the words that proclaim the true Dharma, or comprised under the words that admonish and reprove heedlessness. "A marvelous voice conjoined": the conjured speech that is spoken has a voice deep and far-reaching like the sound of cloud-thunder, gentle and refined like the sound of the kalaviṅka, able to move the hearts of the multitude, most delightful, and moreover perfect, lofty, subtle, clearly revealed and easily understood, delightful to hear, without contrariety, without dependence, without exhaustion. "Endowed with a vast voice": its voice is vast; as they please, they wholly fill, over a single yojana, the measureless kinds of assembly — gods, nāgas, and the rest, and śrāvakas, bodhisattvas, humans, non-humans, and the rest, measureless assemblies — with a marvelous perfect voice announcing to each kind throughout; and again, as they please, over the one-thousandfold, the two-thousandfold, the three-thousandfold, up through the measureless worlds of the ten directions, to assemblies far and near, with a marvelous perfect voice they announce to each kind throughout, and within this voice they send forth every kind of sound, expounding for beings every kind of Dharma, so that each gains the benefit of the meaning. "Bound to oneself": from the conjured self-body they send forth every kind of sound, proclaiming the true Dharma, admonishing and reproving heedlessness. "Bound to another": from the conjured other-body they proclaim the true Dharma, admonishing and reproving heedlessness. "Bound to nothing": either in empty space, or upon the conjured non-sentient dharma, they have something to say. "Comprised under the words that proclaim the true Dharma": they reveal the right principle, causing the foolish and deluded to gain understanding of every kind of dharma. "Comprised under the words that admonish and reprove heedlessness": for those who are not foolish and have gained pure faith yet are heedless, they reprove their heedlessness so as to give rise to conscience and shame, and admonish them to non-heedlessness so as to make them diligently cultivate and study. Thus the works of conjuring are, in brief, of three kinds: conjuring bodies, conjuring realms, and conjuring speech.

The measureless assemblies filled by the "vast voice" are, in full, gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, śrāvakas, bodhisattvas, humans, and non-humans. Within a single yojana they all hear the marvelous perfect voice addressed throughout to each class.

It should be known that all these classes and distinctions of the power to conjure of the knowledge of the divine object are, each singly distinguished, measureless and numberless. Thus these two — the power to transform and the power to conjure — of the knowledge of the divine object are able to accomplish two things: the first, displaying every kind of supernormal power so as to draw beings into the Buddha's sacred teaching; the second, displaying every kind of supernormal power so as to bestow upon the measureless beings who suffer many classes of benefit, ease, and joy.

Two · The Recollection-of-Former-Abodes Power

What is the power of the knowledge that recollects former abodes? The buddhas and bodhisattvas, by the knowledge of former abodes, can of themselves recollect their own former abodes (that they were once among such-and-such a class of beings, that their name was such-and-such, as the sūtras expound at length), and can also recollect all the classes and distinctions of the bodies and the rest of other beings as if recollecting their own affairs; and again they can cause others to attain the knowledge of former abodes, and of themselves recollect the distinctions of the bodies and the rest of self and other traversed in the former limit, and thus, one passing it to the next, cause them to recollect their former abodes all as their own. Within the present life again they can recollect the various subtle matters (what was formerly done and reflected upon, all without loss), recollect what was done in unbroken instantaneous sequence, recollect former abodes that are measured and numbered (the times and kalpas reckonable), recollect former abodes that are measureless and numberless (the times and kalpas unreckonable); in short, this knowledge of former abodes, toward such a place, such a kind, such a measure, turns as they wish without hindrance. And again, by this knowledge recollecting past lives, they reveal for beings the difficult practices and painful austerities that the bodhisattva undertook in former ages, causing them to give rise to pure faith in the Buddha, to arouse reverence, and deeply to weary of and depart from birth-and-death; and recollecting past events, they reveal for beings the karmic fruits and maturations of former ages, and, for beings of the view of permanence (who falsely reckon the doctrine of permanence in the former limit, or the doctrine of partial permanence), they break their view of permanence.

This passing-on proceeds as follows: the buddhas and bodhisattvas first cause one being to attain the knowledge of former abodes and recollect all the former abodes traversed in the former limit; that being in turn causes another to attain the same knowledge and recollect all former abodes just as above. Thus, passing successively from one being to another, each recollects former abodes as the buddhas and bodhisattvas themselves do. This is named the power comprised under the recollection of former abodes of the buddhas and bodhisattvas.

Three · The Divine-Ear Power

What is the divine-ear power? The buddhas and bodhisattvas, with the pure divine ear, are able to hear every kind of divine voice and human voice, noble voice and non-noble voice, great voice and small voice, articulate voice and inarticulate voice, conjured voice and non-conjured voice, far voice and near voice. Hearing divine voices: without directing attention, the voices of the beings born from below in the desire realm up to those born in the Highest-Pure Heaven they all hear; directing attention, the voices of the worlds beyond this and higher they also hear. Hearing human voices: throughout the beings born in all the crosswise four great continents, their voices they all hear. Hearing noble voices: toward the tathāgatas, śrāvakas, pratyekabuddhas, and bodhisattvas, whether heard from them or passed on to expound and display for the rest of beings, teaching, guiding, exhorting, and gladdening, the voices that exhort to cultivate the wholesome and forsake the evil, they all hear; and again the voices of those who, with an undefiled mind, uphold, recite, discuss and decide, admonish without error, make recollection, give instruction and admonition, and the rest — good words and good speech that draw forth the benefit of the meaning — they all hear. Hearing non-noble voices: toward beings' false, divisive, wrongly-ornamented, coarse and harsh voices, and the voices of those born below in the evil destinies, born above in the heavenly destinies, born crosswise in the human destiny, every kind of voice they all hear. Hearing great voices: the voices of great multitudes of beings, of great assemblies, the voices of the pressing pain of the instruments of suffering, the voices of great wailing and weeping, the voices of mutual calling and summoning, the voices of the great thunder's roar, the voices of conch, drum, and horn, and the like, they all hear. Hearing small voices: down to the subtle voice of whispering in the ear, they all hear. Hearing articulate voices: the voices whose meaning is easily understood, they all hear. Hearing inarticulate voices: the voices whose meaning is hard to understand — the various spells of the Drāviḍa land, the sound of wind-bells and the rustling of trees, the sounds put forth by parrots, mynas, thrushes, orioles, the jīvaṃjīvaka birds, and the like — they all hear. Hearing conjured voices: the voices conjured by the force of the supernormal power by those who have attained mastery of mind and possess supernormal power, they all hear. Hearing non-conjured voices: the various voices differing from those, they all hear. Hearing far voices: excepting the voices within the villages and cities where the buddhas and bodhisattvas dwell, the voices within the remaining worlds up to measureless and numberless, they all hear. Hearing near voices: they hear the voices that were excepted.

Four · The Seeing-Dying-and-Being-Born Power (the Divine Eye)

What is the seeing-dying-and-being-born power? The buddhas and bodhisattvas, with the pure divine eye surpassing the human, see the beings at the time of dying and the time of being born, of fair form and foul form, whether inferior or superior, and how, being born in the later limit, they grow, their faculties ripen, and the wholesome, unwholesome, and neutral deeds done by the body turn; and again they directly see the various luminous forms, subtle forms, transformed forms, and pure and marvelous forms, from below at the Unremitting [hell] up to the Highest-Pure Heaven, all of which, without directing attention, they are able to see and know; directing attention, they are able to see the forms of the measureless worlds above and below, and all the forms of the measureless worlds crosswise, up to being able to see the tathāgatas of the several buddha-lands seated at ease amid assemblies of diverse kinds, proclaiming the true Dharma, manifest and undisturbed. And again, with the pure divine eye they universally see the pure and impure deeds done by the bodies of the measureless beings of the ten directions, and having seen, according to what fits and is suitable, they do every kind of benefit, ease, and joy; with the pure divine ear they universally hear the pure and impure deeds done by the speech of the measureless beings of the ten directions, and having heard, according to what fits and is suitable, they do every kind of benefit, ease, and joy. This is the brief account of the works done by the divine eye and divine ear of the buddhas and bodhisattvas.

Five · The Knowledge-of-the-Distinctions-of-Mind Power (Knowledge of Others' Minds)

What is the knowledge-of-the-distinctions-of-mind power? The buddhas and bodhisattvas, by the knowledge of others' minds, thoroughly know the other beings throughout the measureless worlds of the ten directions: whether a mind with enwrapping afflictions or a mind free of enwrapping afflictions, whether a mind with bondage-attendant, latent-proclivity afflictions or a mind free of bondage-attendant, latent-proclivity afflictions; and again they thoroughly know a mind with defilement and a wrong vow (the minds of the outsiders, and minds with craving-defilement) and a mind without defilement and a right vow (minds contrary to the above); and again they thoroughly know an inferior mind (the minds of those born in the desire realm, down to birds and beasts, and the like), a middling mind (the minds of the beings born in the form realm), and a superior mind (the minds of the beings born in the formless realm); and again they thoroughly know a mind associated with pleasure, a mind associated with pain, and a mind associated with neither-pain-nor-pleasure. And again, with a single knowledge of others' minds, toward the present mind of a single being — with all that it has, its very nature, its class, its mode of apprehension, its extent — in a single thought-moment they know it altogether as it truly is; and they are able, toward the present minds of many beings, in a single thought-moment to know them altogether as they truly are. And again this power of others' minds knows the superiority and inferiority of the faculties of the various beings, their various resolute convictions, their various dispositions and conduct, and, according to what fits, is able rightly to establish them in the various right practices that head toward the palace of nirvāṇa. It should be known that this is its work.

With many beings, too, a single knowledge of others' minds knows in one thought-moment, altogether and as they truly are, all that each present mind has, its intrinsic nature, its class, its mode of apprehension, and its extent; it does not merely know in general that many beings have minds.

Six · The Exhaustion-of-the-Outflows Power

What is the exhaustion-of-the-outflows power? The buddhas and bodhisattvas truly know the attainment of the exhaustion of the afflictions, truly know the attained and the not-yet-attained of self and other with regard to the exhaustion of the outflows, and truly know the means by which self and other are able to attain the exhaustion of the outflows; as they truly know the means, so too do they truly know what is not the means; they truly know that another, with regard to the attainment of the exhaustion of the outflows, has overweening pride or is free of overweening pride. And again the bodhisattvas, though they can truly know the means of realizing all the merits of the exhaustion of the outflows, do not actualize it; therefore the bodhisattva does not swiftly forsake the matters of the outflows and the outflows themselves, and though he courses among all manner of matters of the outflows he is not defiled — such a power is, among all powers, the most excellent. And again the buddhas and bodhisattvas, by the knowledge of the exhaustion of the outflows, are of themselves undefiled, and also skillfully expound at length for others, breaking down their overweening pride. It should be known that this is its work.

The Power of the Dharma: The Four Aspects of Each of the Six Perfections

What is the power of the Dharma? It is the power of giving down through the power of wisdom. Of these powers of the dharmas of giving and the rest, it should be known that each singly has, in brief, four aspects: the first, the aspect of cutting off what it counteracts; the second, the aspect of ripening the store; the third, the aspect of benefiting self and other; the fourth, the aspect of granting the future fruit.

The four aspects of giving: The bodhisattva's cultivation of generosity is able to cut off stinginess (what giving counteracts) — this is the first; this generosity is able to serve as the store for his own awakening, and also, as the gathering-matter of giving, to ripen beings — this is the second; before giving the mind is glad, in giving the mind is pure, after giving there is no regret, and, glad in mind through all three times, he thereby benefits himself, and is also able to remove another's hunger, thirst, cold, heat, sickness, want, fear, and the many sufferings, thereby benefiting others — this is the third; in life after life, wherever he is born, he is ever wealthy and happy, gaining great rank and station, wealth and jewels, associates and retinue — this is the fourth. Beyond this there is nothing surpassing or additional. The four aspects of upholding the precepts: Upholding the pure disciplines of body and speech is able to cut off the breaking of precepts (what the precepts counteract) — the first; the pure precepts upheld are able to serve as the store for his own awakening, and, as the gathering-matter of shared work, to ripen beings — the second; upholding the pure precepts, he forsakes the fears, the many faults, the enemies, and the like born of breaking precepts, and rests and wakes in ease, thereby benefiting himself; and again, by the pure precepts, without regret and glad, up to a settled mind, he benefits himself; upholding the pure precepts he does not harm and afflict others, and universally bestows fearlessness upon beings, thereby benefiting others — the third; whereby, when the body perishes, he is born in the good destinies, in the heavenly worlds — the fourth. The four aspects of patience: Cultivating patience is able to cut off impatience (what patience counteracts) — the first; it is able to serve as the store for his own awakening, and, as the gathering-matter of shared work, to ripen beings — the second; by patience he rescues self and other from the great and fearful matters, thereby benefiting self and other — the third; whereby in the future he has few enemies and is free of the sorrow of separation, in the present at the time of death his mind is without sorrow or regret, and when the body perishes he is born in the good destinies, in the heavenly worlds — the fourth. The four aspects of vigor: Abiding in diligent vigor is able to cut off indolence (what vigor counteracts) — the first; it is able to serve as the store for his own awakening and its basis, and, as the gathering-matter of shared work, to ripen beings — the second; because of diligent vigor he gains a dwelling of ease, is not thrown into disorder by evil and unwholesome dharmas, and, with each later realization surpassing the former, redoubles his gladness, thereby benefiting himself; diligently cultivating the wholesome he does not by body or speech harm and afflict others, and causes others to give rise to the vigor of the wish to delight, thereby benefiting others — the third; whereby in the future he loves and delights in the surpassing works and merits of a great person — the fourth. The four aspects of meditative absorption: Entering meditative absorption is able to cut off the afflictions and the secondary afflictions — speech, applied-and-sustained thought, delight and joy, the perception of form, and the rest (what meditative absorption counteracts) — the first; it is able to serve as the store for his own awakening and its basis, and, as the gathering-matter of shared work, to ripen beings — the second; abiding in ease in the present he benefits himself, his mind being quieted, most utterly quieted, far removed from craving and love, and, toward beings, without harm and without affliction, he benefits others — the third; whereby, his knowledge gaining purity, he is able to arouse the supernormal powers, and in the future is born in a pure heavenly place, gaining the fruit of meditative absorption — the fourth. The four aspects of wisdom: Being fully endowed with marvelous wisdom is able to cut off ignorance (avidyā) (what wisdom counteracts) — the first; it is able to serve as the store for his own awakening, and, by giving, kind speech, beneficial action, and shared work — the means of gathering — to ripen beings — the second; toward the things to be known he awakens and understands according to the meaning, and is able to draw forth a vast and pure gladness, thereby benefiting himself, and universally, for beings, he expounds the Dharma in accord with principle, causing them to obtain benefit, ease, and joy in the present and the future, thereby benefiting others — the third; whereby he gathers the roots of the wholesome, is able to do rightly what is to be done, and in the future is able to realize the freedom-from-bondage of the two obstructions (the freedom-from-bondage of the afflictive obstruction and the freedom-from-bondage of the cognitive obstruction) — the fourth. Beyond this there is nothing surpassing or additional. This is named the power of the Dharma.

Gathered up perfection by perfection, none of the four aspects may be omitted. Giving cuts off stinginess: this is the first; it serves as the store for one's own awakening and, as the gathering-matter of giving, ripens beings: this is the second; before giving the mind is glad, while giving it is pure, and afterward it has no regret, thereby benefiting oneself, while removing another's hunger, thirst, cold, heat, and other suffering, thereby benefiting others: this is the third; in the future one is ever wealthy and happy, with rank, wealth, associates, and retinue: this is the fourth. These are called the four aspects of the power of giving; beyond them there is nothing surpassing or additional.

Upholding precepts cuts off the breaking of precepts: this is the first; it serves as the store for one's own awakening and, as the gathering-matter of shared work, ripens beings: this is the second; it removes the fears, faults, and enemies born of breaking precepts and benefits oneself through non-regret and gladness up to a settled mind, while it benefits others by harming none and universally bestowing fearlessness: this is the third; when the body perishes one is born in a good destiny, in a heavenly world: this is the fourth. These are called the four aspects of the power of upholding precepts; beyond them there is nothing surpassing or additional.

Patience cuts off impatience: this is the first; it serves as the store for one's own awakening and, as the gathering-matter of shared work, ripens beings: this is the second; it rescues self and other from great and fearful matters: this is the third; in the future one has few enemies and little separation or grief, at death in this life the mind is without sorrow or regret, and after the body perishes one is born in a good heavenly destiny: this is the fourth. These are called the four aspects of the power of patience; beyond them there is nothing surpassing or additional.

Vigor cuts off indolence: this is the first; it serves as the store and basis for one's own awakening and, as the gathering-matter of shared work, ripens beings: this is the second; one abides at ease, is not disordered by evil and unwholesome dharmas, and rejoices as each later realization surpasses the former, benefiting oneself, while neither harming others by body and speech nor failing to arouse their wish for vigor, benefiting others: this is the third; in the future one delights in the surpassing works of a great person: this is the fourth. These are called the four aspects of the power of vigor; beyond them there is nothing surpassing or additional.

Meditative absorption cuts off the afflictions and the secondary afflictions of speech, applied thought, sustained thought, delight, pleasure, the perception of form, and the rest: this is the first; it serves as the store and basis for one's own awakening and, as the gathering-matter of shared work, ripens beings: this is the second; one abides happily in the present, with a mind utterly quiet and far from craving, benefiting oneself, and is harmless and unafflicting toward beings, benefiting others: this is the third; one's knowledge is purified, one can arouse supernormal power, and in the future one is born in a pure heaven and gains the fruit of absorption: this is the fourth. These are called the four aspects of the power of meditative absorption; beyond them there is nothing surpassing or additional.

Wisdom cuts off ignorance: this is the first; it serves as the store for one's own awakening and ripens beings through giving, kind speech, beneficial action, and shared work: this is the second; one understands the known according to its meaning and arouses vast pure gladness, benefiting oneself, and expounds Dharma according to principle so that beings gain present and future benefit and ease, benefiting others: this is the third; one gathers wholesome roots, does rightly what should be done, and in the future realizes release from the afflictive and cognitive obstructions: this is the fourth. These are called the four aspects of the power of wisdom; beyond them there is nothing surpassing or additional. All six perfections are thus established through cutting off what is counteracted, ripening the store, benefiting self and other, and granting the future fruit.

The Innate Power (the Eight Aspects of Accomplishing the Way)

What is the innate power? It is that by his very nature he can recollect the various events of his past lives; that, for the benefit of beings, without deliberating he can bear, over an exceedingly long time, every kind of fierce, unbroken, great suffering, gladly receiving the suffering that can accomplish the matter of beings' benefit; that, for the benefit of beings, he ascends to be born in the fourth heaven, the Tuṣita Heaven, and abides there to the full of the Tuṣita life-span, with three surpassing things that outshine the god-sons born there — the heavenly life-span, the heavenly form and color, and the heavenly renown. When about to descend and enter the mother's womb, he emits great light universally illumining the world, and in the phases of descending into, dwelling in, and issuing from the womb he rightly knows them all; having issued from the womb, upon the ground, without awaiting support, he walks seven steps and proclaims his own titles of virtue; at his first birth there are the gods, nāgas, yakṣas, and the rest of great majesty and virtue who scatter the marvelous heavenly flowers and scents, who hold music, clothing, banners, pennants, jeweled canopies, and surpassing offering-implements to make offerings, and moreover his body is adorned with the unsurpassed thirty-two marks of a great man. Abiding in the last existence, in the last birth, all the enemies, the armies of Māra, and the calamitous mishaps are unable to harm him; seated on the seat of awakening, by the power of the concentration of loving-kindness he crushes and subdues the hosts of Māra, every joint and limb being endowed with the strength of Nārāyaṇa. In his childhood, without learning by practice, he is spontaneously skillful, and toward the crafts and works of every kind in the world he swiftly, swiftly enters in; without a teacher, spontaneously, dwelling alone, in the three-thousand-great-thousandfold world he realizes unsurpassed perfect awakening; the lord of the Sahā world, the Great Brahmā King, of himself comes down and earnestly entreats him, out of pity for the world to expound the true Dharma; his concentration being quiet, though a great cloud thunders he has no awareness of it, and, at ease, does not stir. While he is a bodhisattva, all the birds, beasts, and crawling and moving creatures, with utmost trust and faith, ever come and take refuge, and, as they wish, draw near and abide by him; and once he has become a buddha, even the animals too come to make offerings — as with that monkey which offered pure honey, the World-Honored One receiving it with pity and, rejoicing, dancing for joy. The dragon-clouds ever attend, raining down when he bathes, and yet when he goes forth to travel they halt and do not fall; if the bodhisattva sits beneath a tree, all the branches and boughs bend their shade to shelter his body, never withdrawing it. Having realized awakening, over six years Māra sought his opportunity but in the end could not gain it. The mindfulness that ever accompanies him is at every moment constantly present, and by this mindfulness the arising, abiding, and ceasing of feeling, perception, and applied thought are all, without exception, awakened to and understood.

At his birth the beings of great majesty and virtue who make offerings are, one by one, gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, and mahoragas. They scatter marvelous heavenly flowers and scents and hold music, clothing, banners, pennants, jeweled canopies, and other surpassing offering-implements.

And again the Buddha accomplishes the innate power, whether "comprised under the benefit that follows upon being seen" or "comprised under the practice-and-abiding of the sages." Comprised under the benefit that follows upon being seen: if a person in the world sees the Tathāgata, the epileptic and the mad-minded regain their original minds, the breech-born are turned aright, the blind gain sight, the deaf are able to hear, and those bearing craving, hatred, and delusion depart from the enwrapment of craving, hatred, and delusion — this is named the innate power comprised under the benefit that follows upon being seen. Comprised under the practice-and-abiding of the sages: the buddhas and bodhisattvas ever lie on the right side like the lion-king; though he appears to rest upon a mat of grass and leaves, lying on one side, he never stirs or is disturbed; all the tathāgatas, though they appear to sleep, do not toss and turn, and a sudden great wind does not stir their body or robe; he walks like a lion, steps like a bull-king, first raising the right foot and then moving the left; wherever he treads, the high ground becomes low and the low ground becomes high, level as a palm, with no gravel, stones, bricks, or tiles; with a mind bent single-mindedly on seclusion he enters the villages, and the gate by which he enters, though narrow and small, of itself becomes lofty and wide; when he eats the food he eats, every grain is crushed, and there is no mouthful unfinished — this is named the innate power comprised under the practice-and-abiding of the sages. At the time of the parinirvāṇa, the great earth quakes, the multitude of stars flashes and gleams, coursing and falling, and all quarters at one time suddenly grow greatly hot, while throughout empty space heavenly great music is played — such measureless and exceedingly rare events are all the Tathāgata's innate power, not wrought by the supernormal power. This is named the innate power of the buddhas and bodhisattvas.

Common-and-Uncommon · The Three Supernormal Displays

What is the whether-common-or-uncommon of the power of the buddhas and bodhisattvas with the śrāvakas and pratyekabuddhas? In brief, by three aspects it should be known to be uncommon: the first, subtlety; the second, class; the third, realm. The buddhas and bodhisattvas, toward the measureless classes of beings and the measureless means of power, truly know, and are able to do, all the beneficial matters as they fit — this is named subtlety. All classes of supernormal power, power of the Dharma, and innate power they wholly accomplish — this is named class. Taking all worlds and all the realms of beings as the field of their power — this is named realm. The śrāvaka takes only the two-thousandfold world and the realm of beings for the field of his supernormal power; the pratyekabuddha takes only the three-thousandfold world for the field of his supernormal power — because the pratyekabuddha cultivates the right practice only to subdue his own single body, and not for the sake of beings, at the utmost he takes only a single realm for the field of his supernormal power. Apart from what is said above, the remaining powers of the buddhas and bodhisattvas should be known to be of the coarse aspect, common with the śrāvakas, pratyekabuddhas, and the like. Such a power the śrāvakas and pratyekabuddhas are yet unable to reach — how much less the remaining gods, humans, ordinary beings, and outsiders.

The buddhas and bodhisattvas have, in brief, three kinds of supernormal-display power: the first, comprised under the supernormal display of the divine object; the second, comprised under the supernormal display of instruction-by-declaration; the third, comprised under the supernormal display of admonition-and-teaching. It should be known that the supernormal display of the divine object is gathered into the power of the knowledge of the divine object; the supernormal display of instruction-by-declaration is gathered into the power of the knowledge of the distinctions of mind; and the supernormal display of admonition-and-teaching is gathered into the power of the knowledge of the exhaustion of the outflows.

The Six Approaches Opened in Brief

What is maturation? It should be known that maturation is, in brief, of six kinds: first, the intrinsic nature of maturation; second, the person to be matured; third, the distinctions of maturation; fourth, the means of maturation; fifth, the person who matures; sixth, the marks of the person already matured.

One · The Intrinsic Nature of Maturation

What is the intrinsic nature of maturation? It is this: because there are seeds of wholesome dharmas, and because one has, again and again, cultivated all manner of wholesome dharmas, one thereby obtains an augmented body-and-mind "capable of according with the cutting-off and purification of the two obstructions (the afflictive obstruction and the cognitive obstruction)" — a body-and-mind that has serviceability (able to take up the burden) and a most attuned-and-wholesome nature (utterly supple and purely wholesome), and whose right applied effort is already complete. Abiding in such a body-and-mind, whether one meets the Great Teacher (a buddha) or does not meet the Great Teacher, one has serviceability, has great force, and is able, without interval, to realize the cutting-off of the afflictive obstruction and the cutting-off of the cognitive obstruction.

For example, a boil (an abscess), ripened to the utmost, can then, without interval, burst and drain at a single touch — this is called "ripe." Again, a vessel of earthenware, fired and ripened to the utmost, can then, without interval, be taken up and used — this is called "ripe." Again, all manner of fruit, ripened to the utmost, can then, without interval, be plucked and eaten — this is called "ripe." In the same way, because there are seeds of wholesome dharmas, and because one has, again and again, cultivated all manner of wholesome dharmas, one thereby obtains that which is "able to accord with (the cutting-off and purification of the two obstructions)," spoken of at length down to the completeness of right applied effort, so that one is able, without interval, to realize the purification of the two obstructions — this is called "maturation." This is named the intrinsic nature of maturation.

Two · The Person to Be Matured

What is the person to be matured (the being who is to be matured)? It should be known that the person to be matured is, in brief, of four kinds. The first is the person who abides in the śrāvaka lineage and is fit to be matured upon the śrāvaka vehicle. The second is the person who abides in the pratyekabuddha lineage and is fit to be matured upon the pratyekabuddha vehicle. The third is the person who abides in the buddha lineage and is fit to be matured upon the unsurpassed vehicle (the buddha vehicle). The fourth is the person who abides in no lineage and is fit to be matured only upon "abiding in a good destiny." As for these four matters, the buddhas and bodhisattvas should mature these four kinds of person in just this way. This is named the person to be matured.

Three · The Distinctions of Maturation

What are the distinctions of maturation? These distinctions are, in brief, of six kinds: first, the maturation of the faculties; second, the maturation of the wholesome roots; third, the maturation of wisdom; fourth, maturation of the inferior grade; fifth, maturation of the middling grade; sixth, maturation of the superior grade.

The maturation of the faculties: it is being complete in length of life, complete in bodily form and color, complete in family and clan, complete in mastery, complete in trustworthiness of speech (whose words can be believed), complete in great force, complete in humanity (born as a human being), and complete in great strength. Taking as its support this "completeness in the fruit of bodily maturation" (this complete body brought forth by the wholesome karma of a former life), one is thereby fit to set going valiant and vigorous energy, to cultivate all manner of wholesome dharmas, and, toward the diligent cultivation and amassing of all the sciences (learning and craft), the mind is without weariness.

The maturation of the wholesome roots: it is taking as its support "a nature thin in the dust and grime [of affliction]" (a disposition whose afflictive latencies are by nature light and thin), so that by nature the mind does not delight to enter into all manner of evil and unwholesome dharmas; the various coverings (the delusions that shroud the mind) are slight, discursive thought is faint, the temperament is gentle and upright, and one is able to accord with and take in (the wholesome).

The maturation of wisdom: it is being complete in right mindfulness, sharp and keen by nature, having serviceability and great force, being able to understand the meaning of the Dharma in "what is well said" (speech in accord with principle) and "what is ill said" (speech not in accord with principle), being able to receive, to retain, and to penetrate rightly, and being complete in the maturing of the marvelous wisdom born together [with oneself]. In dependence on this marvelous wisdom, one has serviceability and great force, able to cause one's own mind ultimately to be liberated from all the afflictions.

It should be known that herein: because of the maturation of the faculties, one is liberated from the "obstruction of maturation" (the obstruction that is the fruit of suffering); because of the maturation of the wholesome roots, one is able to be liberated from the "obstruction of karma"; because of the maturation of wisdom, one is liberated from the "afflictive obstruction."

Maturation of the inferior grade: it is inferior-grade maturation, by two causes-and-conditions. The first: one has cultivated for no long time, and the causes-and-conditions for the maturation of the faculties, the wholesome roots, and wisdom are not yet greatly increased. The second: what has been habituated is an inferior cause-and-condition.

Maturation of the middling grade: it is, among these two causes-and-conditions, one being deficient and one being complete (one lacking, one full).

Maturation of the superior grade: it is these two causes-and-conditions being both without deficiency (the two both full).

Four · The Means of Maturation (Twenty-Seven Kinds)

What are the means of maturation? It should be known that these are of twenty-seven kinds: first, the increase of the element; second, taking in through a present condition; third, entering in; fourth, gathering delight; fifth, the first place of arousal; sixth, the not-first place of arousal; seventh, the far purification; eighth, the near purification; ninth, applied effort; tenth, resolve; eleventh, taking in by material goods; twelfth, taking in by the Dharma; thirteenth, drawing in by the supernormal powers; fourteenth, proclaiming the right Dharma; fifteenth, teaching the Dharma covertly; sixteenth, teaching the Dharma manifestly; seventeenth, applied effort of the inferior grade; eighteenth, applied effort of the middling grade; nineteenth, applied effort of the superior grade; twentieth, hearing; twenty-first, reflecting; twenty-second, cultivating; twenty-third, gathering in; twenty-fourth, subduing; twenty-fifth, maturing oneself; twenty-sixth, requesting another to mature; twenty-seventh, both maturing together.

The increase of the element: it is taking as its support the completeness of the seeds of wholesome dharmas of one's own nature, so that, because one has formerly and consistently habituated all manner of wholesome dharmas, the seeds of wholesome dharmas in each later and later stage increase further and further, become more and more excellent, and arise and abide firmly. This is named the increase of the element.

Taking in through a present condition: it is, within the present life, teaching the Dharma without error, upholding it without error, and cultivating in accord with principle "the practice in accord with the Dharma" (the practice that follows the Dharma and accords with it).

It should be known: the increase of the element is what matures in the present through a cause in a former life; taking in through a present condition is what matures in the present through a cause in the present.

Entering in: it is that, having gained the augmenting force of pure faith, then either someone in the household life keeps far from evil conduct and upholds the points of training (the precepts), or someone turns toward the homeless life (leaving the household), keeps far from the desires, and upholds the points of training.

Gathering delight: it is that, in dependence on the track of "departing from the mass of sufferings," and in dependence on the track of "keeping far from the two extremes of sensual pleasure and self-mortification," one deeply arouses love and delight toward this true and holy teaching — the Dharma and the Vinaya (the discipline) well spoken by the Buddha.

The first place of arousal: it is that one first deeply arouses aversion and withdrawal toward the dharmas that are worthy of aversion; and toward "that which can bring to accomplishment the true principle and meaning" (the matter that can accomplish the true, principled benefit-and-meaning) one truly knows there to be an excellent merit, and thereby enters in for the first time. This is named the first place of arousal.

The not-first place of arousal: it is that a person who has already entered in, at the present time of maturing, constantly does not forsake the buddhas and bodhisattvas, and, in all manner of places of understanding, becomes further and further clear. By this kind of maturing, one thereby advances further and further.

The far purification: it is that, because of indolence, or because of adverse conditions, one must pass an exceedingly long time, or pass many lives, or pass many kalpas, before one is able to be purified.

The near purification: it should be known that everything is the opposite of the "far purification" (able to be purified without waiting a long time).

Applied effort: it is that, in order to obtain the ultimate benefit-of-meaning for oneself, taking as its support a keen and fervent longing-desire — either through dread of falling in the future into the evil destinies, or through dread of being reviled by others in the present life — one constantly and diligently guards and upholds the points of training; the deeds one does are without interval (deeds done without a break), and the deeds one does are earnest and heartfelt (deeds done earnestly and gravely).

Resolve: it is that, taking as its support the "acceptance that rightly examines the dharmas" (the acceptance of examining and investigating the dharmas), toward the Dharma and the Vinaya well spoken by the Buddha one cannot be led away or wrested off (is not shaken); and toward what others have realized one deeply arouses believing understanding. And, taking as its support the "belief that [the Three Jewels] have merit," toward the place of the Three Jewels, and toward the matter of obtaining benefit-of-meaning for oneself, one deeply believes without wavering.

Taking in by material goods: it is that, toward all who are in want of food, drink, and the rest, one bestows all manner of food, drink, and the rest; or, toward those in want of food, drink, and the rest that are conducive (to sustaining the body), one bestows the conducive food, drink, and the rest.

Taking in by the Dharma: it is that one either proclaims the right Dharma, bestowing it upon the various sentient beings; or one lays open the right meaning, bestowing it upon the various sentient beings.

Drawing in by the supernormal powers: it is that one who has the supernormal powers, out of pity for sentient beings, displays all manner of supernormal transformations — either for the sake of causing the resolve of sentient beings to be purified, or by the augmenting force of causing the applied effort of sentient beings to be purified. This is so that the sentient beings, having seen and having heard, may either come to obtain a purified resolve toward the sacred teaching of the Buddha, or may cultivate applied effort free of error. Those sentient beings, because their minds have been drawn in by these supernormal transformations, then either come to obtain a purified resolve, or cultivate applied effort free of error.

Proclaiming the right Dharma: it is that, toward one who is not yet capable of obtaining the ultimate benefit-of-meaning for himself, one teaches him the right Dharma and assists him, causing right practice to arise in him; and toward one who is already capable, one teaches him the right Dharma and accords with him, causing him swiftly to realize penetrating wisdom.

Teaching the Dharma covertly: it is that, toward sentient beings whose wisdom is like an infant's, one covers over the vast and profound meaning of the Dharma, and teaches them the Dharma at a place that is coarse and shallow, easy to enter into, easy to take as a means and enter by.

Teaching the Dharma manifestly: it is that, toward sentient beings whose wisdom is vast, who are already well able to enter into the meaning-principle of the sacred teaching, one lays open for them the Dharma at a place of vast and profound principle.

Applied effort of the inferior grade: it is if one has kept far from both "applied effort without interval" and "applied effort earnest and grave" (both being absent).

Applied effort of the middling grade: it is that one either keeps far from applied effort without interval, or else keeps far from applied effort earnest and grave — among these two kinds of applied effort, one being lacking.

Applied effort of the superior grade: it is that applied effort without interval and applied effort earnest and grave both correspond together (both being present).

Hearing: it is that, toward the word of the Buddha one deeply arouses believing understanding, and one diligently hears, upholds, reads, and recites the sūtras and the rest of the Dharma.

Reflecting: it is that, dwelling at ease in seclusion (a place apart), one delights to reflect on the meaning of the Dharma, weighs the principle therein, and understands, awakens to, and decides it.

Cultivating: it is that, taking as prior the right and careful examination of the three marks of "quieting, uplifting, and equanimity," with a deeply delighting mind one cultivates quieting, cultivates uplifting, and cultivates equanimity.

Gathering in: it is that, with an undefiled mind, by the principled means of a preceptor (an upādhyāya) and an instructor (an ācārya), one gives a support [to the disciple] without error. And upon the disciple one sets going all manner of distinct services — namely, the practice of tending the sick; the practice of granting, in accord with the Dharma, the necessaries of life such as clothing, food and drink, all manner of seats and bedding, and medicine as a support for treating illness; the practice of removing [the disciple's] sorrow and remorse (regret); the practice of removing [the disciple's] afflictions and secondary afflictions. All manner of such [services], it should be known, are named the practice of distinct service.

Subduing: it is that one deeply guards against one's own defilement. Toward a person who has transgressed (the precepts), if the transgression is of the inferior grade, then with a mind of loving-kindness one admonishes and instructs (counsels and teaches); if the transgression is of the middling grade, then with a mind of loving-kindness one rebukes and penalizes (censures and punishes); if the transgression is of the superior grade, then with a mind of loving-kindness one drives out and expels (expels and casts out). It should be known that herein, the admonishing-and-instructing and the rebuking-and-penalizing are so as to cause him (the transgressor) and the rest as well to gain benefit and ease. As for this one, driving-out-and-expelling: if one later takes him in again (accepts him), it is to cause him and the rest as well to gain benefit and ease; if, having driven him out, one does not take him in again, it is only to cause the rest to gain benefit and ease. Why so? Because the rest, seeing that he has been driven out on account of his transgression, will then guard themselves and not arouse transgression.

Maturing oneself: it is that one oneself proclaims the Dharma in accord with the right, causing the various sentient beings to depart from the place of the unwholesome and to be established in the place of the wholesome. As one has oneself spoken, so one oneself also cultivates the "practice in accord with the Dharma," causing the various sentient beings likewise, as of like kind, to follow along and turn accordingly. Let one not have others revile in this way: "You yourself are not even able to depart from the place of the unwholesome and be established in the place of the wholesome — how could you instruct others, admonish and correct [them] (expose and counsel), and be a rememberer for them (a reminder)? Rather, it ought to be that others instruct you, admonish and correct you, and be a rememberer for you."

Requesting another to mature: it is that if there are besides measureless sentient beings who arouse a superior-grade love and reverence toward that one (who well knows the means); or if there is besides one who well knows the means and has well cultivated himself in the matter of teaching the right Dharma — then one should request (that one who well knows the means), earnestly assisting and aiding him, causing him to go and mature measureless sentient beings.

Both maturing together: it is having the two together — both maturing oneself, and also requesting others so as to cause them to mature.

By these twenty-seven kinds of means of maturation that have been spoken of, it should be known that one is able to cause the foregoing six kinds of distinctions of maturation to become complete — namely the maturation of the faculties, the maturation of the wholesome roots, the maturation of wisdom, maturation of the inferior grade, maturation of the middling grade, and maturation of the superior grade.

Five · The Person Who Matures

What is the person who matures (the one who is able to go and mature beings)? It is that there are, in brief, six kinds of bodhisattva, abiding in the six grounds of the bodhisattva, able to mature sentient beings: the first is the bodhisattva of the practice of resolute conviction, abiding in the ground of the practice of resolute conviction; the second is the bodhisattva of pure and excellent resolve, abiding in the ground of pure and excellent resolve; the third is the bodhisattva coursing in right practice, abiding in the ground of coursing in right practice; the fourth is the bodhisattva fallen into the fixed [course], abiding in the ground of the fixed [course]; the fifth is the bodhisattva coursing in right practice with the fixed [course], abiding in the ground of coursing in right practice with the fixed [course]; the sixth is the bodhisattva arrived at the ultimate, abiding in the ground of arrival at the ultimate.

(Again:) the person who abides in no lineage, when being matured in the going toward a good destiny, has repeated backsliding, has repeated need to do over again (indeterminate); the person who abides in a lineage, when being matured in the going toward one of the three vehicles, has no repeated backsliding, no repeated need to do over again (determinate).

Six · The Marks of the Person Already Matured

What are the marks of the person already matured?

As regards the śrāvaka: the various śrāvakas, because they have formerly habituated all manner of wholesome dharmas — thus, if at this time one abides in inferior-grade maturation, then one has inferior-grade longing-desire and inferior-grade applied effort, and yet must still go toward the evil destinies, cannot realize the śrāmaṇa-fruit in the present life, and cannot attain parinirvāṇa in the present life. If at this time one abides in middling-grade maturation, then one has middling-grade longing-desire and middling-grade applied effort, does not go toward the evil destinies, is able to realize the śrāmaṇa-fruit in the present life, but is not yet able to attain parinirvāṇa in the present life. If at this time one abides in superior-grade maturation, then one has superior-grade longing-desire and superior-grade applied effort, does not go toward the evil destinies, is able to realize the śrāmaṇa-fruit in the present life, and moreover attains parinirvāṇa in this very present life.

As has been said of the śrāvaka, so it is also with the pratyekabuddha. Why so? Because (the pratyekabuddha's) path is of one and the same kind as the śrāvaka's. And the point wherein this pratyekabuddha differs from the various śrāvakas is just this: (the pratyekabuddha) abides in his last existence, abides in the body last obtained, is without an instructor (teacherless), and, by the force of cultivation in former lives, cultivates the thirty-seven factors conducing to awakening, ultimately cuts off and extinguishes all the afflictions, and realizes arhatship — and therefore is named pratyekabuddha.

As regards the bodhisattva: if the bodhisattva abides in the ground of the practice of resolute conviction, this is named inferior-grade maturation; abiding in the ground of pure and excellent resolve, this is named middling-grade maturation; abiding in the ground of the fixed [course] and in the ground of arrival at the ultimate, this is named superior-grade maturation.

If at this time the bodhisattva abides in inferior-grade maturation, then he has inferior-grade longing-desire and inferior-grade applied effort, and yet must still go toward the evil destinies. Until the time when the edge of the first incalculable kalpa is exhausted, those blazing, unmoving, and utterly-well-purified wholesome dharmas of the class of awakening — it should be known that they are all as yet not corresponded to (not yet obtained). If at this time the bodhisattva abides in middling-grade maturation, then he has middling-grade longing-desire and middling-grade applied effort, and does not go toward the evil destinies. Until the time when the edge of the second incalculable kalpa is exhausted, those blazing and unmoving wholesome dharmas of the class of awakening are already corresponded to, while the utterly-well-purified wholesome dharmas of the class of awakening are as yet not corresponded to. If at this time the bodhisattva abides in superior-grade maturation, then he has superior-grade longing-desire and superior-grade applied effort, and does not go toward the evil destinies. Until the time when the edge of the third incalculable kalpa is exhausted, those blazing, unmoving, and utterly-well-purified wholesome dharmas of the class of awakening — it should be known that they are all now entirely accomplished.

Now, herein (in explanation of the three names): because (the wholesome dharmas of the class of awakening are) rich and thick in their essential nature, exceedingly keen and abundant, able to have a vast fruit of the superior grade, and to have a great advantage, they are therefore named "blazing"; because they no longer turn back, do not backslide, and constantly advance excellently, they are therefore named "unmoving"; because, within the bodhisattva grounds, they are the most unsurpassed, they should be known to be named "utterly well purified."

It should be known that herein: if it is a maturation wrought by taking in with material goods, if it is a maturation wrought by drawing in with the supernormal powers, if it is a maturation wrought by teaching the Dharma covertly, if it is a maturation wrought by applied effort of the inferior grade, if it is a maturation wrought by hearing alone — such five kinds of wrought maturation, even were one to cultivate those dharmas over a long time, would still count only as inferior-grade maturation; how much more if one cultivates those dharmas for but a short time (still only inferior). Apart from these, all the remaining maturations wrought by causes-and-conditions of maturation, it should be known, have the principle of "three grades": that is, if toward it one performs inferior-grade cultivation, there comes to be inferior-grade maturation; middling-grade cultivation, middling-grade maturation; superior-grade cultivation, superior-grade maturation. And these three grades of maturation — inferior, middling, and superior — it should be known that each single grade again has three grades: within the inferior grade there are the inferior-inferior, the inferior-middling, and the inferior-superior, the three grades of maturation; within the middling grade there are the middling-inferior, the middling-middling, and the middling-superior, the three grades of maturation; within the superior grade there are the superior-inferior, the superior-middling, and the superior-superior, the three grades of maturation. All manner of such [distinctions] — the buddhas and bodhisattvas maturing sentient beings — it should be known that the principle of the further and further distinctions has measureless grades.

The bodhisattva herein, by the causes-and-conditions of maturation spoken of above, for the sake of maturing the buddha-dharma of his own [self], diligently cultivates and amasses the maturation of the faculties, the maturation of the wholesome roots, the maturation of wisdom, maturation of the inferior grade, maturation of the middling grade, and maturation of the superior grade; and again, for the sake of causing the other classes of sentient beings, the various persons, to depart by mounting the Dharma of the three vehicles, and for the sake of their going toward a good destiny, he cultivates and amasses these six kinds of maturation.

1 · The Intrinsic Nature of Awakening: The Two Eliminations, the Two Knowledges

What is awakening (bodhi)? Stated briefly, it is the "two eliminations" together with the "two knowledges" — this is named awakening.

The "two eliminations" are: first, the elimination of the afflictive obstruction; second, the elimination of the cognitive obstruction. The "two knowledges" are: first, the knowledge by which — because the afflictive obstruction has been eliminated — one is ultimately free of defilement and no longer bound by any affliction; second, the knowledge by which — because the cognitive obstruction has been eliminated — one is without hindrance and without obstruction toward all that is knowable.

2 · An Alternate Formulation (One): The Pure Knowledge, the Knowledge of All, the Unimpeded Knowledge

There is also another way of putting it: namely, the pure knowledge, the knowledge of all, and the unimpeded knowledge. When all afflictions together with their latent tendencies are harmed away without remainder for good, and the undefiled ignorance (avidyā) that pervades every kind [of object] is eliminated without remainder for good, this is named unsurpassed perfect awakening.

The pure knowledge: because all afflictions together with their latent tendencies have been ultimately cut off and exhausted, it is named the pure knowledge. The knowledge of all: because knowledge operates without hindrance throughout all realms, all events, all classes, and all times, it is named the knowledge of all. Here "realm" is of two kinds: first, the physical world; second, the world of sentient beings. "Event" is of two kinds: first, the conditioned; second, the unconditioned. Taking these two events, the conditioned and the unconditioned, in their measureless differences of class, this is named "all classes" — that is, the differences of kind that unfold from the particular character, the differences of common character, the differences of cause and effect, the differences of realm and destiny, and the differences of the wholesome, the unwholesome, and the neutral (and so there are measureless classes). "Time" is of three kinds: first, the past; second, the future; third, the present. Because [awakening] knows just as they are all such realms, all events, all classes, and all times, it is named the knowledge of all. The unimpeded knowledge: at a single moment of attention, its knowledge at once operates throughout everything without hindrance, swiftly, and without impediment; it need not attend again and again, but by a single act of attention it is able to know all-pervadingly (and so is named the unimpeded knowledge).

3 · An Alternate Formulation (Two): The One Hundred Forty Exclusive Buddha-Dharmas

There is also yet another way of putting it: namely, the one hundred forty exclusive buddha-dharmas, together with the Tathāgata's non-contention, wish-knowledge, unhindered discernments, and the like — this is named unsurpassed perfect awakening.

What is called the "one hundred forty exclusive buddha-dharmas" are: the thirty-two marks of a great person, the eighty minor excellences, the four purities of every kind, the ten powers, the four fearlessnesses, the three foundations of mindfulness, the three things needing no guarding, the great compassion, the quality of never forgetting, the everlasting harming-away of the latent tendencies, and the marvelous knowledge of every kind. These buddha-dharmas will be analyzed at length in the Chapter on Establishment.

4 · The Supremacy of Awakening: The Seven Supremacies

Such awakening is named supreme, because it is associated together with the "seven supremacies"; and by this cause, among all [forms of] awakening it is the most excellent. What are the seven supremacies? First, supremacy of the basis; second, supremacy of right conduct; third, supremacy of perfection; fourth, supremacy of knowledge; fifth, supremacy of might; sixth, supremacy of elimination; seventh, supremacy of abiding.

Supremacy of the basis: because all the Tathāgatas adorn their bodies with the thirty-two marks of a great person and the rest, it is named supremacy of the basis. Supremacy of right conduct: because all the Tathāgatas benefit themselves and benefit others, benefit and bring ease to measureless sentient beings, take pity on the world, and cause gods and humans to gain worth and profit, benefit and ease, and so practice right conduct, it is named supremacy of right conduct. Supremacy of perfection: because all the Tathāgatas accomplish the four unsurpassed, unequaled perfections — perfection of discipline, perfection of view, perfection of standards, and perfection of pure livelihood — accomplishing them all, it is named supremacy of perfection. Supremacy of knowledge: because all the Tathāgatas accomplish the four unsurpassed, unequaled unhindered discernments — the unhindered discernment of the Dharma, of the meaning, of the wording, and of eloquent exposition — accomplishing them all, it is named supremacy of knowledge. Supremacy of might: because all the Tathāgatas accomplish the six kinds of supernormal power, unsurpassed and unequaled, as stated before, accomplishing them all, it is named supremacy of might. Supremacy of elimination: because all the Tathāgatas accomplish the unsurpassed, unequaled everlasting elimination of all afflictions and their latent tendencies, and the everlasting elimination of the whole cognitive obstruction, accomplishing them all, it is named supremacy of elimination. Supremacy of abiding: because all the Tathāgatas abide much in the three unsurpassed, unequaled abidings — the noble abiding, the divine abiding, and the pure abiding — it is named supremacy of abiding.

One should know that among these: the abiding in emptiness, the abiding in wishlessness, the abiding in the markless, and the abiding in the attainment of cessation are named the noble abiding; the four meditative absorptions and the four formless attainments are named the divine abiding; the four immeasurables are named the pure abiding. Among these three abidings, the Tathāgata abides much in the "four supreme abidings" — that is, within the noble abiding he abides much in the abiding in emptiness and the abiding in the attainment of cessation; within the divine abiding he abides much in the unmoving fourth-absorption abiding; and within the pure abiding he abides much in the abiding in great compassion. By this, the Tathāgata, at the six periods of day and night (three by day, three by night), constantly observes the world with the buddha-eye as to who increases and who decreases: whom I ought to cause to plant wholesome roots where none have arisen — and, to state it at length, down to — whom I ought to establish in the supreme fruit of an arhat.

Further (because of the seven supremacies, the Tathāgata gains seven titles): because of the supremacy of the basis, he is named the "Great Person"; because of the supremacy of right conduct, the "Greatly Compassionate One"; because of the supremacy of perfection, the "One of Great Discipline" and the "One of Great Dharma"; because of the supremacy of knowledge, the "One of Great Wisdom"; because of the supremacy of might, the "One of Great Supernormal Power"; because of the supremacy of elimination, the "One of Great Liberation"; because of the supremacy of abiding, the "One Who Abides Much, Who Abides Vastly."

5 · The Ten Merit-Titles (Merits for Recollection)

Further, the Tathāgatas have, stated briefly, ten kinds of merit-title, which are merits for recollection. Which ten? Namely, the Bhagavat is titled: the Thus-Come One (Tathāgata), the Worthy One (Arhat), the Perfectly Awakened One, the One Perfect in Knowledge and Conduct, the Well-Gone One, the Knower of the World, the Unsurpassed Person Who Tames and Guides, the Teacher of Gods and Humans, the Buddha, the Bhagavat.

The Thus-Come One: because his word is without falsehood, he is named the Thus-Come One. The Worthy One: because he has gained every worth that should be gained, deserves to act as the unsurpassed field of merit for the world, and deserves to be reverenced and made offerings to by all [beings], he is named the Worthy One. The Perfectly Awakened One: because he awakens to all dharmas just as they are in their ultimate meaning, he is named the Perfectly Awakened One. The One Perfect in Knowledge and Conduct: "knowledge" is the three knowledges; "conduct" is the two categories of calm and insight as stated in the scriptures — utterly well perfected, and so it is said "perfect in knowledge and conduct." The Well-Gone One: because he ascends to the utmost and never turns back, he is named the Well-Gone One. The Knower of the World: because he well knows the defiled and pure characteristics of every class within the physical world and the world of sentient beings, he is named the Knower of the World. The Unsurpassed Person Who Tames and Guides: because he is the one and only [true] person in all the world, and well knows the supreme means for taming the mind, he is said to be the Unsurpassed Person Who Tames and Guides. The Teacher of Gods and Humans: because he acts (for beings) as a true eye, a true knowledge, a true meaning, and a true Dharma; because he acts as a guide toward the manifest and revealed meaning, as the support for all meaning, as that which can make known the meaning not yet made known, as that which can sever the doubt that arises, and as that which can reveal the profound; because he makes (the Dharma) bright and clear, acts as the root of all dharmas, acts as a guide, and acts as a support; and because he is able to admonish and instruct gods and humans rightly, causing them to escape from all the multitude of sufferings — for these reasons the Buddha is named the Teacher of Gods and Humans. The Buddha: because, toward the class of dharmas that draw in worth and profit, toward the class of dharmas that draw in what is neither worth nor profit, and toward the class of dharmas that draw in what is neither worth-nor-profit nor not-worth-nor-profit, he is fully and equally awakened, present [to them] in every kind, he is named the Buddha. The Bhagavat: because he is able to break the great, mighty legions of the māras, and is furnished with manifold merits, he is named the Bhagavat.

6 · The Appearance of Buddhas in the World

Sometimes there are many eons in which not a single buddha appears in the world; sometimes there is a single eon in which many buddhas appear in the world. Among those measureless, countless worlds of the ten directions, one should know that at one and the same time measureless buddhas appear in the world. Why so? Because within the worlds of the ten directions there presently exist measureless, countless bodhisattvas who, at the same time, make their vows and alike diligently cultivate and accumulate the provisions for awakening. If there is a single bodhisattva who, on such a day, such a portion [of the day], such a month, such a year, arouses the mind of awakening and vows to press on toward awakening — then on the very same day, the same portion, the same month, the same year, all [the bodhisattvas elsewhere] do likewise. As one bodhisattva is valiant and spurs himself on, blazing with vigor, so too are they all. Even now one plainly sees that within this world there are many hundreds of bodhisattvas who at the same time make their vows, at the same time cultivate giving, cultivate pure discipline, cultivate patience, cultivate vigor, cultivate meditative absorption, and cultivate wisdom — how much more so throughout the measureless, boundless buddha-worlds of the ten directions. Again, in the ten directions there presently exist measureless, countless three-thousandfold great-thousand buddha-lands; yet there is no [case] of two bodhisattvas at the same time cultivating and accumulating the provisions for awakening, at the same time reaching perfection, appearing together in one and the same buddha-land, and becoming buddhas at one time — how much less is there any [case] of measureless, countless bodhisattvas becoming buddhas at one time in a single world.

Nor, again, should it be said: that many bodhisattvas who at the same time cultivate and accumulate the provisions for awakening and at the same time reach perfection then avoid one another in turn and become buddhas in sequence; nor should it be said: that none of the bodhisattvas becomes a buddha. Therefore one should know that of the many bodhisattvas who at the same time cultivate and accumulate the provisions for awakening and at the same time reach perfection, [each] appears separately in one of the measureless, countless buddha-lands of the ten directions — each according to what he has purified, empty of a Tathāgata — and they become buddhas at the same time. By this reasoning, within many worlds there definitely ought to be many bodhisattvas becoming buddhas at the same time; and there is definitely no single buddha-land in which two Tathāgatas appear in the world at the same time.

Why so? Because throughout the long night the bodhisattva arouses this vow and lets it grow from time to time: "I shall be the one and only — in the worlds that have no leading head, I shall act as the leading head, taming sentient beings, causing them to be freed from the multitude of sufferings and to reach parinirvāṇa." Because the great vow thus aroused throughout the long night grows from time to time, and the right conduct it takes up is brought to fulfillment, [it comes about that] no two Tathāgatas appear together in one world. Again, a single Tathāgata is able, throughout a single three-thousandfold great-thousand buddha-land, to perform all the works of a buddha universally; and so a second Tathāgata's appearing in the world would be of no benefit. Again, when a single Tathāgata appears in the world in one buddha-land, he causes sentient beings to accomplish the worth and profit of their own persons — exceedingly blazingly, exceedingly conformably. Why so? Because those sentient beings will think thus: "In all the world there is only one Tathāgata, and no second; if in this land the work of transformation is finished, or [if] he goes to another region, or enters cessation, from where shall we cultivate the holy life? From where shall we hear the right Dharma?" Having thought thus, they arouse a deep and weighty aspiration, diligence, and vigor, and hasten to cultivate the holy life and hasten to hear the right Dharma. If in one buddha-land many buddhas were to appear in the world, then toward the work to be done [those beings] would be unable [to accomplish it] swiftly. Therefore, one buddha appearing in the world in one buddha-land causes sentient beings to accomplish their own worth — exceedingly blazingly, exceedingly conformably.

All the merits of all the Tathāgatas are equal and equal, without difference, save only for four dharmas: first, length of life; second, title; third, clan and lineage; fourth, bodily marks. All the Tathāgatas have a character of increase and decrease in these four dharmas — but it is not the case with the remaining merits (that they differ).

Further, it is not a female body that can realize unsurpassed perfect awakening. Why so? Because all bodhisattvas, at the point of passing beyond the first incalculable eon, have already forsaken the female body, and, down to sitting upon the fine seat of awakening, have never been female. All women (the female body) are by nature much given to affliction, by nature much given to bad discernment; and it is not that a body given by nature to much affliction and much bad discernment can realize unsurpassed perfect awakening.

7 · Conclusion: One Should Know [It] as It Truly Is · The Awakening Realized by Buddhas Alone Is Supreme

Such unsurpassed perfect awakening: as its "intrinsic nature" was stated, one should know it as it truly is; as its "supremacy" was stated, one should know it as it truly is; as its "ten kinds of merit-title, the merits for recollection," were stated, one should know it as it truly is; as its "appearance" was stated, one should know it as it truly is; as its "differences" were stated, one should know it as it truly is. Further, this awakening is inconceivable — because it passes beyond every path of discursive thought; it is measureless — because it is composed of boundless merits; it is unsurpassed — because it generates all the merits of the śrāvakas, the pratyekabuddhas, and the Tathāgatas. Therefore, the awakening realized by buddhas alone is the highest, the most honored, the most marvelous, the most supreme.

Overall Heading: The uddāna and the Seven Sections

The learning-points a bodhisattva should learn have already been stated above; the dharmas that should thus be learned are now to be stated. The uddāna (the summary verse) says: the many resolute convictions, the seeking of the Dharma, the teaching of the Dharma, the cultivation of the practice of the Dharma, the right instruction, the admonition, and the three activities gathered by skillful means.

If the bodhisattvas wish to apply themselves diligently to learning upon the learning-points that a bodhisattva should learn, they must first of all be furnished with the many resolute convictions; they should seek the true Dharma, should teach the true Dharma, should rightly cultivate "practice in accord with the Dharma," should rightly instruct, should rightly admonish, should abide in an instruction and admonition free of error, and should (draw and mature beings) by the activities of body, speech, and mind gathered by skillful means.

One: Being Furnished with the Many Resolute Convictions (the Eight Bases of Resolute Conviction)

What is it for a bodhisattva to be furnished with the many resolute convictions? It is that the bodhisattvas, with respect to the eight bases of resolute conviction, are fully accomplished in a decisive gladness that has pure faith as its forerunner: first, the basis of resolute conviction in the merits of the Three Jewels (that is, having many resolute convictions in the true merits of the Buddha, Dharma, and Saṅgha); second, the basis of resolute conviction in the power of the buddhas and bodhisattvas (that is, having many resolute convictions in the power stated earlier, in the Chapter on Powers); third, the basis of resolute conviction in the true meaning (that is, having many resolute convictions in the true meaning stated earlier, in the Chapter on the True Meaning); fourth, the basis of resolute conviction in cause (that is, having many resolute convictions in the various error-free causes gathered as fitting); fifth, the basis of resolute conviction in fruit (that is, having many resolute convictions in the various error-free fruits gathered as fitting); sixth, the basis of resolute conviction in the meaning of what is to be attained (that is, having many resolute convictions in the meaning of what is to be attained, unsurpassed perfect awakening — "I have the capacity, I shall certainly be able to attain it"); seventh, the basis of resolute conviction in the means of attaining (that is, having many resolute convictions in the means, throughout the whole path of bodhisattva learning, by which it can be attained — "with this means one attains the meaning of what is to be attained"); eighth, the basis of resolute conviction in good words, good speech, and good teaching (that is, having many resolute convictions in the dharmas of the discourses, the verse-restatements, the predictions, and the rest). With respect to these eight bases of resolute conviction, it should be known that the bodhisattva comes to have many resolute convictions by two causes-and-conditions: one is much cultivating resolute conviction, the other is amassing a fierce and keen forbearance.

Two: Seeking the True Dharma

When those bodhisattvas seek the true Dharma, what should they seek? How should they seek? For what should they seek?

What should they seek: The bodhisattvas, stated in brief, should seek all the dharmas of the bodhisattva canon, the dharmas of the śrāvaka canon, all the outer treatises, and all the treatises on the worldly crafts and occupations. It should be known that among those twelve divisions of the teaching, the one division "the far-reaching (vaipulya)" belongs to the bodhisattva canon alone, while the remaining divisions are common to and possessed by the śrāvaka canon. Of all outer treatises there are, in brief, three kinds: first, treatises on cause; second, treatises on sound; third, treatises on the arts of medicine. Of all treatises on the worldly crafts and occupations there are not one but many, of various classes — namely the craft-skill-knowledges of the goldsmith, the ironsmith, the jeweler, and the like. All these are gathered under the sciences, of which there are in all five: first, the Inner Science; second, the Science of Reasoning; third, the Science of Sound; fourth, the Science of Medicine; fifth, the Science of the Crafts. When the bodhisattva rightly and diligently seeks among these five kinds of science, this is called diligently seeking all the sciences.

By how many aspects does each treatise-science proceed: The speech of the buddhas is named "the treatise of the Inner Science" — by how many aspects does it proceed? And so on, down to: all the worldly crafts and occupations are named "the treatise of the Science of the Crafts" — by how many aspects does it proceed? Answer: The treatise of the Inner Science proceeds, in brief, by two aspects — first, showing the aspect of right cause-and-fruit; second, showing the aspect of "what is done is not lost, what is not done is not gained." The treatise of the Science of Reasoning likewise proceeds by two aspects — first, showing the aspect of the victory of crushing another's thesis; second, showing the aspect of the victory of being freed from another's thesis. The treatise of the Science of Sound likewise proceeds by two aspects — first, showing the aspect of establishing the bounds and the aspect of being able to establish; second, showing the aspect of the victory of the craft of language. The treatise of the Science of Medicine proceeds by four aspects — first, showing the aspect of skill in the nature of illness; second, showing the aspect of skill in the cause of illness; third, showing the aspect of skill in cutting off an illness already arisen; fourth, showing the aspect of skill in an illness already cut off not arising again. As for all the worldly treatises of the Science of the Crafts, they show the various distinct aspects of what is wrought and accomplished by each several craft and occupation.

The Inner Science (1) The Aspect of Right Cause-and-Fruit = the Ten Causes

What is the "aspect of right cause-and-fruit" that the treatise of the Inner Science shows? It is that there are ten kinds of cause; it should be known that these establish the error-free causes and gather up all causes together — proceeding whether for the defiled, or for the pure, or for the neutral dharmas of the world's various crops and sowings and the like. What are the ten causes? First, the cause of speaking-in-accord; second, the cause of dependence-and-regard; third, the cause of drawing-in; fourth, the cause of taking-up; fifth, the cause of arising; sixth, the cause of drawing-forth; seventh, the cause of determining-differentiation; eighth, the cause of co-working; ninth, the cause of contrariety; tenth, the cause of non-contrariety.

The cause of speaking-in-accord: In all dharmas there is first a "concept" (the grasping of a mark), and it is with the concept as forerunner that "speaking" (verbal expression) arises; this is named the cause of speaking-in-accord for the dharmas. The cause of dependence-and-regard: Regarding this, and taking this as cause, there is with respect to such-and-such matters a seeking and a taking; this is named the cause of dependence-and-regard — as, regarding the hand and taking the hand as cause, there is the activity of grasping; regarding the foot and taking the foot as cause, there is the activity of coming and going; regarding the joints and taking the joints as cause, there is the activity of bending and stretching; regarding hunger and thirst and taking hunger and thirst as cause, there is with respect to food and drink a seeking and a taking; following countless reasonings of this kind, one should understand the aspect of the cause of dependence-and-regard. The cause of drawing-in: All seeds, as looking toward their own fruit at a later time, are named the cause of drawing-in. The cause of taking-up: The remaining conditions apart from the seeds are named the cause of taking-up. The cause of arising: The seeds themselves, as looking toward their own first fruit, are named the cause of arising. The cause of drawing-forth: The fruit arisen from the first seed, as looking toward the fruit drawn in by the seed at a later time, is named the cause of drawing-forth. The cause of determining-differentiation: The various distinct causes-and-conditions of the several unlike kinds are named the cause of determining-differentiation. The cause of co-working: When the cause of dependence-and-regard, the cause of drawing-in, the cause of taking-up, the cause of arising, the cause of drawing-forth, and the cause of determining-differentiation are gathered together as one, this is named the cause of co-working. The cause of contrariety: A cause that is able to make an obstacle to the dharma to be produced is named the cause of contrariety. The cause of non-contrariety: When this obstacle-cause is wanting or is absent, this is named the cause of non-contrariety.

It should be known that contrariety is, in brief, of six kinds: first, contrariety of language (that is, there is a certain class of śramaṇas or brahmins whose composed treatises are contradictory front to back); second, contrariety of reasoning (that is, in setting up an inference in order to establish what is to be established and the objects to be known, it does not correspond with the reasoning that establishes proof); third, contrariety of arising (that is, for the dharma to be produced, the conditions producing it are wanting and the conditions obstructing its arising come together); fourth, contrariety of the same place (that is, dharmas such as light and darkness, greed and hatred, pain and pleasure); fifth, contrariety of enmity (that is, the poisonous snake, the weasel, the wildcat, the field-mouse being mutually enemies, the bad friend, and the like); sixth, contrariety of obstacle-and-remedy (that is, cultivating the impure to counteract greed, cultivating loving-kindness to counteract hatred, cultivating compassion to counteract harm, cultivating the seven awakening-factors and the eight noble path-factors to counteract all the afflictions bound to the three realms). In this meaning here, the right intent takes only the "contrariety of arising."

All these causes are again gathered by two causes: first, the producing cause; second, the means cause. It should be known that among these, the drawing-in seed and the arising seed are named the producing cause; the remaining causes are named the means cause. There are also four conditions: first, the cause-condition; second, the immediately-antecedent condition; third, the object-condition; fourth, the dominant condition. It should be known that among these, whatever is the producing cause is named the cause-condition, and whatever is the means cause is the dominant condition; the immediately-antecedent condition and the object-condition are spoken of only with regard to all minds and mental factors — because that entire set of minds and mental factors, being taken up by the prior-arisen opening-and-guiding and taken up by the object-realm, only then attains arising and attains proceeding; therefore it should be known that the immediately-antecedent condition and the object-condition are gathered by the cause of taking-up.

The ten causes in three proceedings (how do these ten causes make the world's various matters proceed, the defiled matters proceed, and the pure matters proceed?):

(First · the world's crops and sowings) With respect to the world's various crops and sowings, the life-sustaining substances of the world falling under the reckoning of grains, all the various names, concepts, and verbal expressions — namely barley, wheat, rice, sesame, the large and small beans, and the like — these, as looking toward those various crops and sowings, are the cause of speaking-in-accord (as when one says "barley" carried away and carried back, whether ground or set down, and the various speakings-in-accord; and so likewise for wheat and the rest). Regarding hunger and thirst and the abiding of an enfeebled body, and regarding the taste-relish of morsel-food, one seeks, grasps, and enjoys them; and so that dharma is called the cause of dependence-and-regard. Because of their several own seeds, the various distinct crops and sowings arise; and so those seeds are called the cause of drawing-in. The conditions of earth, rain, and the like, which are able to produce the sprout, are named the cause of taking-up. Those very seeds, as looking toward the sprout produced, are named the cause of arising. The sprout, stem, leaves, and the rest, in turn continuing one after another, as looking toward the crop's coming-to-be and ripening, are the cause of drawing-forth. From a barley seed there is produced a barley sprout, a barley shoot and crop, and no other kind is produced (and so likewise for the other kinds); and so that is called the cause of determining-differentiation. All those, from the cause of dependence-and-regard down to the cause of determining-differentiation, together attaining the ripening of one and the same crop, are named the cause of co-working (it is not that the crop, if any single cause be wanting, still attains ripening; therefore the whole coming-together is called the cause of co-working). Obstacle-dharmas such as frost, hail, disaster, and the like, as looking toward the flourishing of that crop, are the cause of contrariety. When those are wanting and there is no obstacle, this is the cause of non-contrariety of the flourishing crop. Thus for these ten causes, with respect to the world's other various matters, as is fitting, it should be known at length as stated in the Discourse on the Gathering of Grains.

(Second · the defiled dependent origination) Again, with respect to all the various names, concepts, and verbal expressions of the defiled dependent origination — namely ignorance (avidyā), formations, consciousness, name-and-form, and expounded at length down to aging-and-death, sorrow, lamentation, grief, suffering, and distress — these, as looking toward those defiled dharmas, are the cause of speaking-in-accord (as when one says "conditioned by ignorance there are formations," down to "conditioned by birth there is aging-and-death," and the various speakings-in-accord). Regarding the taste-relish of the object-realms, one turns and flows on in the continuity of the members of existence; and so those, as looking toward this, are the cause of dependence-and-regard. In the present dharma, the seeds of ignorance and the rest already arisen and already grown — now these seeds, as looking toward the birth, aging, death, and the rest of another life, are the cause of drawing-in. Drawing near to unwholesome persons, hearing untrue Dharma, unreasoned attention, and the force drawn on by former repeated practice — from these there arise ignorance and the rest, named the cause of taking-up. The several own seeds of ignorance and the rest are named the cause of arising. From the member of ignorance down to the member of existence, in turn drawing forth the ensuing continuity, as looking toward the birth, aging, death, and the rest of another life, is the cause of drawing-forth. The remaining member of ignorance and its own seed, down to the member of existence, being able to produce a hell-being; the remaining member of ignorance and its own seed, down to the member of existence, being able to produce an animal, a hungry ghost, a human, a god (and so likewise) — these, as looking toward those, are the cause of determining-differentiation. All those, from the cause of dependence-and-regard down to the cause of determining-differentiation, are named the cause of co-working. The cause of contrariety of these defiled dharmas is: being furnished with a transcendent lineage, meeting a Buddha's appearance in the world and his expounding of the true Dharma, drawing near to good persons, hearing the true Dharma, reasoned attention, practice in accord with the Dharma, and all the awakening-factor dharmas. When the various wholesome dharmas as stated are wanting or are absent, this is the cause of non-contrariety of the defiled dharmas. It should be known that these ten causes are able to give rise to all the defilement of all sentient beings.

(Third · the pure nirvāṇa) Again, with respect to all the various names, concepts, and verbal expressions of the pure-class dharmas and the cessation, nirvāṇa — these, as looking toward those pure dharmas, are the cause of speaking-in-accord (as when one says the applications of mindfulness, the right exertions, down to the eight noble path-factors, and "from the cessation of ignorance the cessation of formations," expounded at length down to "from the cessation of birth the cessation of aging-and-death," and the various speakings-in-accord). Because of regarding the many faults of the formations, one gladly seeks purity, takes up purity, accomplishes and completes purity; those, as looking toward this, are the cause of dependence-and-regard. The person abiding in the lineage, furnished with the lineage, able to be a foremost one, able to realize the two nirvāṇa-elements, with remaining basis and without remaining basis — that, as looking toward purity, is the cause of drawing-in. Drawing near to good persons, hearing the true Dharma, reasoned attention, and the faculties formerly wrought coming to ripeness, are named the cause of taking-up. All the seeds of the uncontaminated awakening-factor dharmas gathered by the lineage, as looking toward all those awakening-factor dharmas, are the cause of arising. All the awakening-factor dharmas produced from those own seeds, being able gradually to realize the two nirvāṇa-elements, with remaining basis and without remaining basis, are named the cause of drawing-forth. The śrāvaka lineage attaining parinirvāṇa by the śrāvaka vehicle, the pratyekabuddha lineage attaining parinirvāṇa by the pratyekabuddha vehicle, the great-vehicle lineage attaining parinirvāṇa by the unsurpassed vehicle — those, as looking toward purity, are the cause of determining-differentiation. The cause of dependence-and-regard down to the cause of determining-differentiation of the pure class, as looking toward purity, are the cause of co-working. Not being furnished with the lineage, not meeting a Buddha's appearance in the world, being born in the states of no-leisure, not drawing near to good persons, not hearing the true Dharma, unreasoned attention, and repeatedly practicing the wrong practices — those, as looking toward purity, are the cause of contrariety. When these causes of contrariety are wanting or are absent, this is the cause of non-contrariety of purity.

If they are the causes of contrariety of the defiled class, it should be known that they are just the causes of the pure dharmas; if they are the causes of contrariety of the pure class, it should be known that they are just the causes of the defiled dharmas. Thus, just as there are now present the ten causes of defilement and the ten causes of purity, so too the past and future — the once-defiled and the to-be-defiled, the once-pure and the to-be-pure — are all likewise. There are, in all, only these ten causes; apart from these there is nothing further, whether beyond them or in addition.

The Inner Science (1) The Aspect of Right Cause-and-Fruit = the Five Fruits

Within this (cause-and-fruit) aspect, what is "fruit"? There are, in brief, five kinds: first, the maturational fruit; second, the outflowing fruit; third, the fruit of freedom-from-bondage; fourth, the fruit of a person's exertion; fifth, the dominant fruit. The unwholesome dharmas receive the maturational fruit in the evil destinies, and the wholesome contaminated dharmas receive the maturational fruit in the good destinies (the base text reads "destiny"; the Taishō original print reads "surpass") — this is named the maturational fruit. Because of practicing the unwholesome one gladly abides in the unwholesome and the unwholesome dharmas increase; because of cultivating the wholesome one gladly abides in the wholesome dharmas and the wholesome dharmas grow and increase; or the fruit that follows on afterward resembles the prior deed — this is named the outflowing fruit. The eight-limbed noble path extinguishing the afflictions is named the fruit of freedom-from-bondage; but when the various ordinary beings extinguish the afflictions by the mundane path, because it is not final, it is not the fruit of freedom-from-bondage. There is a certain class who in the present dharma, in dependence on some one craft or occupation, give rise to the exertion of a person — namely such matters as farming, trading, serving a king, calligraphy and painting, calculation, and divination — and thereby accomplish such fruits as crops and the wealth-benefit and the like; this is named the fruit of a person's exertion. Eye-consciousness and the rest are the dominant fruit of the eye-faculty, down to: mental consciousness and the rest are the dominant fruit of the mind-faculty; a being's bodily parts not scattering and not decaying are the dominant fruit of the life-faculty; the twenty-two faculties, each severally able to give rise to its own dominant fruit — it should be known that all are named the dominant fruit (for the dominant activity of the twenty-two faculties, one should know its aspects as in the Section on the Gathering of Events).

When the bodhisattva, with respect to the aspect of right cause-and-fruit shown by this Inner Science, has known it as it truly is, and diligently cultivates it, he is able to make the lineage of the "power of knowing the possible and the impossible" gradually attain purity and gradually attain increase.

The Inner Science (2) The Aspect of "What Is Done Is Not Lost, What Is Not Done Is Not Gained"

What is the aspect of "what is done is not lost, what is not done is not gained" that the treatise of the Inner Science shows? It is that the deeds done by sentient beings themselves, though they were done many hundreds of aeons ago, their capacity to bring forth a fruit in the end suffers no loss; nor is there any (event of) a fruit maturing, or another fruit maturing, from what is not done or done otherwise. When the bodhisattva, with respect to this aspect of "what is done is not lost, what is not done is not gained" shown by the Inner Science, has known it as it truly is, and diligently cultivates it, he is able to make the lineage of the "power of knowing one's own deeds" gradually attain purity and gradually attain increase.

The Aspect of Seeking to Hear the True Dharma

How does the bodhisattva seek to hear the true Dharma? The bodhisattvas, with respect to the well-taught Dharma, should abide in a fierce and keen love-and-esteem and seek to hear the true Dharma. Stated in brief, this aspect of "abiding in a fierce and keen love-and-esteem toward the well-taught Dharma" is: in order to hear a single sentence of well-taught Dharma, the bodhisattvas, even if they must journey by a road across a great hot iron ground where fierce flames blaze, and apart from this there is no other means whereby this well-taught Dharma may be heard, would even so arouse a fierce and keen love-and-esteem, and enter it gladly — how much more so if they wish to hear the many good words and good meanings. Again, the bodhisattvas, taking all the love-and-esteem they have for their own body and for all life-sustaining requisites, food and drink and the like, and setting it against "the love-and-esteem they have for wishing to hear the various well-taught Dharmas" — setting the former against the latter, it does not amount to a hundredth part, nor to a thousandth part, nor to a numerical part, nor to a calculational part, and down to an upaniṣad part it does not amount to one. The bodhisattva thus gives rise to a deep reverence for the well-taught Dharma, ever delighting to hear it, without weariness and without satiety; his pure faith is thick and rich, his nature is gentle and mild, his mind straight and his view straight; because he loves and esteems the virtue, and loves and esteems the Dharma, he goes to the place of the Dharma-teacher with no mind to cavil, with a mind of reverence, with no mind of haughtiness, solely to seek the good and not to display his own virtue, in order to establish the wholesome roots of self and other and not for the sake of gain and honor. The bodhisattva, furnished with such virtues, goes to the place of the Dharma-teacher, and with a mind free of defilement and a mind free of distraction hears the true Dharma.

What is it for the bodhisattva to hear the true Dharma with a mind free of defilement? It is that when hearing the Dharma his mind is far from the "defilement of arrogance," far from the "defilement of contempt," far from the "defilement of timidity": by six aspects he is far from the defilement of arrogance — listening at the proper time, listening earnestly, listening reverently, not for the sake of harming, not for the sake of currying favor, and not seeking after faults; by four aspects he is far from the defilement of contempt — revering the true Dharma, revering the person who teaches the Dharma, not slighting the true Dharma, and not slighting the person who teaches the Dharma; by one aspect he is far from the defilement of timidity — not disparaging himself. What is it for the bodhisattva to hear the true Dharma with a mind free of distraction? It is by five aspects: first, hearing the true Dharma with a mind seeking to awaken and understand; second, hearing the true Dharma with a mind single and one-directed; third, hearing the true Dharma listening to the sound and lending an ear; fourth, hearing the true Dharma cleansing and washing his mind; fifth, hearing the true Dharma gathering the whole mind. The bodhisattva thus seeks to hear the true Dharma.

For what does one seek to hear the true Dharma: When the bodhisattvas seek the "Inner Science," it is in order rightly to cultivate practice in accord with the Dharma, and in order to open, reveal, benefit, and awaken others. When they seek the "Science of Reasoning," it is in order to know as it truly is that the treatises on cause composed by the outsiders are evil speech, in order to subdue the various heterodox theses of others, in order to make those not yet possessed of pure faith in this true noble teaching come to pure faith, and to make those already possessed of pure faith increase and grow the more. When they seek the "Science of Sound," it is in order to make beings who delight in and take pleasure in cultured language give rise to deep reverence and faith in the bodhisattva's person, and in order to awaken to and enter the distinctions of glosses, sounds, phrases, and clauses (within a single meaning, speaking-in-accord with various classes of distinct sounds). When they seek the "Science of Medicine," it is in order to quell beings' various sicknesses, in order to benefit all the great assembly. When they seek the various "worldly craft-knowledges," it is in order to gather much precious wealth with little labor, in order to benefit the beings, in order to give rise in beings to thoughts of the exceedingly rare and wondrous, and in order, by a skillful wisdom that distributes evenly, to benefit and gather in measureless beings. The bodhisattva's seeking all these five sciences is in order that the great-wisdom equipment for unsurpassed perfect awakening may swiftly attain fulfillment — for it is not the case that, without cultivating and learning in due order among all these sciences, one could attain the unobstructed all-knowing wisdom. Thus has it been stated what the bodhisattva rightly should seek, that he seeks in this way, and that he seeks for this meaning.

Three: Teaching the True Dharma

When the bodhisattva teaches the true Dharma for others, what should he teach? How should he teach? For what should he teach? Answer: What the bodhisattva rightly should seek is just what should be taught; that for whose meaning he seeks is just that for whose meaning he teaches for others. He teaches for others by two aspects: first, teaching by way of conformity; second, teaching by way of purity.

Teaching by way of conformity (fifteen aspects): The bodhisattvas should abide in a lawful deportment and teach for others, not failing to abide in a lawful deportment — they do not teach the true Dharma for one who, being without illness, sits on a high seat; they do not teach the true Dharma standing to one who is seated; they should not be behind and teach the true Dharma to one walking ahead; they do not teach the true Dharma to one whose head is covered (as should be known from the extended statement in the Prātimokṣa Sūtra. Why? Because the buddhas and bodhisattvas revere the Dharma; and again, when one gives rise to reverence toward the true Dharma, one is able to make others hold the Dharma exceedingly precious, hear it reverently, and not slight or disparage it). Again, they teach all the Dharma for all people, and teach without interruption. Again, toward the true Dharma they give rise to no stinginess, and make no teacher's-fist (they hold nothing back). Again, toward the true Dharma, they set it out in the order of its phrases and clauses, explain it in the order of its phrases and clauses, and analyze its meaning in that order. Again, if it is a Dharma-meaning that draws in benefit-and-advantage, they should set it out, should explain it, and should analyze it at length — not a Dharma-meaning that does not draw in benefit-and-advantage. Again, they should display what should be displayed; again, they should guide toward what should be guided; again, they should praise and encourage toward what should be praised and encouraged; again, they should gladden and console toward what should be gladdened and consoled. Again, they teach the true Dharma in accord with the reasoning of direct perception, inference, and the authoritative teaching, not failing to rely on the reasoning of those three means of valid cognition. Again, what is proclaimed conforms with and leads toward the good destinies. Again, what is proclaimed is free of confusion, easy to enter, and not concealed. Again, what is proclaimed accords with the four noble truths. Again, when teaching the true Dharma amid every assembly, they proclaim it as is fitting to the assembly. The bodhisattva, by these fifteen aspects, should thus teach the various teachings-by-way-of-conformity for the universal benefit of others.

Teaching by way of purity (five aspects): The bodhisattvas, toward the sentient beings who bear enmity against them, should abide in a mind of loving-kindness and teach the true Dharma; toward the sentient beings who do evil deeds, they should abide in a mind of benefit and teach the true Dharma; toward the beings who have pleasure, who have pain, who are heedless, and who are lowly, they should abide in a mind of benefit, ease, and pity, and teach the true Dharma. They do not, by the dominant force of the entanglement of envy, praise themselves and disparage others. With a mind free of defilement, not craving benefit, honor, and eulogy, they teach the Dharma for others. The bodhisattva, in dependence on these five aspects, should thus teach the various teachings-by-way-of-purity for the universal benefit of others.

Thus the bodhisattva's aspects of teaching the true Dharma are, in brief, twenty: first, at the proper time; second, esteeming the Dharma; third, in order; fourth, continuously; fifth, in conformity; sixth, with gladness; seventh, with delight; eighth, with joy; ninth, with eager courage; tenth, not casting out; eleventh, according with reason; twelfth, fitting and conformable; thirteenth, without confusion; fourteenth, lawful; fifteenth, conforming to the assembly; sixteenth, with a mind of loving-kindness; seventeenth, with a mind of benefit; eighteenth, with a mind of pity; nineteenth, not praising self and disparaging others; twentieth, not depending on benefit, honor, and eulogy. The bodhisattva should thus ever proclaim the true Dharma for others.

Four: Practice in Accord with the Dharma

What is the bodhisattva's practice in accord with the Dharma? It should be known that this practice is, in brief, of five kinds: namely, with respect to the dharmas as sought and as received, an error-free turning-in-accord of the activities of body, speech, and mind, together with right reflection and right cultivation. If the Buddha, the World-Honored One, with respect to certain dharmas, restrains one's body, speech, and mind so as not to do them; and with respect to certain dharmas, opens one's body, speech, and mind so as to do them — then within such two kinds of dharmas, the error-free keeping-away and the error-free cultivating-and-realizing of the activities of body, speech, and mind is named the bodhisattva's practice in accord with the Dharma, the error-free turning-in-accord of the activities of body, speech, and mind within all dharmas.

Right reflection (eight aspects): What is it for the bodhisattva rightly to reflect upon the Dharma? The bodhisattvas dwell alone in quiet stillness, and, with respect to the Dharma as heard, delight to reflect, delight to weigh, delight to contemplate; they first keep away from what is unthinkable and reflect upon those dharmas; they reflect constantly, applying themselves without interruption and applying themselves earnestly, without slackness. When these bodhisattvas, with valiant vigor, reflect upon the Dharma, with respect to a small part they contemplate by reasoning and thereby awaken and enter, and with respect to a small part they merely deeply believe and understand; whatever they reflect upon, they rely only on its meaning and not on its letter; they know as it truly is "the black teaching (what is not the Buddha's word), the great teaching (the Buddha's word)"; they are rightly able to awaken to and enter the first reflection, and having awakened to and entered it, they attend to it again and again so as to make it firm. These bodhisattvas: because they reflect by keeping away from what should not be thought upon, their minds do not fall into bewilderment, confusion, and error; because they reflect constantly and without interruption, applying themselves earnestly without slackness, the meaning not yet known before is rightly known and rightly resolved, and the meaning already known before is kept from loss and kept from being forgotten; because with respect to a small part they awaken and enter by contemplating with reasoning, in the dharmas contemplated in accord with right reasoning they do not depend on other conditions (being themselves able to discern); because with respect to a small part they merely believe and understand, in a dharma exceedingly profound that their own shallow and slight awareness cannot penetrate, they defer upward to the Tathāgata, saying, "such a dharma is what the Buddha practices, not my domain," and thus toward the Dharma they give rise to no slander, do not harm themselves, keep away from decline and disaster, and are without faults and offenses; because when they reflect upon the Dharma they rely only on its meaning and not on its letter, they are able to awaken to and enter all the words of hidden intent spoken by the Buddha, the World-Honored One; because they are skilled universally in all the black teaching and the great teaching, in the true meaning nothing and no dharma is able to overturn or move them; because they are rightly able to awaken to and enter the first reflection, they are able to attain a forbearance not attained from before; because, with respect to this forbearance already attained, they attend to it again and again so as to make it firm and solid, they are able to enter in accord toward the "cultivation." The bodhisattva, by these eight aspects, is able rightly to cultivate the practice in accord with the Dharma "gathered by right reflection."

Right cultivation (four aspects · calm and insight): What is it for the bodhisattva rightly to cultivate the Dharma? It should be known that this cultivation is, in brief, of four aspects: first, calm abiding (śamatha); second, insight (vipaśyanā); third, cultivating calm abiding and insight; fourth, delighting to cultivate calm abiding and insight. What is calm abiding? The bodhisattvas, because of the good support-and-holding of the eight kinds of reflection, bind the mind and make it abide within an object-realm free of verbal expression, of mere event and mere meaning; because of an attention free of proliferation and free of the notion of mental disturbance, they form a resolute conviction toward all objects, and toward all concentration-aspects make the mind rest within, abide, and abide evenly, expounded at length down to being one-directed and equipoised — this is named calm abiding. What is insight? The bodhisattvas, by an attention perfumed and cultivated by calm abiding, then, with respect to the Dharma as previously reflected upon, reflect upon its aspects, and discern in accord with reason, discern to the utmost, discern the Dharma to the extreme, expounded at length down to the courses of awareness, clarity, and wisdom — this is named insight. What is cultivating calm abiding and insight? The bodhisattvas, with respect to calm abiding and insight, apply themselves without interruption, apply themselves earnestly, and cultivate constantly — this is named cultivating. What is delighting to cultivate calm abiding and insight? The bodhisattvas, within such aspects of calm and insight, keep their minds unmoved, and where there is effortlessness, freedom from all application, and a spontaneous turning, they take up a freedom from confusion — this is named delighting to cultivate. It should be known that among these: as one cultivates calm and insight, so accordingly one delights to abide in calm and insight; as one delights to abide in calm and insight, so accordingly calm and insight become pure; as calm abiding becomes pure, so accordingly ease of body and ease of mind grow and become vast and great; as insight becomes pure, so accordingly one's knowledge and one's vision grow and become vast and great. Reaching this point, it is named "what cultivation should do" — namely, that within the basis one should clear away coarse heaviness, and toward all that is to be known one should cultivate a pure knowledge and vision. All such works of cultivation the bodhisattva is able to accomplish by the foregoing four aspects of cultivation.

Five: Instruction

What is instruction? It should be known that instruction is, in brief, of eight kinds. The bodhisattvas, whether because they take a concentration as their support, or because over a long time they have dwelt together with someone, give rise to loving-kindness and compassion toward that person (the disciple) and wish to give instruction; or by the other assemblies of bodhisattvas, or by the Tathāgata, instruction is given. At the time of instructing: first, one should carefully examine and reflect upon that person's mind and know it as it truly is; having reflected upon and truly known the mind, one reflects upon that person's faculties and knows them as they truly are; having reflected upon and truly known the faculties, one reflects upon the resolve and knows it as it truly is; having reflected upon and truly known the resolve, one reflects upon the latent proclivities and knows them as they truly are; having reflected upon and truly known the latent proclivities, then, as is fitting and as is suitable, one displays the various gateways of entry into which that person should be brought — namely, whether cultivating the impure, or again cultivating loving-kindness, or cultivating the various conditioned-natures of dependent origination, or cultivating the distinction of elements, or cultivating the mindfulness of breathing-in-and-out, one displays, as is fitting and as is suitable, the various gateways of entry to be entered. Having brought that person to enter, one teaches for him the middle-way practice that "is able to counteract the wrong grasping of the eternalist extreme," and teaches for him the middle-way practice that "is able to counteract the wrong grasping of the annihilationist extreme," and makes him relinquish the various forms of overweening pride — "supposing what is not done to be done, supposing what is not attained to be attained, supposing what is not touched to be touched, supposing what is not realized to be realized."

Thus these eight kinds of instruction of the bodhisattva, it should be known, are stated in brief as gathered under three headings. What are the three headings? First, in order to make the one whose mind has not yet come to rest attain rest, one makes him fix mindfulness upon the object without error; second, in order to make the one whose mind has already come to rest gain his own benefit-and-advantage, one proclaims for him the path of right means; third, in order to make the one who has not yet reached the end of what he does relinquish the hindrances lying in the middle. (That is: if, having known that person's mind, faculties, resolve, and latent proclivities, one displays as is fitting the various gateways of entry and makes him enter, it should be known that this is named "in order to make the one whose mind has not yet come to rest attain rest, making him fix mindfulness upon the object without error"; if one proclaims for him the middle-way practice able to counteract the wrong grasping of the two extremes of annihilation and eternity, it should be known that this is named "in order to make the one whose mind has already come to rest gain his own benefit-and-advantage, proclaiming for him the path of right means"; if one makes him relinquish the various forms of overweening pride, from supposing what is not done to be done down to supposing what is not realized to be realized, it should be known that this is named "in order to make the one who has not yet reached the end of what he does relinquish the hindrances lying in the middle.") Thus these three headings, it should be known, are able to gather the eight kinds of instruction.

Thus the bodhisattva, whether by receiving right instruction from another, or by bestowing error-free instruction upon another, is able to make the remaining "eight power-lineages" gradually attain purity and gradually attain increase — namely the lineage of the power of knowing meditative absorption, liberation, concentration, and attainment; the lineage of the power of knowing the superior and inferior faculties; the lineage of the power of knowing the various resolute convictions; the lineage of the power of knowing the various elements; the lineage of the power of knowing the paths leading everywhere; the lineage of the power of recollecting former abodes; the lineage of the power of knowing death and birth; and the lineage of the power of knowing the exhaustion of the outflows.

Six: Admonition

What is admonition? It should be known that admonition is, in brief, of five kinds: first, restraining the present activity of what is offensive; second, permitting the present activity of what is not offensive; third, if there is one who for a while transgresses among the dharmas of what is restrained and permitted, admonishing and instructing him according to the Dharma; fourth, if there is one who, among those dharmas, again and again slights and violates them, with a resolve free of defilement, free of alteration, and kindly, rebuking and expelling him according to the Dharma, and setting a reminder for him; fifth, if there is one who is able rightly to practice among the dharmas of what is restrained and permitted, lovingly praising his true virtues and making him glad. It should be known that these are named, in brief, the bodhisattva's five kinds of admonition — namely, restraining, permitting, admonishing-and-instructing, rebuking-and-expelling, and gladdening-and-consoling.

Seven: The Activities of Body, Speech, and Mind Gathered by Skillful Means (the Four Means of Gathering)

What are the bodhisattva's activities of body, speech, and mind gathered by skillful means? It should be known that, stated in brief, the four means of gathering that the bodhisattva has are just what is named skillful means. As the World-Honored One says: a bodhisattva accomplished in the skillful means gathered by the four means of gathering is only then named a bodhisattva. And why is it that only by the four means of gathering it is named skillful means? Because the bodhisattvas, in brief, by such four skillful means gathered by the means of gathering, are able universally to gather in, tame, and mature all sentient beings, and apart from these there is nothing further, whether beyond them or in addition. Which four skillful means? First, the skillful means of conformable gathering; second, the skillful means of being able to gather; third, the skillful means of making-enter; fourth, the skillful means of turning-in-accord.

If the bodhisattvas first practice giving, it should be known that this is named the skillful means of conformable gathering (why? because by first benefiting beings through gifts of various goods, it makes them listen to and receive what is taught, and practice in accord with the teaching). If the bodhisattvas next practice loving speech, so that toward the foolish in this or that place, in order to remove all the foolishness they have and leave none remaining, they make them take up and examine right reasoning — such loving speech, it should be known, is named the skillful means of being able to gather. If the bodhisattvas, knowing that those beings have already been gathered in and have already examined the right reasoning, next practice beneficial conduct, pulling those beings out of the unwholesome place, and toward the wholesome place guiding, taming, settling, and establishing them — such beneficial conduct, it should be known, is named the skillful means of making-enter. If the bodhisattvas, by such skillful means having made the various beings enter, at the last practice together with them in cultivating the right undertakings and make them turn-in-accord — by this cause-and-condition, they make the ones being converted not say, "you yourself lack perfect pure faith, perfect discipline, perfect generosity, perfect wisdom; on what ground do you presume, out of goodwill, to guide others, to admonish and instruct, to rebuke and expel, and to set a reminder for them" — therefore the fourth "shared undertaking" means of gathering practiced by the bodhisattva, it should be known, is named the skillful means of turning-in-accord. Thus the bodhisattva's four skillful means, the activities of body, speech, and mind gathered whether as a whole or severally, are named the three activities gathered by skillful means, and by them he is able rightly to gather in, tame, and mature all sentient beings.

Overall Heading: The Six Perfections and the Nine Aspects of Giving

This is the ninth chapter, the Chapter on Giving, within the First Section of the fifteenth stage in the Basic Section, the Bodhisattva Stage.

When a bodhisattva has, in sequence, fulfilled the six perfections (pāramitā), he is then able to realize the unsurpassed, perfect, complete awakening — namely the perfection of giving (dāna), the perfection of discipline, the perfection of patience, the perfection of vigor, the perfection of meditative absorption, and the perfection of wisdom. What is the bodhisattva's perfection of giving? A summary verse (uddāna) says: intrinsic nature, all, the difficult, all gateways, the good person, all kinds, fulfilling requests, the happiness of both worlds, purity — these nine aspects are giving, stated in brief. That is to say, giving under these nine aspects is named the bodhisattva's perfection of giving: (1) giving of intrinsic nature, (2) giving of all, (3) difficult giving, (4) all-gateway giving, (5) good-person giving, (6) all-kinds giving, (7) request-fulfilling giving, (8) giving that brings happiness in this world and the next, (9) pure giving.

One · Giving of Intrinsic Nature

What is the bodhisattva's giving of intrinsic nature? It is that the bodhisattvas, holding neither their own person nor their possessions in any regard, are able to give all that ought to be given. That volition (the mind's intending) which arises together with non-attachment, and the two kinds of action — of body and of speech — which are set in motion thereby and which are able to give all blameless objects of giving, abiding in moral restraint, abiding in the "āgama view" (the view transmitted in the holy teaching) and the "view that there is definitely a fruit" (deep trust that giving must have its fruit): in accordance with whatever is requested, one gives by means of these objects. This, one should know, is named the bodhisattva's giving of intrinsic nature.

Two · Giving of All

As for "all," in brief there are two kinds: first, inner objects of giving; second, outer objects of giving. If a bodhisattva gives away only his own body, this is giving inner objects of giving only. If a bodhisattva, out of pity for beings who "live by eating what is vomited," repeatedly eats and then vomits out what he has eaten and drunk and gives it to them, this is mixed giving of both inner and outer objects of giving. If a bodhisattva, apart from what is stated above, gives all the other objects of giving that ought to be given, this is giving outer objects of giving only.

Thus, giving only one's own body is called giving inner objects only; repeatedly eating and then vomiting food and drink to give out of pity for beings who live by eating vomit is called mixed giving of inner and outer objects; apart from these, giving all other things that ought to be given is called giving outer objects only.

Two forms of giving the inner body: The bodhisattva, again, gives his own body to those who ask, in brief under two forms. The first is "those who ask for the whole body": he gives his body to another, following the other's wishes, bound to him and complying with him — just as a person, for the sake of food and clothing, forces himself to serve another as a servant; so too the bodhisattva, with a mind free of craving, solely in order to realize supreme awakening swiftly, solely for the benefit and ease of beings, and solely that the perfection of giving may swiftly be fulfilled, gives his body to another. The second is "those who ask separately for a hand, a foot, the head, the eyes, a limb or joint, blood, flesh, sinew, bone, or even the marrow": in accordance with whatever they wish, he gives all.

That is, to one who asks for the whole body, the bodhisattva gives the entire body, to act as the other wishes, bound to and complying with him; to one who asks separately for a bodily part, the bodhisattva gives, as requested, a hand, foot, head, eye, limb, blood, flesh, sinew, bone, or even marrow. This is called the bodhisattva's giving the inner body to those who ask under two forms.

Two forms of giving outer things: The bodhisattva, again, gives outer things to beings under two forms. The first is "those who ask for enjoyment": he lets them have whatever they need, to be enjoyed as they please. The second is "those who ask for mastery": he cuts off all clinging in his own mind and gives it all away.

For one who asks for enjoyment, allowing him to use the thing according to his need and pleasure is the first form of giving outer things. For one who asks for mastery, cutting off every sense of ownership in one's own mind and handing the thing over entirely is the second form. This is called the bodhisattva's giving outer things to beings under two forms.

What ought and ought not to be given (general statement): The bodhisattva does not, without distinction, give all kinds — every inner and outer object of giving — to beings; rather, with the various inner and outer things, toward beings he either gives or does not give. What counts as giving? What counts as not giving? If the bodhisattva knows that the various inner and outer things will, for a certain being, "only make him at ease but bring him no benefit," or "neither at ease nor benefited," then he does not give them. If he knows that for a certain being they will "definitely bring benefit, though not certainly ease," or "definitely bring benefit and definitely bring ease," then he gives them at once.

What ought and ought not to be given (extended discussion):

(The inner body) If someone comes to ask him to be a companion, intending to go and unreasonably oppress, harm, or deceive another, the bodhisattva does not give his body to him or follow his wishes — the bodhisattva would rather give away his own body and life for beings a hundred times, a thousand times, even a hundred thousand times over, than ever follow another's bidding and, to win that other's favor, go and unreasonably oppress, harm, or deceive beings. If the bodhisattva's intention in the giving he practices is pure, and he rightly sees immeasurable deeds of benefiting beings present before him, then even if someone comes to ask for his own limbs and joints, he ought not to give them. It is not that the bodhisattva's intention is impure, or that his mind grows timid and shrinks back so that he thinks "this may be given, this may not be given"; rather it is this: one whose intention is not yet pure must set aside the deed of benefiting beings present before him and give away the parts of his body (so as to make his intention pure); one whose intention is already pure ought not to cast aside the deed of benefiting beings present before him for the sake of giving away the parts of his body. If the host of Māra's gods, harboring a mind bent on vexation and disturbance, come before him to beg for the parts and limbs of his body, he ought not to cut apart his limbs and give them — lest thereby they incur grave sin and suffer harm (the same holds for beings dispatched by Māra). Or there may be beings, deranged and disordered in mind, who come to ask for the parts of his body; these too he ought not to cut apart and give — for such a one does not abide in a mind of self-nature, does not beg for the sake of meaning and benefit, his mind being deranged and not in its own control, empty of all but various floating and false utterances. Only for those who come to ask for the limbs of his body other than as stated above, and contrary to the above, does he then, in accordance with their wishes, give his body or cut apart and give a limb. This is named the bodhisattva's what-ought-and-ought-not-to-be-given regarding inner objects of giving.

(Outer things) As for the bodhisattva and outer things: if beings come to ask for poison, fire, a blade, liquor, and the like, in order to harm themselves or harm others, he ought not to give them; only if it is to benefit themselves or benefit others ought he to give. The bodhisattva does not give away things belonging to another that have not been consented to; he does not act as a matchmaker, nor give away another's wife or concubine; he does not give away food or drink and the like that contain worms. If beings come to ask for various things "that draw them into idle amusement, that draw them into what is meaningless," he ought not to give — for though the giving may briefly make them glad, it makes them broadly do unbeneficial deeds, do much wanton and evil conduct, and fall into the evil destinies; but if that instrument of amusement will not make beings fall into the evil destinies and will not increase their roots of non-virtue, then the bodhisattva, in order thereby to draw them in, benefit them, cause pure faith to arise in their minds, and make them easy to guide and bring to maturity, gives it as requested. The bodhisattva never gives anyone "the methods of hunting and the like"; regarding the deeds in defiled sacrificial rites that gather many beings, take life, and incur sin, he never does them himself nor teaches others to do them, nor does he slaughter sheep in temple-sacrifice at a god's shrine; if someone comes to ask for the dwelling-places on which water-borne and land-borne beings depend (in order to take their lives), he never gives them; if someone comes to ask for the cage, the net, the fowling-net, or the snare (in order to harm beings or to practice such skills), he gives none of them; if an enemy comes to ask in order to requite a grudge (to revile, to bind and imprison, to kill, to seize wealth, to punish), he never gives. In sum, whatever instruments of amusement and the like can oppress and harm sentient beings — to whoever comes asking, he gives none of them. As for elephants, horses, carriages and palanquins, clothing and adornments, rare and fine food and drink, instruments of song and dance and music, perfume-paste and flower-garlands, precious playthings and various goods, gardens and groves and terraced towers, houses and dwellings and serving-women, and the various workshops of the crafts — such instruments of amusement, in order to make another give rise to pure faith toward the bodhisattva, to whoever comes asking he gives them all.

(Unsuitable giving) If a sick person comes to ask for food or drink that is not in the right measure or not suitable, he does not give it; if a being, already sated with food, is by nature much given to greed and repeatedly asks for rare and fine food and drink, he does not give it; if a being, pressed by grief and sorrow, seeks to kill or wound himself (to eat poison, hurl himself from a cliff, throw himself into a chasm, cast himself into fire), in none of these ought he to give what is wished. If someone comes to ask for one's father, mother, teacher, or elder, definitely he ought not to give them — for the bodhisattva, toward his father, mother, teacher, and elder, and even toward one who has shown him the least kindness, through the long night thinks to bear them upon his head, ever keeping his own person bound to them and in compliance with them, submitting even to their slaughtering, beating, binding, or selling him; he dares not privately harbor a mind to give them away, how much less openly give them to one who comes asking. If the bodhisattva becomes a consecrated, sovereign king ruling over a region, he never wrests away the wives and children of his ministers and people to give to another; only villages, towns, hamlets, and lands — whether whole or in part — does he bestow in giving, and he tells them: "As I have graciously governed you, so too you should govern them." Toward his own wife and children, servants and maids, attendants, kinsfolk, and dependents, if the bodhisattva has not first, with right words, made things clear to them and made them glad, he never forcibly compels them, causing them grief and distress, to be given to those who come asking; and even if he has first made things clear to them and made them glad and willing, still he does not give them to enemies, evil friends, yakṣas, rākṣasas, or those of cruel and violent work; nor does he give away males or females of good family who are soft and weak in appearance to those who come asking, to be made servants and maids. If those who greatly oppress and vex beings, delighting in cruel and evil deeds, come to ask for the kingly throne, he never gives it — for if such a cruel and evil one already occupies the kingly throne, the bodhisattva, having the power, ought even to depose him, how much less give it to him. The bodhisattva never seizes and takes the wealth of his father, mother, wife, children, servants, maids, and kin to go and practice giving, nor does he oppress and vex them so as to give what is theirs to those who come asking. The bodhisattva practices giving with wealth accumulated by right means, without sudden violence; he does not practice giving by what is contrary to the Dharma, by sudden violence, or by oppressing, harming, and vexing others. If the bodhisattva has gone forth within the Buddha's holy teaching, he never transgresses the training-precepts in order to give.

(The disposition in giving) When the bodhisattva practices giving, toward all sentient beings he raises an even mind and, abiding in "the thought of a field of merit," gives — never distinguishing between enemy, kin, and the indifferent, between the virtuous and the faulty, the inferior and the superior, those with suffering and those with happiness. As the bodhisattva has previously stated and previously promised, he never gives less to those who come asking; only equal or more does he give. He never first promises fine and excellent goods and then gives the lowly; only, having first promised the lowly, if fine and excellent things be at hand, does he afterward give the fine and excellent. The bodhisattva does not give with a divided mind, nor with a mind muddied by anger. Having given, he never praises himself or repeatedly tells others "I once gave to you thus, drew you in, rescued and delivered you." Even toward the base and lowly he dares not, without respect, fling a thing at them to give; how much less toward the virtuous. If those who come asking abide in various transgressions and wrong conduct, are restless and agitated, do not guard themselves, and are wholly given to reviling, wrath, anger, and rebuke, the bodhisattva never gives to such a one with a mind of weariness; only, understanding well that he is beguiled by the afflictions, and wishing to make him change his original nature, does he give while abiding in a mind of even deeper pity. The bodhisattva does not give out of an evil view falsely grasped (as in those vast and cruel sacrificial rites), does not reckon "giving by killing living beings" to be the Dharma, and does not falsely take up signs of auspicious omen when he gives. The bodhisattva never falsely reckons that "to give solely with utterly good and pure giving of all kinds is itself the purity of freedom from desire, mundane and supramundane"; only does he carefully understand that the giving he practices is but "the provision for the purity of freedom from desire." The bodhisattva does not give with a view to its fruit; all his giving is for the sake of dedication toward the swift realization of unsurpassed, perfect, complete awakening. The bodhisattva, truly understanding all the classes of giving he practices and all the classes of the maturation of the fruit of giving, gives rise to deep faith and conviction, and gives not on account of another's condition, not drawn on by another — namely: giving food and drink can bring about great strength, giving clothing can bring about fine complexion, giving carriages can bring about ease, giving lamps and light can bring about pure eyes, and so on for the like, which should be understood in full. The bodhisattva does not give out of dread of his own poverty; only out of an intention of compassion and pity for beings does he give.

(Unbefitting giving · what the bodhisattva does not do) Toward those who come asking, the bodhisattva never gives what is unbefitting to give: such as giving a renunciant the leftover of food and drink, or things mixed and defiled with excrement, mucus and spittle, vomit, pus and blood, and the like; nor does he, without announcing it, without letting it be known, give gruel and rice and the like as though casting them away as refuse — namely, giving to one who does not eat scallion food and drink mixed and defiled with scallion, giving to one who does not eat meat food and drink mixed and defiled with meat, giving to one who does not drink liquor food and drink mixed and defiled with liquor; or handling the business in an unbefitting manner when he gives. Such unbefitting giving as this, the bodhisattva does not do. The bodhisattva does not make those who ask beg again and again, come and go and become intimate, follow and be bound to him, and grow weary from being kept waiting, and only then give; only, at their first coming to ask, does he then give. The bodhisattva does not give in reliance on worldly fame and acclaim, does not give in reliance on another's requital of the kindness, does not give in reliance on such fruits as [becoming] Śakra, Māra-king, wheel-turning king, or a lord of mastery, nor does he give in order to deceive and lure others (he does not give in order that kings and great ministers, the brahmins of cities and towns, wealthy elders and householders abounding in treasure, great and rich chief merchants, and givers and donors, should know that he gives and would surely respect, honor, praise, and make offerings to him). Nor does he give narrowly and meanly (though his wealth be little, still he gives with a broad mind, how much more when wealth is abundant). Nor does he give so as to deceive another (he does not first give a little to make the other cling and grow intimate, and then ruin him). Nor does he give so as to estrange another (he does not, by his giving, seek to estrange a village or town or a part thereof, to estrange a land or a part thereof, or make them turn from their lord to belong to himself). The bodhisattva, diligent and untiring, fully rousing his effort, valiant and self-disciplined, first practices giving himself and afterward exhorts others to give; he does not, being himself slack, spur others to give diligently. If an immeasurable multitude come together to beg, truly understanding whether they keep or break the precepts, he seats them in order according to their seniority, and going round from highest to lowest, back and forth, he portions out and gives until the objects of giving are exhausted. Though the bodhisattva may have at hand immeasurable and abundant wealth, he never practices "measured giving." The bodhisattva does not give so as to harm and vex another (he does not revile, beat, terrify, disgrace, bind and harm, detain and imprison, hack and stab, or drive out and banish this one so as to give to that one). Before giving the bodhisattva is glad in intention; while giving his mind is pure; after giving he has no regret. The bodhisattva does not give by flattery and deceit (he never, with false maṇi-jewels, pearls, lapis lazuli, conch and cowry, jade and gem, or coral, gives to one who hopes for genuine treasure). Whatever wealth the bodhisattva has, be it little or much, there is none over which he does not first turn his mind to give it all; toward those who come asking afterward, the bodhisattva, when he takes it, takes it as taking his own wealth, and when he gives it, gives it as returning that which is theirs. The bodhisattva gives at the fitting time, not at the unfitting time; gives with a giving pure for self and other, not impure; gives befittingly, not unbefittingly; gives with an unscattered mind, not with a scattered one. When the bodhisattva sees one who comes asking, he never sneers, never trifles with him, never makes him feel ashamed, nor frowns; rather, with open countenance and level gaze, he smiles first and speaks first, and never keeping him waiting, gives swiftly. Though another does not ask, whoever comes of himself surely has something he seeks; so, matching what he needs, the bodhisattva gives, ever letting the one who asks take it gladly of his own accord.

These restrictions on the manner of giving are each explicit: one does not make an asker return repeatedly and grow weary before giving, but gives upon the first request; one does not give for fame, repayment, the fruit of becoming Śakra, Māra, or a wheel-turning king, or to lure others; one does not give meanly, deceive another with a small gift and later ruin him, or estrange a village or land from its lord; one first gives diligently oneself and only then exhorts others, never remaining slack while spurring them on; when many come together, one distributes throughout the assembly according to discipline and seniority; even with abundant wealth one does not limit the giving; one does not harm one person through rebuke, beating, terror, humiliation, binding, or imprisonment in order to give to another; before giving one is glad, during it pure, and after it without regret; one does not pass false jewels as genuine; whatever the amount, one first mentally gives it to all, so that the asker takes it as his own and the bodhisattva returns it as the asker's property; one gives at the right time, purely, fittingly, and without distraction; one does not sneer, trifle, shame, or frown, but looks openly, smiles and speaks first, and gives swiftly; even before the other voices the request, one supplies what is needed and lets the asker take it gladly. None of these modes belonging to giving of all is dispensable.

Giving by Skillful Wisdom

The bodhisattva does not give by evil wisdom; ever does he give by skillful wisdom. What is the bodhisattva's giving by skillful wisdom?

(Two who ask) The bodhisattva, having at hand various kinds of wealth that may be given, before those who ask arrive, first rouses this thought: Suppose two who ask should come together — one "at ease, neither poor nor base, having support and refuge," the other "in danger and hardship, poor and base, without support or refuge"; then I should reckon my wealth for myself: if it can make both fully satisfied and fulfill their wishes, I will give to both and fulfill their wishes; if the wealth cannot make both satisfied, then by skillful means I will send off the one at ease, with support and refuge, and give all I have to the one in danger and hardship, without support or refuge. Having roused this thought, he then accomplishes the matter just as he purposed. To the one who asks, being at ease and so on, since he has no power to fulfill his wish, he first, by skillful means, apologizes and sends him off: "This object of my giving I have already, beforehand, set aside and promised to the one in danger and hardship, and so I now give it to him; it is not that I have no mind to give gladly to you, but only that I have no further power — may the worthy one not harbor resentment against me or turn his back on me."

(The miserly household) The bodhisattva, having at hand wealth that may be given, knowing there is a miserly household, an utterly miserly household, that clings tightly to its wealth, is miserly and clenched and trembling, and has never in the household given to a single renunciant or brahmin, then goes to their house, and consoling them, in a respectful and yielding manner by skillful means tells them: "Come — I will not let your storehouse be diminished, and yet you can, before your very eyes, do a great benefit: my household now has abundant treasure and objects of giving; in order to fulfill my perfection of giving, if any who ask should come to your place, do not let them return empty; you may come to my house, take treasure, and give at will; or if any who ask come to my place, and I practice giving, you should give rise to sympathetic joy toward this giving." Hearing this, he then gives rise to gladness: since his storehouse suffers no loss, and moreover he satisfies the mind of that good man, he complies and helps carry it out. In this way the bodhisattva causes him gradually to plant the seed of "the taming, in time to come, of miserliness," and by means of wisdom first, and skillful means, causes him gradually to practice giving away a little wealth himself, and, in reliance on lower non-attachment to advance to middling, and in reliance on middling non-attachment to advance to higher.

(Fellow practitioners of the pure life) If the bodhisattva's preceptor, master of deportment, fellow disciples living together, or fellow practitioners of the pure life are by nature miserly and greedy, or of the class of the miserly and greedy, or though not by nature miserly and greedy yet lack resources and are wanting in what they desire; then when the bodhisattva wishes to cultivate the meritorious work of giving toward the three fields — "Buddha, Dharma, Saṅgha" — he hands the object of giving to them to do it, and does not do it himself. In this way, by skillful wisdom and skillful means, the merit he himself produces becomes yet more abundant; moreover he causes one class of fellow practitioners of the pure life to tame the affliction of miserliness and greed, and causes one class of those who delight in wholesome dharmas to have their wishes fulfilled — thus drawing in and bringing sentient beings to maturity.

(The deceitful merchant) The bodhisattva, having at hand many kinds of wealth that may be given, seeing that one who comes has the mark of seeking, and knowing his mind, gives all as suits what he delights in. If a merchant is by nature deceitful and intends to practice fraud, and the bodhisattva knows it, he even covers over his fault and does not let others know of it, how much less would he provoke and vex him — rather he satisfies his wish and fulfills it, causing him, without shame, to leap up fearless and go off glad. If someone is deceitful and fraudulent and the bodhisattva does not perceive it at first and only afterward perceives it, then even perceiving it, he does not on account of this matter expose the man, does not rebuke him, does not remind him of it; he only gives rise to pity: "He has, at my place, mistakenly done such a deed of taking-what-is-not-given; I now rejoice in it and make him free of sin." Such as these are named the bodhisattva's "having at hand wealth that may be given" and giving by skillful wisdom.

(Skillful wisdom without wealth) If the bodhisattva has at hand no wealth to give, then he brings before his mind the various kinds of worldly workshops of the crafts that he has practiced beforehand, and with little application of effort gathers much treasure and gives it to beings. Or the bodhisattva, for another's sake, expounds the true Dharma with various fine and skillful words, causing even the poor and suffering to delight in practicing giving, how much more the wealthy and happy, and causing even the miserly and greedy to be able to give, how much more those practiced in giving. Or, if there be households of pure faith, abounding in wealth, ever delighting in giving, the bodhisattva repeatedly instructs those who beg to go there and seek, causing them to give; or, when they bestow gifts and cultivate merit, he goes in person to their place, diligent and untiring, glad in the depths of his heart, and to the measure of his strength helps with his body and helps with his speech, causing giver and asker alike to attain a wholesome fulfillment — for at the time of giving, if the resources of the matter be lacking, or the attending be poorly done, or it fall into partisanship, or lack respect, or be lost through forgetfulness, then by the help of the wholesome all these faults are absent. In this way the bodhisattva, having at hand no treasure, gives by skillful wisdom and skillful means. (This is said down to the point before he has realized the surpassing pure intention; if the bodhisattva has already realized the surpassing pure intention, then, as he has already surpassed the evil destinies, so life after life he definitely obtains inexhaustible treasure.)

(Skillful wisdom in the giving of Dharma) The bodhisattva never orally transmits the true Dharma possessed by the "fault-seeking outsiders," nor gives them the scriptures he has written; knowing a person to be by nature much given to greed and wishing to show off and sell the scripture-scrolls, he does not give; knowing a person wishes to hide them away, he does not give; to one who does not seek surpassing knowledge, he does not give — it must be one who seeks surpassing knowledge (only then does he give). If he himself knows that his understanding of the scripture-scrolls and the like is already clear, then in accordance with what pleases him he gives them as fitting; if he himself knows that his understanding of the scripture-scrolls and the like is not yet clear and, for the sake of clarifying the meaning, he constantly reads them himself, then by skillful means he seeks another scripture-scroll to give, or copies one afresh and gives it. If he does not find another scripture-scroll and has no power to copy one, then he ought carefully and truly to examine his own mind: "Can it be that my mind is bound by the stain of miserliness toward the Dharma, so that I cannot give? Can it be that I have some other obstruction of intent toward the Dharma, so that I do not wish to give? Is it that I have a surpassing need of the Dharma, and so ought not to give?" Having thus examined his mind, if he himself knows "I have, toward this Dharma, a little of the entanglement of miserliness, or am obstructed by some other intent, and so do not give," then he rouses this thought: "I now definitely ought to practice the giving of Dharma — supposing that through this giving of Dharma I should in the present life become deaf-and-dumb, unable to bear the affliction, still I ought to give the Dharma, how much more when it is but a lack in my provision of excellent knowledge." And again, having examined, if he himself knows "I have toward this Dharma not the least entanglement of miserliness, nor any other intent, and only for the sake of accomplishing a surpassing needed meaning do I not give," then the bodhisattva at that time should further consider: "In giving this Dharma to another, is it to harm my own afflictions? Is it to fulfill the provision of knowledge? Is it out of love and care for beings?" Having considered, he then rightly understands: "I do not at all see that I have afflictions of my own; and I see that if I do not give this scripture-scroll, then in the present life and in time to come my provision of knowledge will in turn increase and prevail, and it is not by giving it to another that this merit is established, but only that in time to come my Dharma-benefit will be somewhat the thinner — not that my awakened wisdom will be less abundant; if I do not give it to another, then I can cultivate and gather the wisdom of skillful means that benefits and eases all beings, which is to love and care for this one being and all the rest as well; if I give it to another, I only accomplish love and care for this one being, and not for all the rest." When the bodhisattva has thus truly understood, then not giving to another is without sin, without regret, and does not transgress the bodhisattva's pure precepts.

(Giving-by-skillful-means-of-not-giving) What is the bodhisattva's giving-by-skillful-means-of-not-giving? The bodhisattva cannot bear to say plainly to one who comes asking, sending him away, "I cannot give to you"; he must set up skillful means, make it clear, and send him off. How does he set up skillful means? The bodhisattva first, "for the sake of purification," gives all the accumulated resources and objects of giving away — with a pure intention he relinquishes them to the buddhas and bodhisattvas of the ten directions — just as a bhikṣu, in order to purify his own robes and belongings, relinquishes them to his preceptor, his master of deportment, and the like. In this way the bodhisattva, by the causal condition of "pure giving," though he stores up various excellent resources and objects of giving, may still be named as abiding in the holy lineage and producing immeasurable merit; because he ever much reflects on this merit, at all times it follows him and increases; ever taking all things as "objects of pure giving," he guards and keeps them as things entrusted by the buddhas and bodhisattvas. Seeing one who comes asking, he ought then to observe: if giving that object of pure giving to him would accord with right principle, then he rouses this thought, "the buddhas and bodhisattvas have not the least thing that they do not give to a being," and having thus understood, he takes the object of pure giving and gives it to the one who comes asking, fulfilling his wish; if he observes that to give at this time would not accord with right principle, then he ought to call to mind the dharma of pure giving he performed beforehand, and tell him, "Worthy one! These things are the possession of another (the buddhas and bodhisattvas), and it is not permitted to give them to you," and with gentle words make it clear, and by skillful means send him off, or take some other thing twofold or threefold and respectfully give it and then send him off, causing him to understand "the bodhisattva, in this, does not fail to give me out of miserliness and greed, but surely is not free to dispose of this scripture-scroll and other such Dharma, and so does not give it to me." This is named the bodhisattva's giving of Dharma by skillful wisdom.

(The three givings · giving with the four intentions) The bodhisattva, in all giving — the giving of Dharma, the giving of wealth, the giving of fearlessness — truly understanding their "distinct modes, essential characters, the explanation of their names, and the differences of cause and fruit," and giving accordingly, is also named the bodhisattva giving by skillful wisdom. The bodhisattva gives to one who bears enmity with the intention of loving-kindness, to one who has suffering with the intention of compassion, to one who has virtue with the intention of sympathetic joy, and to one who has shown kindness, a kinsman, a friend, or one of like mind with the intention of equanimity — this too is named the bodhisattva giving by skillful wisdom.

(The four obstacles to giving and the four counteracting knowledges) The bodhisattva truly understands the "obstacles to giving" and their counteragents. Obstacles to giving are, in brief, of four kinds: first, not having practiced it beforehand; second, the object of giving being scarce and wanting; third, attachment to excellent and pleasing wealth; fourth, seeing that in time to come there will be an abundant fruit of wealth, and deeply delighting in it.

The first: the bodhisattva, having at hand various kinds of wealth that may be given, though he sees one who asks before him, does not have his mind incline toward giving; the bodhisattva then, by right wisdom, swiftly penetrates "this is the fault brought about by my not having practiced giving beforehand," and further penetrates "in a former life I definitely never practiced giving, and so in this life, though I have wealth and see one who asks before me, my mind does not incline; if in this life I do not, by forced reflection and discernment, give, then in a future life I shall the more loathe and turn from the giving that ought to be practiced"; having thus penetrated it, he takes this counteragent to the obstacle to giving as his support, and with strenuous reflection and discernment gives, able to be free of the fault of "not having practiced it beforehand" and to act with mastery. The second: the bodhisattva sees one who asks before him, and because his wealth is scarce his mind does not incline toward giving; he then, by right wisdom, swiftly penetrates this causal condition of "want obstructing giving," and enduring the many sufferings of want, with strenuous reflection and discernment and raising a mind of compassion and pity, gives by wisdom, rousing this thought: "Whether by the fault of past deeds or by being at present bound to another, I fully undergo the sufferings of hunger and thirst and cannot benefit beings; supposing that I now, by practicing giving to benefit another, in the present life undergo suffering even unto death, still such giving is the most excellent, surpassing the vain sending-off of one who asks, how much more when there are still leaves of vegetables and the like to keep me alive" — thus, enduring the suffering of want, he gives. The third: the bodhisattva sees one who asks before him, and because the thing that may be given is utterly pleasing and most excellent and fine, his mind does not incline toward giving; he then, by right wisdom, swiftly penetrates "this is the fault brought about by my attachment; I now, toward suffering, rouse a false thought of happiness, a topsy-turvy view, and thereby can produce many sufferings in time to come"; thoroughly understanding this topsy-turvy view, and in order to sever it, with strenuous reflection and discernment, he uses this wealth to give. The fourth: if the bodhisattva, having practiced giving, sees the surpassing merit in the fruit of giving — the abundant and vast wealth-benefit to come — and deeply delights in it, not seeking unsurpassed awakening; he then, by right wisdom, swiftly penetrates "this is the fault brought about by the wrong view of fruit," and truly observes that all conditioned things are without firmness, cease moment by moment, and that the fruit enjoyed swiftly perishes and disperses; observing thus, he is then able to sever "the wrong view of fruit that can produce delight," and dedicates all the giving he practices to unsurpassed awakening.

Thus the bodhisattva's four obstacles to giving, one should know, are counteracted by four counteracting knowledges: first, awakening; second, enduring the many sufferings; third, thoroughly knowing the topsy-turvy; fourth, seeing that the nature of all conditioned things is without firmness. By the first three counteracting knowledges the bodhisattva is definitely able rightly to practice giving; by the last counteracting knowledge he is able rightly to take up the surpassing fruit of the merit of giving. This too is named the bodhisattva giving by skillful wisdom.

(Giving by the power of resolute conviction) The bodhisattva, dwelling within in quiet and stillness, by a pure intention, deep and rich pure faith, and discerning resolute conviction, repeatedly calls to mind the various kinds of excellent and immeasurable wealth and treasure, and by the power of resolute conviction delights in practicing giving toward beings — by this causal condition, the bodhisattva, with little exertion, produces immeasurable merit. This too is named the bodhisattva giving by skillful wisdom.

(The summary meaning of giving by skillful wisdom) Thus the summary meaning of the giving practiced by skillful wisdom of the bodhisattva of fine wisdom and great wisdom is: by "having wealth and having no wealth" (subsumed under the giving of wealth), by the giving of Dharma, by giving with unobstructed understanding, by giving with a surpassing intention, by giving with the wisdom that counteracts the obstacles to giving, and by giving with a surpassing intention and resolute conviction — this, one should know, is named the bodhisattva's "giving not shared in common." Thus have been broadly set forth all the distinct marks of the giving the bodhisattva practices with regard to inner and outer things; hereafter, out of all these distinct marks of giving, are drawn the remaining kinds of difficult giving and the rest — all the distinctions, which should be understood.

Taken separately: when wealth is present, weighing the two askers, training a miserly household, entrusting the act to a fellow practitioner, and treating a deceitful merchant without humiliation are giving by skillful wisdom with wealth; when wealth is absent, using crafts to gather resources, expounding Dharma skillfully, directing askers to generous households, and personally assisting another's giving are giving by skillful wisdom without wealth. Examining whether scripture-scrolls and Dharma-meaning should or should not be given is giving of Dharma. Truly knowing the alternate modes, essential characters, names, causes, and fruits of giving Dharma, wealth, and fearlessness is giving with unobstructed understanding. Giving to an enemy with loving-kindness, to the suffering with compassion, to the virtuous with sympathetic joy, and to benefactors, kin, friends, and those of like mind with equanimity is giving with a surpassing intention. Counteracting the four obstacles by awakening, endurance of suffering, knowledge of inversion, and seeing conditioned things as infirm is giving with counteracting wisdom. Recollecting measureless treasures in seclusion through pure intention and deep faith is giving through surpassing intention and resolute conviction. Together these are called the bodhisattva's giving by skillful wisdom not shared in common.

Three · Difficult Giving

What is the bodhisattva's difficult giving? One should know that in brief there are three kinds. If a bodhisattva, though his wealth be scarce, himself endures poverty and hardship and gives to another, this is the first difficult giving. If a bodhisattva, toward a thing he loves (whether by nature deeply attached to it, or through long practice, or because it bears a superior kindness, or being a most excellent and fine thing to which he is intensely attached), is able to loosen himself from it and give it to another, this is the second difficult giving. If a bodhisattva gives to another wealth obtained through the utmost toil, this is the third difficult giving.

Four · All-Gateway Giving

What is the bodhisattva's all-gateway giving? One should know that in brief there are four marks: namely, the bodhisattvas either give with their own wealth, or give with wealth obtained by exhorting and converting others, and either give it to kinsfolk (father and mother, wife and children, servants and maids, those who serve, good friends, great ministers, kinsmen, and dependents) or give it to others who come asking. Such four marks are named the bodhisattva's all-gateway giving.

Five · Good-Person Giving

What is the giving practiced by the bodhisattva as a good person, named good-person giving? One should know that in brief there are five marks: namely, the bodhisattvas give with pure faith, give with respect, give with their own hand, give at the fitting time, and give without harming or vexing another. Such five marks are named good-person giving.

Six · All-Kinds Giving

What is the bodhisattva's all-kinds giving? One should know there are thirteen marks: (1) giving without reliance; (2) vast giving; (3) glad giving; (4) repeated giving; (5) giving to a worthy vessel; (6) giving to an unworthy vessel; (7) giving of all things; (8) giving in all places; (9) giving at all times; (10) blameless giving; (11) giving of things that belong to beings; (12) giving of things of the region; (13) giving of wealth and grain. Such thirteen marks are named the bodhisattva's all-kinds giving.

Seven · Request-Fulfilling Giving

What is the bodhisattva's request-fulfilling giving? One should know there are eight marks: namely, the bodhisattvas give food and drink to those who come to beg, lacking food and drink; give carriages to those who lack carriages; give clothing to those who lack clothing; give adornments to those who lack adornments; give the various goods that support life to those who lack the various goods that support life; give perfume-paste and garlands to those who lack the various perfume-pastes and garlands; give houses to those who lack houses; give light to those who lack light. Such eight marks are named the bodhisattva's request-fulfilling giving.

Eight · Giving That Brings Happiness in This World and the Next

What is the bodhisattva's giving that brings happiness in this world and the next? One should know that in brief there are nine marks: namely the giving of wealth, the giving of fearlessness, and the giving of Dharma, together named "giving that can bring beings happiness in this world and the next." The giving of wealth means to give excellent, fine, pure, and Dharma-conforming wealth — giving so as to tame the "stain of miserliness" (namely relinquishing attachment to wealth) and to tame the "stain of hoarding" (namely relinquishing attachment to enjoyment). The giving of fearlessness means rescuing and delivering from the dread of lions, tigers and wolves, ghosts and specters, and the like; rescuing and delivering from the dread of kings, thieves, and the like; rescuing and delivering from the dread of water, fire, and the like. The giving of Dharma means expounding the Dharma without error, expounding the Dharma in accord with principle, and exhorting to the cultivation of the training-precepts. All these together, stated in brief as nine marks, are named the bodhisattva's giving that can bring beings happiness in this world and the next. Herein, the giving of wealth, the giving of fearlessness, and their distinctions can bring beings ease in this world; the giving of Dharma and its distinctions can bring beings ease in the world to come.

Nine · Pure Giving

What is the bodhisattva's pure giving? One should know there are ten marks: (1) giving without lingering delay; (2) giving without grasping; (3) giving without hoarding; (4) giving without lifting oneself up; (5) giving without reliance; (6) giving without timid shrinking; (7) giving without lowliness; (8) giving without turning-toward-and-away; (9) giving without hope of a return for the kindness; (10) giving without wishing for its maturation.

Giving without lingering delay: The bodhisattva, seeing one who comes asking before him, gives swiftly, making no lingering delay — as the one who asks urgently hopes to obtain the wealth, so the bodhisattva swiftly hopes to give (just as urgently). Giving without grasping: The bodhisattva does not, out of a false view, grasp at the giving — either grasping that this giving is empty and without fruit, or grasping that "to give by killing" is the true Dharma, or grasping that "to give only with utterly pure fullness" is the mundane and supramundane ultimate purity (all three of these being false). Giving without hoarding: The bodhisattva does not, over a long time, gradually amass much wealth and then give it all at once. Why? The bodhisattva, having at hand objects of giving and seeing one who asks before him, how could he not give? The bodhisattva does not regard non-giving as according with right principle; but where is the principle in hoarding wealth and not giving swiftly? The bodhisattva, moreover, does not see that "to give all at once after hoarding wealth" is a gateway to the growth of much merit; and he rightly observes: whether they ask separately or ask for the whole, those who ask are alike, and whether one gives gradually or gives all at once, the wealth is equal — on what ground should one grasp that the merit differs? The bodhisattva, moreover, sees: to hoard and then give — that giving has sin; to give as one obtains — that giving is without sin. Why? If one gives all at once only after hoarding, then the ones who came asking beforehand, though a hundred in number, were not given to and were made to give rise to resentment, impatience, and disbelief; and afterward a certain class, though they may not have sought it, has the hoarded rare wealth forced upon them all at once (this then has sin). Therefore the bodhisattva does not give by hoarding. Giving without lifting oneself up: The bodhisattva gives to those who come asking with a humble mind, does not give in contest for superiority with another, and, having given, does not give rise to arrogance, thinking "I am able to give, I am the giver, others are not my equal." Giving without reliance: The bodhisattva does not give in reliance on acclaim and praise — realizing that worldly acclaim and praise are false discrimination, arising from words, being but empty sound, bound to a false echo, like the world's heap of chaff-husks and leaves (an empty shell). Giving without timid shrinking: Before giving the bodhisattva is glad in intention, while giving his mind is pure, and having given he has no regret; and when he hears of the vast, foremost, most excellent giving of the bodhisattvas, he does not belittle himself, nor is he afraid and shrink back. Giving without lowliness: The bodhisattva diligently selects among the objects of giving, and gives the most excellent and finest food and drink, carriages, clothing, and the like. Giving without turning-toward-and-away: The bodhisattva's mind is even, not following partisanship, and among enemy and kin he gives evenly with a mind of compassion. Giving without hope of a return for the kindness: The bodhisattva gives with a mind of compassion and pity, and never hopes for a requital from another; he only observes beings — "burned by the fire of craving that seeks happiness, without strength, their nature being suffering" — and gives out of deep-hearted compassion and pity. Giving without wishing for its maturation: The bodhisattva, in practicing giving, never hopes for the fruit-maturation of giving — the fullness of wealth and treasure and the fullness of his own person to be obtained in time to come — but observes that the nature of all conditioned things is false and hollow, and observes the most excellent merit of great awakening (and gives thereby). By these ten marks, the giving the bodhisattva practices is pure, utterly pure.

Conclusion

Thus the bodhisattva, having, in reliance on these nine aspects, practiced the giving and fulfilled the perfection of giving, is then able to realize unsurpassed, perfect, complete awakening.

Overall Heading: The Nine Aspects of Discipline

This is the first part of the tenth chapter, the Chapter on Discipline, within the First Section of the fifteenth stage in the Basic Section, the Bodhisattva Stage.

What is the bodhisattva's perfection of discipline? The uddāna (summary verse) says: intrinsic nature, the all, the difficult, the all-gates, the good person, the all-kinds, the fulfilling-of-requests, the happiness of this world and the next, purity — these nine aspects are "discipline" stated in brief.

That is to say, these nine aspects of discipline, taken together, are the bodhisattva's perfection of discipline: (1) intrinsic-nature discipline, (2) all-discipline, (3) difficult-to-practice discipline, (4) all-gates discipline, (5) good-person discipline, (6) all-kinds discipline, (7) fulfilling-of-requests discipline, (8) the discipline of the happiness of this world and the next, (9) pure discipline.

One · Intrinsic-Nature Discipline

What is the bodhisattva's intrinsic-nature discipline? Stated simply, being complete with four qualities is the bodhisattva's intrinsic-nature discipline. Which four? (1) Receiving it rightly from another (obtaining it in accord with the Dharma from another person); (2) a well-purified aspiration (the mind that receives the discipline being pure and good); (3) restoring purity once one has transgressed (as soon as one violates, one restores it to purity again); (4) deep reverence, focused mindfulness, and no transgression (a mind deeply reverent, attentively mindful, and not going to transgress).

Among these four there is, in fact, a chain of cause and effect. Precisely because it is "received rightly from another," if the bodhisattva has any transgression in the discipline being trained in, he will look outward upon others and give rise to deep shame; precisely because of the "well-purified aspiration," if he has any transgression, he will reflect inward upon himself and give rise to deep abashment. And precisely because of the two conditions "restoring purity once one has transgressed" and "deep reverence, focused mindfulness, and from the first no transgression," the bodhisattva is able to keep far from all kinds of wrongdoing. The whole chain runs thus: the two — receiving rightly from another, and a well-purified aspiration — serve as the support; from them arise conscience and shame; by conscience and shame, one is then able to guard well the śīla (discipline) received; by guarding, one at last keeps far from wrongdoing.

Looking at these four from another angle: "receiving rightly from another" and "a well-purified aspiration" are the discipline-dharma itself; "restoring purity once one has transgressed" and "deep reverence, focused mindfulness, and no transgression" are the results drawn forth by the two former dharmas. Dividing one layer finer: the three dharmas — "receiving rightly from another," "a well-purified aspiration," and "deep reverence, focused mindfulness, and no transgression" — are able to keep the pure discipline received from being damaged; the one dharma, "restoring purity once one has transgressed," is able to make discipline already transgressed pure again.

Of the intrinsic-nature śīla complete with these four qualities, the treatise states four complete conclusions. It should be known that this is precisely the wondrously good pure discipline: by rightly receiving it and training in accord with it, one can benefit oneself and others, bring benefit and ease to measureless beings, and have pity on the gods and humans of the world so that they gain aim, benefit, and ease. It should be known that this is precisely the measureless pure discipline, because it gathers in the training of measureless bodhisattvas. It should be known that this is precisely the pure discipline that benefits all beings, because here and now it can work the benefit and ease of every being. It should be known that this is precisely the pure discipline that wins the great fruit and its surpassing gain, because it gathers in and accords with the fruit of unsurpassed perfect awakening. What has thus been stated is named the bodhisattva's intrinsic-nature discipline.

Two · All-Discipline

What is the bodhisattva's all-discipline? Bodhisattva discipline is, in brief, of two kinds: (1) the discipline pertaining to the householder's portion, (2) the discipline pertaining to the renunciant's portion. This is the overall rubric of all-discipline. Then, dividing finely by these two portions of pure discipline — householder and renunciant — there are, in brief, three kinds: (1) the discipline of restraint, (2) the discipline of gathering wholesome dharmas, (3) the discipline of benefiting beings.

The discipline of restraint is the seven-assembly prātimokṣa restraint received by the bodhisattvas — that is, the seven: the discipline of the bhikṣu, of the bhikṣuṇī, of the probationer, of the male novice, of the female novice, of the layman, and of the laywoman, apportioned according to the householder and renunciant portions. This is the bodhisattva's discipline of restraint.

The discipline of gathering wholesome dharmas is all the wholesome dharmas accumulated through body, speech, and mind by the bodhisattvas, after receiving the discipline of restraint, in their seeking of the great awakening — stated overall, these are named the discipline of gathering wholesome dharmas. What is it in particular? It is, relying on discipline and abiding in discipline, striving diligently to train in hearing, in reflection, in the cultivation of tranquillity and insight, and in delighting to dwell in solitude; it is, time and again, joining palms to elders, rising to greet them, inquiring after them, bowing, and paying respect; it is looking after and waiting upon the sick with compassion and earnestness; it is offering praise to all manner of well-spoken words, and sincerely praising those who have merit; it is, toward the meritorious deeds of all beings in the ten directions, giving rise, with a surpassing aspiration, to pure faith and words of sympathetic rejoicing; it is, toward the transgressions of others, reflecting and discerning, patiently enduring and not requiting; it is dedicating all the roots of goodness of body, speech, and mind toward supreme perfect awakening; it is making offering to the Buddha, Dharma, and Saṅgha with every kind of finest offering-article; it is, in the wholesome class, ever pressing on with valor and diligence, abiding in non-heedlessness in body, speech, and mind, keeping right mindfulness and right knowing in the various training-points, closely guarding the gates of the senses, knowing the measure in food and drink, and constantly practicing wakefulness in the first and the last watches of the night; it is drawing near to good persons and relying on good friends; it is examining one's own faults with precise knowing and seeing their fault deeply — what has not been transgressed, guarding it with focused intent; what has been transgressed, disclosing it with utmost heart and confessing it in accord with the Dharma so as to be purified. All this discipline that draws in, guards, and increases wholesome dharmas is the bodhisattva's discipline of gathering wholesome dharmas.

The discipline of benefiting beings should be known to have, in brief, eleven aspects. Which eleven? In the first aspect, bodhisattvas become helping companions in the various undertakings that can bring beings aim and benefit; they also look after, wait upon, and become companions to beings in whatever sufferings such as sickness arise. In the second, bodhisattvas expound the essentials of the Dharma in accord with the various aims and benefits of this world and beyond, first speaking by skillful means and first speaking in accord with principle, afterward causing beings to obtain the corresponding aims and benefits. In the third, toward beings who have earlier shown kindness, bodhisattvas guard well the mind that knows kindness and repay it directly as fitting. In the fourth, toward beings fallen into the various terrors of lions, tigers and wolves, spirits and specters, kings and thieves, water and fire, and the like, bodhisattvas rescue and protect them so that they leave those places of terror. In the fifth, toward beings who have lost wealth, treasure, or kin, bodhisattvas skillfully console them so that they leave sorrow and grief. In the sixth, toward beings lacking the goods that sustain life, bodhisattvas give all the sustaining goods they require. In the seventh, bodhisattvas accord with reason, grant a fit reliance, and govern a following in accord with the Dharma. In the eighth, bodhisattvas conform to the words, summons, coming and going, conversations, congratulations, timely visits, receiving of food and drink, and other dealings of worldly affairs; in brief, they keep far from every act that gives rise to what is meaningless or runs against another's wish, and in the remaining matters turn along with another's mind. In the ninth, whether hidden or shown, bodhisattvas display their own true merits so that beings rejoice and advance in training. In the tenth, toward one who has faults, bodhisattvas harbor an inward surpassing aspiration of intimacy, benefit, and ease, and tame, rebuke, punish, and expel him in order to make him depart from the unwholesome place and be set in the wholesome place. In the eleventh, by the power of spiritual penetration bodhisattvas expediently manifest the marks of the hells and other evil destinies so that beings weary of and turn from the unwholesome; then, by skillful means, they draw them into the Buddha's holy teaching, so that they rejoice, believe, delight, give rise to a mind of rare wonder, and diligently cultivate the right practice.

Three · Abiding in the Three Disciplines (Well Guarding Restraint · Well Cultivating the Gathering of Wholesome Dharmas · Well Practicing the Benefiting of Beings)

What is it to abide in the discipline of restraint, to abide in the discipline of gathering wholesome dharmas, to abide in the discipline of benefiting beings? What is it to well guard the discipline of restraint, to well cultivate the discipline of gathering wholesome dharmas, to well practice the all-kinds discipline of benefiting beings? Here the treatise sets forth, in extreme detail, the look of each of the three aggregates of pure discipline as it is "truly lived out."

Well Guarding the Discipline of Restraint: Ten Limbs

The first limb: to renounce the wheel-turning king's throne and go forth, without turning back in longing for the throne, as though casting away straw and filth — just as a poor and suffering person, for the sake of preserving his life, casts away base and lowly pleasures and goes forth, and does not even long for those base pleasures, how much more the bodhisattva, who, with a pure aspiration, casts away the wheel-turning king's throne and does not turn back in longing for the very throne most surpassing among men.

The second limb: toward the wondrous pleasures of the palace of the deva-māra king in a future world, giving rise to no delight, nor wishing to seek those wondrous pleasures in order to cultivate the pure life — toward those wondrous pleasures, the bodhisattva contemplates as they truly are, as though stepping into a vast and dreadful thicket, how much more the remaining pleasures.

The third limb: having gone forth, toward the finest gains, offerings, and honors of the honored beings of the present world, examining them with right wisdom, even as though they were vomit, having never craved them — how much more the base gains, offerings, and honors of lowly beings.

The fourth limb: ever delighting in solitude, whether dwelling alone in a quiet room or being amid a crowd, at all times keeping the mind focused on solitude and abiding in stillness; not being satisfied merely with this portion of the discipline of restraint itself, but, relying on discipline and abiding in discipline, diligently cultivating measureless bodhisattva concentrations, in order to draw forth and win mastery.

The fifth limb: though dwelling amid a mixed crowd, not delighting in even a small portion of improper talk, and, dwelling in a place of solitude, not giving rise to even a small portion of evil thought-reflection; and if once, through a lapse of mindfulness, it should for a moment come to be present, then at once giving rise to fierce remorse and shame, seeing its fault deeply — and because of remorse and shame time and again, though improper talk or evil thought-reflection should momentarily arise for a time, being able swiftly to abide in right mindfulness and to win the mind that does not do it again — by this being able to restrain oneself; and, habituated to self-restraint, gradually no longer craving what was formerly present, and likewise feeling delight in its non-arising today, and further being able to go against the evil thought so that it no longer arises.

The sixth limb: toward all the bodhisattva training-points — even hearing of the vast, measureless, inconceivable, and for a long time utterly difficult-to-practice training-points of the bodhisattvas who have entered the great grounds — having in mind no fright and no faintheartedness, but only thinking thus: "He too is a human being, and by training gradually he was able to accomplish it; I too am a human being, and by training gradually, without any doubt, I too will be able to be thus."

The seventh limb: ever examining one's own faults and not spying out the faults of others; toward all the fierce and violent beings who break the discipline, having no mind of harm and no mind of anger — for the bodhisattva, harboring the great compassion of the highest Dharma, gives rise toward them, on the contrary, to a mind of deep pity and a mind wishing to benefit them.

The eighth limb: though he suffer harm from another's hands and feet, clods and stones, knife and cudgel, having toward that person not even a small portion of a mind of hatred, how much less would he utter evil words or do harm, how much less speak in reviling, insulting, or rebuking.

The ninth limb: being complete in the accomplishment of the non-heedless conduct gathered under five limbs — confessing in accord with the Dharma what has been transgressed in the past (accompanying the prior limit), confessing in accord with the Dharma what will be transgressed in the future (accompanying the later limit), confessing in accord with the Dharma what is being transgressed in the present (accompanying the middle limit), giving rise beforehand to a fierce self-vow and aspiration so that there be no transgression (what is done in the prior time), and, relying on this self-vow, acting so as to give rise to no violation (the accompanying practice at the same time).

Each of the five forms has its complete mode of practice. Confessing in accord with the Dharma what one has already transgressed in the past is the non-heedless conduct accompanying the prior limit; confessing beforehand what one might transgress in the future is that accompanying the later limit; confessing what one is presently transgressing is that accompanying the middle limit. The non-heedless conduct done beforehand is to make, before transgression, the fierce self-vow: "I shall certainly act as I ought to act and abide as I ought to abide; acting thus and abiding thus, I shall let there be no transgression." The accompanying practice at the same time relies upon that prior vow and, in every present circumstance, acts and abides as it ought, so that no violation arises.

The tenth limb: concealing one's own good conduct and disclosing one's own faults and evils; having few desires and being content; being able to endure the various sufferings; being by nature without sorrow or grief; not being unsteady, not being agitated; being still in bearing and deportment; and keeping far from deceit and all the practices that can give rise to wrong livelihood.

The bodhisattva who accomplishes these ten limbs is called one who abides in the discipline of restraint and well guards the discipline of restraint — that is: not turning back in longing for past pleasures, not wishing for future pleasures, not being attached to present pleasures, delighting in solitude yet not becoming satisfied, being able to sweep clean improper talk and evil thought-reflection, being able not to belittle oneself, being gentle in nature, being able to endure, being non-heedless, and being complete in right rule and pure livelihood.

Well Cultivating the Discipline of Gathering Wholesome Dharmas: Ten Aspects

Having abided in the discipline of gathering wholesome dharmas: toward the body and toward goods, not even a small portion of longing can he bear, how much less a large portion; toward the root afflictions that are the causes of all discipline-breaking, and toward even a small portion of the affliction of wrath and hatred, he likewise does not bear it; toward the anger, harm, and resentment that arise toward others, he likewise does not bear it; toward the sloth and laziness that arise in himself, he likewise does not bear it; toward the relishing of meditative concentration and the affliction of meditative concentration that arise in himself, he likewise does not bear it.

Further, toward five points he knows as they truly are: he knows as it truly is the surpassing gain of the wholesome fruit; he knows as it truly is the wholesome cause; he knows as they truly are the concord and discord of wholesome cause and fruit; he knows as it truly is the obstacle to gathering wholesome dharmas. Being able to see the great surpassing gain in the wholesome fruit, he then seeks the wholesome cause; for the sake of gathering the wholesome, he knows as they truly are the inverted and the non-inverted, and by this obtains the wholesome fruit — not falsely seeing the impermanent as permanent, not falsely seeing suffering as happiness, not falsely seeing the impure as pure, not falsely seeing the not-self as self; he knows as it truly is the obstacle to gathering wholesome dharmas, and for the sake of gathering the wholesome, swiftly keeps far from it.

By these ten aspects the bodhisattva is called one who abides in the discipline of gathering wholesome dharmas, and is able swiftly to gather up the all-kinds wholesome — that is, the sequence of giving, the sequence of discipline, the sequence of patience, the sequence of vigor, the sequence of meditative absorption, and the five kinds of wisdom born of hearing, reflection, and cultivation that are uncontaminated.

Well Practicing the Discipline of Benefiting Beings: Eleven Aspects

Further, by eleven aspects he is called one who abides in the all-kinds discipline of benefiting beings — and in each single aspect he accomplishes the all-kinds.

Toward beings' various undertakings, being in all a helping companion — whether it be undertakings accomplished by deliberation or accomplished by exertion, or coming and going upon the road, or guarding wealth and goods, or matters of combining, parting, and estrangement, or gathering to make merit, in all being a helping companion; toward the various matters of relieving suffering he likewise acts as a helping companion — toward those who meet with pestilence, looking after and supplying them; for the blind, being a guide; for the deaf, signaling with the hand; for the mute, making it plain by imagined signs; for the lost, pointing out the road; for the crippled in limb, granting them a carriage; for the foolish, teaching them with a superior wisdom; for beings tormented by the fetter of craving-desire, consoling them so that they leave the suffering of the fetter of craving-desire; and beings likewise tormented by the fetter-bonds of anger and hatred, of dullness and drowsiness, of restlessness and remorse, of doubt, and the like, he likewise consoles them all so that they leave suffering. For beings tormented by the fetter of the thought-reflection of desire, consoling them so that they leave the suffering of the thought-reflection of desire; and as with the thought-reflection of desire, so with beings tormented by the thought-reflections of anger, of harm, of kinsfolk, of homeland, of not-dying, of what accords with contempt, and of what accords with clan and lineage — the principle is the same, and he consoles them all. For beings tormented by being belittled by others and by being surpassed by others, consoling them so that they leave the suffering of being belittled and being surpassed. For those worn out by travel upon the road, giving a seat, giving a place, easing the body by massage.

Further, expounding in accord with principle for the various beings — for those who delight in doing evil conduct, in order to make them cut off evil conduct, expounding for them with fitting words; or expounding by skillful means — for the stingy, expounding so as to cut off stinginess of conduct; for those seeking wealth, expounding so that they guard wealth without loss; for those whose minds harbor hatred and envy toward the Buddha's holy teaching, expounding so that they obtain pure faith.

The words used in principled exposition must be fitting, furnished with supports, accordant, clear and bright, useful, commensurate with the matter, responsive to the listener, and part of the provisions that should be cultivated constantly. For one seeking wealth in the present life, the bodhisattva explains how, with a small amount of proper effort, to gather more wealth and guard it without loss. For one hostile and envious toward the Buddha's sacred teaching, he does not merely produce faith: he explains so that the person may realize pure view, pass beyond the evil destinies, exhaust every fetter, and cross beyond all suffering.

Further, toward beings who have earlier shown kindness, deeply knowing the kindness and ever thinking to repay it — meeting them for a moment, extending respect, brightening the countenance to please and console, receiving the senior with courtesy; and if an equal or a greater amount of wealth-benefit and offering be present to repay in return, not treating them with base and lowly things; and though not requested, of himself accompanying and aiding their undertakings.

Further, toward the classes of beings who meet with terror, being able to rescue and protect them — whether the terror of beasts, of water and fire, of kings and thieves, of foes and enemies, or the terror of the householder and the magistrate, or the terror of being unable to preserve life and of an evil name spreading afar, or the terror of the multitude and of majesty, or the terror of non-humans, risen corpses, and specters — being able in all to rescue and protect them, so that they gain safety. Further, toward the classes of beings dwelling in decline and vexation, being able to console them well: whether declined and vexed by the death of kin — whether what is lost be father or mother, brother, wife and child, slave, servant, clan-elder, or friend, or kin within and without, or the preceptor, the instructor, and the remaining elders — in all consoling them well, so that they leave grief and vexation; or declined and vexed by the loss of wealth and treasure — whether seized by kings and thieves, burned by fire, drowned by water, deceived and lured by cunning persons, lost through unskillful management, or wrongfully and unreasonably taken by evil kin, or squandered through fire in the household — in all likewise consoling them well, so that they leave grief and vexation. By these conditions, the various classes of beings give rise to grief and sorrow of the three grades — soft, middling, or superior — and the bodhisattva is able rightly to console them all.

Further, being fully provided with the goods that sustain life, whenever any come to seek, he grants them all — asked for food, he gives food; asked for drink, he gives drink; asked for a conveyance, he gives a conveyance; asked for clothing, he gives clothing; asked for adornments, he gives adornments; asked for various vessels, he gives vessels; asked for flower-garlands and fragrant unguents, he gives flower-garlands and fragrant unguents; asked for a resting place, he gives a resting place; for one who asks for light, he gives light.

Further, being by nature fond of gathering in the classes of beings, governing a following in accord with the Dharma, and benefiting them by skillful means — with an undefiled mind first granting a reliance, with a pitying mind here and now working benefit, giving in accord with the Dharma clothing, food, bedding, and medicine for the condition of sickness; and if he himself has none, seeking from elders, householders, brahmins, and the like of pure faith and giving it; and the clothing, food, and vessels he himself has obtained by the Dharma, using them in common with the multitude, without in the least concealing or squandering them for himself; and time and again rightly teaching and admonishing by the eight kinds of accordant teaching and the five kinds of admonition.

Further, being well able to accord with and turn along with the mind-nature of beings — first knowing beings' disposition, then, as fitting, dwelling and practicing together with them; and if he would turn along with the mind of a being to be trained, examining carefully whether this present bodily and verbal conduct will make the person grieve and suffer, whether it will make him depart from the unwholesome place and be set in the wholesome place, and by this deciding to carry it out or to hold it back. Further, turning along with another's mind, knowing that another's wrath-fetter is hard to cast off, he does not even praise, how much less slander; though another does not come to speak with him in consolation and congratulation, he still of himself goes forth to him; he never deliberately vexes or offends another, only rebuking, out of a compassionate mind, one who has committed a fault; he never sneers at or makes sport of another; toward another he is neither distant nor overly intimate.

This examination has three levels. First, if the bodhisattva's bodily or verbal conduct causes the being being trained to suffer, and that suffering cannot remove him from an unwholesome place and establish him in a wholesome place, the bodhisattva protects his mind and, after careful reflection, strenuously prevents the conduct from occurring. If the suffering can establish him in the wholesome, the bodhisattva abides in pity, does not turn along with that being's wishes, and deliberately makes the conduct occur. Second, if conduct in the affairs of one being causes another being, the first being, or both to suffer, the bodhisattva likewise prevents or carries it out according to whether that suffering can establish either or both in the wholesome. Third, if bodily or verbal conduct concerning the bodhisattva's own affairs causes another to suffer, is not included among the bodhisattva training-points, does not accord with the stores of merit and wisdom, and cannot establish the other in the wholesome, he prevents it. Conduct contrary to this is to be carried out as above. What has been said of grief and suffering applies, as fitting, also to the arising of joy and pleasure.

Turning along with another's mind also has precise limits. Toward one presently bound by wrath and unable to abandon it, the bodhisattva does not praise him, much less revile him, and does not admonish him at that moment. Even if the other has not come to exchange words of comfort, the bodhisattva goes to him; if he comes, the bodhisattva certainly responds. He never intentionally vexes another; when rebuking a transgressor, he does so with compassion and quiet faculties, so as to tame him. He does not mock another and make him ashamed and uneasy; even when able to defeat him, he does not expose his defeat; even when the other becomes humble through pure faith, he displays no sign of self-exaltation. He is neither aloof nor excessively intimate and does not approach at an improper time. He does not disparage before another what that person loves, or praise before him what he dislikes. To one with whom he has no bond of affection he does not disclose intimate truth; he does not ask repeatedly; he receives in due measure. If he has promised to attend another's invitation for food or the like, he makes no excuse not to go, and with a humble nature gives instruction in accord with the Dharma.

Further, being by nature fond of praising true merits so as to make others rejoice — toward those complete in the merit of faith, the merit of discipline, the merit of learning, the merit of relinquishing, and the merit of wisdom, praising them one by one so that they rejoice. Further, being by nature compassionate, taming beings by the method of taming — toward the transgressions of the lower, middling, and superior grades, treating them respectively with gentle, middling, and severe rebuke; toward those who ought to be expelled, expelling them temporarily or for life, according to the gravity or lightness of the case.

Rebuke and punishment alike correspond to the three grades of transgression, while the inward mind remains affectionate and without intent to harm. For a lower- or middling-grade offense warranting expulsion, the bodhisattva, to admonish that person and the remaining beings, temporarily expels him with pity and a wish to benefit, and later receives him again. For a superior-grade offense warranting expulsion, he expels the person for life, neither dwelling nor sharing requisites with him, and, out of pity, does not receive him again, lest the person gather much demerit in the Buddha's sacred teaching; by this he also admonishes and benefits the remaining beings.

Further, for the sake of benefiting beings, giving rise to the power of spiritual penetration, whether to make a person afraid or to draw him in — toward those who delight in doing evil conduct, manifesting the fruit-recompense of the evil destinies so as to make them afraid and weary of it; toward the faithless who make difficulties, manifesting a fierce and majestic mark so as to tame them; or manifesting various spiritual transformations, drawing them in by skillful means, so that beings leap up and rejoice. Toward those who have not yet given rise to faith, by skillful means setting them within being complete in faith; toward those who have broken the discipline, by skillful means setting them within being complete in discipline; toward those of little learning, by skillful means setting them within being complete in learning; toward those much given to stinginess, by skillful means setting them within being complete in relinquishing; toward those foolish and of evil wisdom, by skillful means setting them within being complete in wisdom.

For those delighting in evil conduct, he displays the small hells, the great hells, the cold hells, and the hot hells and tells them: "Observe this. Because earlier, among humans, you performed and increased evil conduct, you now experience this most violent, painful, and unwanted maturation of suffering." Toward a faithless person who deliberately refuses to answer within the bodhisattva assembly, he may conjure a vajra-bearing spirit or a yakṣa of magnificent form, vast body, and great strength, making the person afraid, abandon conceit, give rise to faith, and answer respectfully; the remaining assembly, hearing the answer, is likewise tamed. The transformations used to draw beings in include making one body many or many bodies one, passing bodily through stone walls and mountain crags without obstruction, freely conveying the body up through the Brahmā world, entering the fire-element concentration, and displaying the various supernormal powers common with the śrāvakas and others.

Thus the bodhisattva accomplishes the all-kinds discipline of benefiting beings. These are the bodhisattva's three kinds of discipline-treasury, also named the measureless great-merit treasury — that is, the discipline-treasury gathered by the discipline of restraint, the discipline-treasury gathered by the discipline of gathering wholesome dharmas, and the discipline-treasury gathered by the discipline of benefiting beings.

Four · The Karma-Rite of Receiving the Bodhisattva Discipline

If one would diligently train in these three kinds of discipline-treasury, whether householder or renunciant, one first makes a vast and great vow toward supreme perfect awakening, and then carefully seeks out and requests a bodhisattva of the same Dharma — one who has already made the great vow, who has wisdom and power, and who is well able to give, receive, and reveal by expressing the meaning in words.

Receiving the bodhisattva discipline is by request from a bodhisattva of the same Dharma. First bowing the head to his two feet, one makes the request thus: "I now wish, in the presence of you, good son — or of you, elder — or of you, one of great virtue — to beg to receive all the bodhisattva pure discipline; may you not begrudge the toil of a moment, but with pity consent to confer it upon me." Having made the request thus, baring the right shoulder, reverently making offering to the buddhas and bodhisattvas of the ten directions, giving rise to an earnest pure mind or a small portion of a pure mind. In the presence of this surpassing bodhisattva who has wisdom and power, humbly and reverently, whether crouching, or kneeling, or seated, one requests again: "May you, one of great virtue — or say, elder, or say, good son — with pity confer upon me the bodhisattva pure discipline." Focusing the mind singly, nourishing the pure mind, one abides in silence.

At this the bodhisattva conferring the discipline, with a mind free of distraction, asks: "Are you a bodhisattva?" The answer: "Yes!" "Have you already made the vow for awakening?" The answer: "I have made it!" From this point on he formally proclaims: "Do you wish, in my presence, to receive and hold all the training-points of the bodhisattvas, to receive and hold the discipline of restraint, the discipline of gathering wholesome dharmas, and the discipline of benefiting beings? Such training-points, such pure discipline, all the bodhisattvas of the past, the future, and the present have already been complete in and have already trained in. Are you able to receive and hold them?" The answer: "I am able to receive them!" Thus, three questions and three answers, and so on, until at the third time the conferring of the discipline and the receiving of the discipline are complete. The bodhisattva conferring the discipline, before the image of the Buddha, reverently making offering to and bowing the head to the two feet of all the buddhas and all the bodhisattvas now dwelling in the ten directions, prays thus: "The bodhisattva named So-and-so has now, in the presence of me, the bodhisattva So-and-so, received the bodhisattva discipline by the threefold pronouncement; I, the bodhisattva So-and-so, have borne witness for the bodhisattva named So-and-so." Thus a second and a third time, he likewise speaks. Thus the karma-rite of receiving the discipline is complete.

From that instant, without interval, throughout the boundless, limitless world-realms of the ten directions, in the presence of the buddhas now dwelling and the bodhisattvas who have entered the great grounds, a mark spontaneous by the nature of things (dharmatā) appears, and by this it is shown that this bodhisattva has received the pure discipline that a bodhisattva ought to receive. The buddhas and bodhisattvas of the ten directions give rise to a recollection of this bodhisattva's spontaneous mark and know as it truly is: in such a world, the bodhisattva named So-and-so, in the presence of such a bodhisattva, has rightly received the pure discipline received by bodhisattvas — and every bodhisattva who receives the discipline here is like their own son and younger brother, and the buddhas and bodhisattvas give rise to a mind of kindly intimacy, of cherishing and pity; and by the cherishing and pity of the buddhas and bodhisattvas, this bodhisattva's mind that seeks wholesome dharmas is doubly increased, without the least diminishing. This is named "the announcement and request for witness in receiving the bodhisattva discipline." Having thus completed the karma and other affairs of receiving the bodhisattva discipline, the bodhisattva who confers and the bodhisattva who receives the discipline together give rise to offering, and, throughout the ten directions, bow the head to the two feet of the buddhas and bodhisattvas and reverently withdraw.

Thus the discipline of restraint received by the bodhisattva is, among all the remaining disciplines of restraint received, the most surpassing and unsurpassed — a measureless, boundless great-merit treasury follows upon it; all the prātimokṣa restraints, compared with this bodhisattva discipline of restraint, do not reach one part in a hundred, do not reach one part in a thousand, do not reach one numbered part, do not reach one reckoned part, do not reach one calculated part, do not reach one part by way of simile, and even the upaniṣad part (a part like the number of the finest atoms) does not reach one part of it — because it is able to gather in all great merit.

Further, the bodhisattva abiding in such bodhisattva pure discipline should, time and again, with focused mind precisely examine and reflect, "This is what a bodhisattva rightly ought to do; this is not what a bodhisattva rightly ought to do"; and having reflected, for the sake of accomplishing the deed rightly to be done, diligently train; and should, with focused mind, listen to the bodhisattva sūtra-treasury (sūtrānta) and its explanations, and, according to what is heard, diligently train.

The treatise further carefully sets out: one does not beg to receive the pure discipline from any and every person who is merely clever. From one without pure faith, one who is stingy and greedy, one who breaks and transgresses, one wrathful and hateful, one lazy, one of scattered mind, one dull and slanderous — from none of these should one receive the discipline, because, toward the pure discipline received, they either, having no faith and understanding, cannot enter it, or harbor a mind of sloth, or lack the power to be able to abide well, with a wholesome mind on a single object, in the cultivation.

The treatise states these disqualifications in full. One without pure faith neither believes in, delights in, nor wishes to train in the discipline. One who is stingy, greedy, of great desire, or not content should not be approached for reception. One who destroys pure discipline, has no reverence for the training-points, or is lax toward the discipline of restraint should not be approached. One wrathful, intolerant, and unable to bear another's transgression should not be approached. One lazy and indolent, habitually absorbed day and night in the pleasure of sleep, leaning, and lying down, and fond of companions and talk should not be approached. One whose mind is so scattered that it cannot abide even briefly upon a single wholesome object should not be approached. Nor should one receive from one who is dull, deluded, exceedingly base in mind, and slanders the bodhisattva sūtra-treasury and the bodhisattva Mātṛkā-treasury.

Further, the bodhisattvas, though already complete and finished in receiving and holding the method of the bodhisattva discipline of restraint, never lightly reveal and disclose it to beings who slander the bodhisattva-treasury and who lack faith — because, having heard it, they cannot have faith and understanding, but will on that account give rise to slander; and by reason of the slander, that slanderer too will be followed by a measureless great treasury of sinful karma. Further, when the bodhisattvas would confer the bodhisattva discipline upon another, they should first expound for him the bodhisattva Dharma-treasury, the bodhisattva training-points, and the marks of discipline-breaking, so that, by wisdom, he may examine his own aspiration and be able to reflect and choose to receive and hold the bodhisattva discipline, and not merely follow another's urging. This is the firm bodhisattva, fit to receive the bodhisattva pure discipline of restraint, to whom, by this method of receiving the discipline, it is fittingly and formally conferred.

〔There is a further gate — if one does not meet a discipline-master complete in merit, one may, before an image of the Tathāgata, receive it by self-vow; its root text is at the end of the fascicle in the second section of the discipline chapter 〔0521b〕, translated there according to the fascicle boundary, and is not repeated here.〕

Five · The Four Defeats

Thus the bodhisattva abiding in the discipline of restraint has four defeats (pārājika-like). Which four?

If, out of craving for gain, offerings, and honor, one praises oneself and slanders others — this is named the first defeat.

If, though one presently has resources and wealth, one, by nature stingy of goods, gives rise to no mind of pity to give and relieve those who have suffering, are poor, are without reliance, are without protection, and rightly come to beg for wealth; and, toward those who rightly come to seek the Dharma, one, by nature stingy of the Dharma, though one has the Dharma oneself, does not grant its transmission — this is named the second defeat.

If, nurturing the fetter-bond of wrath and hatred, one not only lets loose coarse and evil speech and stops there, but further, with hands and feet, clods and stones, knife and cudgel, beats, wounds, harms, and vexes beings; and when the other party, having transgressed, comes to apologize and confess, one is unwilling to accept it, unwilling to bear it, unwilling to cast off the knot of enmity — this is named the third defeat.

If one slanders the bodhisattva-treasury and delights in expounding, disclosing, and establishing a counterfeit right Dharma that merely resembles the true, and toward this counterfeit Dharma one either believes and understands it oneself or, following another, is shifted into believing and accepting it — this is named the fourth defeat.

Thus are named the bodhisattva's four defeats. Toward these four defeats, transgressing but a single one — how much more having transgressed all — one can no longer, in the present life, increase and gather in the bodhisattva's vast great-awakening provisions, and can no longer keep a pure aspiration — this then is named a counterfeit bodhisattva, and not a true bodhisattva.

If the bodhisattva, with the fetter-bond of affliction of a soft or a middling degree, transgresses the four defeats, he does not on that account lose the bodhisattva pure discipline of restraint; if with the fetter-bond of affliction of the superior grade he transgresses, then it is named losing it. If he transgresses again and again, with no conscience or shame at all, but on the contrary gives rise to deep craving and delight and regards it as a merit, know that this is called the transgression of the superior-grade fetter. It is not that, having once for a time given rise to a defeat, one thereby loses the bodhisattva pure discipline of restraint — this is unlike the bhikṣu, who, once he transgresses a defeat, at once loses the prātimokṣa discipline; if bodhisattvas, through transgression, lose the bodhisattva pure discipline of restraint, they are, in the present life, still fit to receive the discipline anew — this too is unlike the bhikṣu, who, abiding in the prātimokṣa discipline, once he transgresses a defeat, can no longer receive it.

Stated in brief, by two conditions one loses the bodhisattva pure discipline of restraint: one is casting away the great vow of supreme perfect awakening; the other is, with the fetter-bond of superior-grade affliction, giving rise to and transgressing a defeat. If, though one should turn one's body and traverse the world-realms of the ten directions, in every place of birth, one has never cast away the great vow of supreme awakening, and has never, with the fetter-bond of superior-grade affliction, given rise to a transgression, then one does not lose the bodhisattva pure discipline of restraint. If bodhisattvas, turning to receive a further place of birth, forget and lose the original mindfulness of the vow, and later meet a good friend and, in order to awaken anew the mindfulness of the bodhisattva discipline, though they receive it anew several times — yet this is not a "new receiving," nor is it a "new obtaining" — because the essence of the bodhisattva discipline has, from the first, never been lost.

Overall Opening: Defiled and Undefiled, Transgression and No Transgression

This is the second part of the tenth chapter, the Chapter on Discipline, within the First Section of the fifteenth stage in the Basic Section, the Bodhisattva Stage.

Once the bodhisattva abides in the pure discipline of restraint, he should understand, with respect to what has transgression and what has no transgression, whether it is a defiled transgression or an undefiled transgression, and whether it is of the soft, the middling, or the strong grade. What follows discriminates the cases one by one, and each clause is, for the most part, laid out in this order: "what counts as having transgressed," and "what are the cases in which there is no transgression."

One: Slackness in making offering to the Three Jewels. Day by day, toward the Tathāgata (or a stūpa built for the Tathāgata), toward the true Dharma (or scripture-scrolls made for the true Dharma, namely the bodhisattva Sūtra Collection and mātṛkā), and toward the Saṅgha (namely the assembly of bodhisattvas throughout the ten directions who have entered the great grounds) — if, whether little or much, one does not make even the least offering — down to bowing once with the body, praising the true merits of Buddha, Dharma, and Saṅgha in a single four-line verse with speech, or recollecting their true merits with a single thought of pure faith — and lets a whole day and night pass empty, this counts as having transgressed, as having gone against and overstepped. If it is out of disrespect, sloth, and laziness, it is a defiled transgression; if merely a lapse of mindfulness, it is an undefiled transgression. For one whose mind is deranged there is no transgression. A bodhisattva who has entered the ground of pure aspiration is like a bhikṣu who has gained verified purity: constantly and by the nature of things he serves and offers to Buddha, Dharma, and Saṅgha with excellent offerings, and so is constantly without transgression.

Two: Craving gain and honor without contentment. Having great desire and no contentment, and giving rise toward gain and honor to attachment that will not let go, counts as having transgressed, as having gone against and overstepped; it is a defiled transgression. But if one has aroused the wish to cut it off, diligently applied vigor, and taken up its counteragent, and it still repeatedly becomes manifest only because fierce dispositional afflictions obscure the mind, there is no transgression.

Three: Not rising to greet an elder, not answering one who comes to speak. When one sees a senior, virtuous, respected fellow practitioner come, if, checked by arrogance and harboring resentment and anger, one does not rise to greet him or yield the higher seat; or when someone comes to converse, exchange greetings, or inquire, one likewise does not answer according to right principle — this counts as having transgressed, as having gone against and overstepped; it is a defiled transgression. If one is not controlled by arrogance and has no resentment or anger, but acts only from sloth, laziness, forgotten mindfulness, or an indeterminate mind, it counts as having transgressed and is an undefiled transgression. There is no transgression when one is gravely ill; deranged in mind; asleep while the other mistakenly thinks one awake; expounding Dharma or deciding doctrine for another; already conversing with another; listening intently to another's Dharma exposition or doctrinal decision; remaining silent to protect the mind of one who is expounding in violation of a rule; using skillful means to tame the other and establish him in a wholesome place; protecting the regulations of the Saṅgha; or safeguarding the minds of many beings.

Four: Not going when another comes to invite. When someone invites one to a household or another monastery to offer food, drink, clothing, and other requisites, if, controlled by arrogance and harboring resentment and anger, one neither goes nor accepts the invitation, this counts as having transgressed and is a defiled transgression. If one does so from sloth, laziness, forgotten mindfulness, or an indeterminate mind, it counts as having transgressed and is an undefiled transgression. There is no transgression when one is ill, without strength, deranged in mind, far away, or the road is dangerous; when one uses skillful means to tame the other and establish him in the wholesome; has accepted an earlier invitation; keeps wholesome cultivation uninterrupted; draws in a meaning not encountered before; prevents heard Dharma-meaning from declining (the same applies to doctrinal decision); knows the invitation is fraudulent and intended to harm; safeguards another's resentful mind; or protects the regulations of the Saṅgha.

Five: Refusing another's gift of goods. When someone earnestly offers gold and silver, maṇi, pearls, lapis lazuli, or many excellent valuables and offering articles, refusing from resentment or anger counts as having transgressed and is a defiled transgression, because it abandons that being. Refusing from sloth, laziness, forgotten mindfulness, or an indeterminate mind counts as having transgressed and is an undefiled transgression. There is no transgression when one's mind is deranged; acceptance would produce attachment; the donor would later regret it; the donor is confused about giving; giving or receiving would certainly impoverish him; the thing is Saṅgha property, stūpa property, or stolen from another; or it would produce the many faults of killing, binding, punishment, expulsion, resentment, or reproach.

Six: Refusing to expound the Dharma for someone. When someone seeks Dharma, withholding it from resentment, anger, jealousy, and a changed mind counts as having transgressed and is a defiled transgression. Withholding it from sloth, laziness, forgotten mindfulness, or an indeterminate mind counts as having transgressed and is an undefiled transgression. There is no transgression when the seeker is an outsider watching for faults; one is gravely ill or deranged; one uses skillful means to tame him and establish him in the wholesome; one has not yet mastered the Dharma; he comes without reverence or shame and with bad deportment; one knows his dull faculties would make the vast and ultimate teaching frighten him, produce wrong view, strengthen wrong attachment, and harm him; or one knows the Dharma would pass from his hands to non-humans.

Seven: Abandoning fierce and evil beings and paying them no regard. Abandoning a fierce, evil, precept-breaking being from resentment and anger, using his conduct as the pretext for giving him no benefit, counts as having transgressed and is a defiled transgression. Abandoning him from sloth and laziness, or failing to benefit him through forgotten mindfulness, counts as having transgressed and is an undefiled transgression. If pity is due toward beings whose body, speech, and mind are calm and disciplined, it is due all the more toward those presently turning in causes of suffering. There is no transgression when one's mind is deranged; one uses skillful means to tame the other and establish him in the wholesome; or one safeguards the minds of many beings or the regulations of the Saṅgha.

Eight: The line between what is trained in common with the śrāvakas and what is not, in the case of the restraining offenses. On this clause the treatise speaks at some length. Those restraining offenses that the Blessed One established in the Prātimokṣa-Vinaya for the sake of safeguarding others — so that those who have not yet given rise to pure faith may give rise to it, and those who have already given rise to pure faith may increase it all the more — this class of restraining offense the bodhisattva should train in on a par with the śrāvakas. Why? Because the śrāvaka, for whom benefiting oneself is foremost, still does not cast off the practice of safeguarding others; how much more the bodhisattva, for whom benefiting others is foremost — he should do so all the more.

But another class of restraining offense was established so that śrāvakas might abide with few affairs, undertakings, and longings; the bodhisattva should not train in it on a par with them. The śrāvaka puts self-benefit first and does not attend to benefiting others, so few affairs in that work may be excellent. The bodhisattva puts benefiting others first and does not attend to self-benefit, so few affairs there are not excellent. Thus, for others' benefit, the bodhisattva may seek a hundred thousand kinds of clothing from non-kindred elders, householders, brahmins, and freely giving households, assessing their means and accepting appropriately; the same applies to bowls. He may obtain thread and have non-kindred people weave robes; store up to a hundred each of silk garments and sitting and lying gear; and accumulate gold, silver, and valuables to a hundred thousand koṭi or beyond. The bodhisattva does not share the śrāvaka's training in these prohibitions. Limiting one's work for others from resentment and anger counts as having transgressed and is defiled; doing so from sloth, laziness, forgotten mindfulness, or an indeterminate mind counts as having transgressed and is undefiled.

Nine: The permitting circumstances for natural offenses. In the passage that follows, the treatise speaks of the bodhisattva who, by a skillful and adaptive means, for the sake of benefiting others, carries out a small measure of various natural offenses — and by this cause and condition, not only does he not transgress against the bodhisattva discipline, but on the contrary gives rise to many merits.

For example, the bodhisattva sees robbers and bandits who, out of greed for wealth, wish to kill many living beings, or wish to harm greatly virtuous śrāvakas, pratyekabuddhas, or bodhisattvas, or wish to commit various acts of immediate retribution. The bodhisattva thinks in his mind: "If I cut off this evil being's life, I myself will fall into hell; if I do not cut it off, once his act of immediate retribution is accomplished he will undergo great suffering. I would rather kill him and myself fall into hell than ever let him undergo the suffering of an act of immediate retribution." With this aspiration and reflection, toward that being, whether with a wholesome mind or an indeterminate mind, having understood this matter, he gives rise to deep shame, and with a mind of pity cuts off his life — and by this cause and condition, he does not transgress against the bodhisattva discipline, but on the contrary gives rise to many merits.

Again, the bodhisattva sees a magistrate holding power whose conduct is fierce and evil, who has no kindness or pity toward beings and who single-mindedly oppresses and vexes them; the bodhisattva, having seen this, gives rise to pity and rouses the aspiration to work benefit and ease, and, to the extent of his own power, has him deposed — likewise he does not transgress against the bodhisattva discipline, but on the contrary gives rise to many merits.

Again, when robbers seize Saṅgha property, stūpa property, or a being's property and enjoy it as their own, the bodhisattva arouses pity and the aspiration for benefit and ease, forcibly recovers it as he can, and returns Saṅgha property to the Saṅgha, stūpa property to the stūpa, and beings' property to the beings, lest the robbers suffer long through wrong enjoyment. When a leader of an assembly or the keeper of a garden takes Saṅgha or stūpa property as his own, the bodhisattva discerns the evil, arouses pity, and as he can removes him from authority, lest he suffer through that wrong enjoyment. Though this is taking what is not given, there is no transgression and much merit arises.

Again, the bodhisattva, while dwelling at home, sees a woman who has no one to whom she belongs and who is given to the practice of sexual desire, her mind fixed on the bodhisattva, seeking to carry out impure conduct. The bodhisattva reflects: if he does not comply with her desire, he fears it will make her mind give rise to hatred and give birth to much that is unwholesome; if he complies with her desire, then he can, as a skillful means, set her within wholesome roots, and can also make her afterward cast off unwholesome karma. So, abiding in a mind of pity, he carries out impure conduct — and though he practices this defiled and impure thing, there is nothing transgressed, but on the contrary he gives rise to many merits. But here there is a qualification that cannot be omitted: the renunciant bodhisattva, in order to protect the matters enjoined by the śrāvaka holy teaching and keep them from being ruined, should at all times not carry out impure conduct.

Again, to free many beings from death, imprisonment and bondage, amputation, mutilation of nose or ears, gouging of eyes, and similar perils: the bodhisattva would not knowingly speak falsely merely to save his own life, yet, after knowing and carefully discerning the case, does so to rescue those beings. In brief, he looks only to beings' aim and benefit, never to what is aimless or harmful; without a defiled mind and solely for beings' benefit, he knowingly conceals the fact and speaks words at variance with it. There is no transgression and much merit arises.

Again, the bodhisattva sees a being who is drawn in by evil friends and clings to them in affection, unable to let go; the bodhisattva gives rise to pity, and to the extent of his ability and power speaks a word that sows division, making the being keep far from the evil friends, lest by drawing near evil friends the being undergo what is meaningless and profitless through the long night — speaking a dividing word with a mind of benefit, making him break away from an old affection, there is no transgression, but on the contrary he gives rise to many merits.

Again, the bodhisattva sees a being whose conduct is off the road, who acts contrary to principle, and so he lets out coarse and harsh words, with a fierce rebuke drives him out, and by this skillful means makes him leave the unwholesome place — letting out coarse and evil words with a mind of benefit, likewise there is no transgression, but on the contrary he gives rise to many merits.

Again, the bodhisattva sees a being who delights in shows and music, in chanting and songs, or delights in talk of kings and thieves, of food and drink, and of the pleasure quarters and the like — meaningless matters — and the bodhisattva is thoroughly skilled in all these; so he gives rise to pity, and here and now, with words that answer to idle chatter, draws the other in, and then by skillful means guides and leads him to leave the unwholesome place — thus carrying out idle chatter, there is no transgression, but on the contrary he gives rise to many merits.

Ten: Seeking gain by cunning deceit. Cunning deceit, empty talk, putting on appearances, contrived probing, and using an apparent gain to seek further gain, while savoring these forms of wrong livelihood without shame and holding them fast, count as having transgressed and are defiled. If one has aroused the wish to remove them and diligently applied vigor, but they recur because blazing afflictions suppress the mind, there is no transgression.

Eleven: Restless frolicking. Driven by restlessness, with a mind neither calm nor delighting in calm, loudly frolicking, clamoring, leaping about, and seeking others' laughter counts as having transgressed and is defiled; arising through forgotten mindfulness, it counts as having transgressed and is undefiled. There is no transgression when one is diligently trying to remove the habit but blazing afflictions recur; when one dispels another's resentment or grief; when one respectfully and carefully goes along with another who likes such things in order to draw him in; or when a suspicious being harbors resentment and ill will, and one shows a cheerful face to reveal inner purity.

Twelve: Setting up the wrong view that a bodhisattva should not delight in nirvāṇa. Claiming that a bodhisattva should not delight in nirvāṇa but should reject it, should neither fear nor seek to end the afflictions and secondary afflictions, and should not be wholly weary of them because he courses through saṃsāra for three incalculable eons in search of awakening, counts as having transgressed and is defiled. The śrāvaka delights in nirvāṇa and deeply wearies of the afflictions; the bodhisattva's delight in great nirvāṇa and weariness of the afflictions should surpass his by hundreds of thousands of koṭis, because the former practices for one person's benefit while the latter practices for all beings. The bodhisattva therefore cultivates an undefiled mind, courses appropriately in outflowing matters, and accomplishes undefiled qualities surpassing those of the arhats.

Thirteen: Not protecting against and not clearing up slander one has heard. If bad report, designation, or repute capable of producing distrust is true and one does not guard against it, this counts as having transgressed and is defiled; if false and one does not clear it up, this counts as having transgressed and is undefiled. There is no transgression when the report comes from outsiders or the envious; when a renunciant incurs it through alms-round or wholesome conduct; or when its speaker is screened by anger or inverted in mind.

Fourteen: Withholding a harsh means to spare another's grief and vexation. When a being needs painful and fierce means to gain benefit, withholding them merely to spare his present distress counts as having transgressed and is undefiled. If the means would bring little present benefit and much distress, withholding them is no transgression.

Fifteen: Returning evil for evil. Cursing back when cursed, raging back when raged at, striking back when struck, and mocking back when mocked count as having transgressed and are defiled.

Sixteen: Not apologizing according to principle. Having offended another, or being suspected although no offense occurred, if from resentment, envy, and arrogance one does not apologize according to principle and lightly casts the matter aside, this counts as having transgressed and is defiled; doing so from sloth, laziness, or heedlessness counts as having transgressed and is undefiled. There is no transgression when this is a skillful means to establish the other in the wholesome; the other is an outsider; he will accept only if the bodhisattva performs an unlawful and blameworthy act; he is quarrelsome and apology would increase his anger; he is naturally forbearing and without resentment; or apology would make him deeply ashamed.

Seventeen: Not accepting a lawful apology. If another has offended the bodhisattva and then apologizes lawfully and evenly, but the bodhisattva refuses from resentment and a wish to harm him, this counts as having transgressed and is defiled. Even without resentment or harmful intent, refusal merely because one's temperament cannot bear it also counts as having transgressed and remains defiled. There is no transgression when refusal is a skillful means to establish the other in the wholesome, or when the apology is not lawful and even.

Eighteen: Harboring rancor and not letting it go. Harboring rancor, sustaining it, and refusing to release it after it arises counts as having transgressed and is defiled. If one wishes to cut it off and diligently applies vigor, but blazing affliction makes it recur, there is no transgression.

Nineteen: Craving a following. Governing a following with affectionate defilement through craving service counts as having transgressed and is defiled. Governing without craving service or affectionate defilement is no transgression.

Twenty: Indulging in sleep. Slothfully indulging in sleep, lying down, and reclining at improper times and without measure counts as having transgressed and is defiled. There is no transgression through sickness, lack of strength, exhaustion from travel, or when one diligently seeks to cut it off but blazing affliction makes it recur.

Twenty-one: Passing the days in idle talk. Squandering time in worldly talk with affectionate defilement counts as having transgressed and is defiled; doing so through forgotten mindfulness counts as having transgressed and is undefiled. There is no transgression when, in right mindfulness, one briefly listens to safeguard another's feelings, the matter is rare, or one briefly asks or answers a question.

Twenty-two: Not seeking instruction. When wishing to settle the mind, refusing from resentment and arrogance to request instruction from a teacher counts as having transgressed and is defiled; refusing from sloth and laziness counts as having transgressed and is undefiled. There is no transgression through sickness or lack of strength, when the teacher's instruction is inverted, when one's own learning and intelligence can settle the mind, or when the needed instruction was already obtained.

Twenty-three: Bearing with the five hindrances and not casting them off. Bearing with sensual desire and not casting it off counts as having transgressed and is defiled. If one diligently seeks to cut it off but fierce affliction obscures the mind and makes it recur, there is no transgression. The same applies separately to anger, dullness-and-drowsiness, restlessness-and-remorse, and doubt: tolerating them is defiled; earnestly counteracting them while fierce affliction makes them recur is not a transgression.

Twenty-four: Craving the savor of meditative absorption. Craving the savor of absorption and regarding that craving as merit counts as having transgressed and is defiled. If one diligently seeks to cut it off but blazing affliction makes it recur, there is no transgression.

Twenty-five: Setting up a wrong view that one should not train in the Dharma of the śrāvaka vehicle. Claiming that a bodhisattva should neither hear, retain, nor train in teachings corresponding to the śrāvaka vehicle counts as having transgressed and is defiled — one studies even outsiders' books, how much more the Buddha's word. Speaking so only to free someone exclusively attached to lesser Dharma from that attachment is no transgression.

Twenty-six: Single-mindedly training in the śrāvaka canon without carefully studying the bodhisattva canon. Casting the bodhisattva canon entirely aside before studying it carefully, while training exclusively in the śrāvaka canon, counts as having transgressed and is undefiled.

Twenty-seven: Casting aside the Buddha's teaching and diligently studying outside treatises. Diligently studying non-Buddhist treatises before carefully studying the available Buddha's teaching counts as having transgressed and is defiled. There is no transgression for one of superior intelligence who receives quickly, remembers long, reflects on and penetrates meaning, has an unshakable understanding accompanying principled observation of Buddhist teaching, and spends two-thirds of each day on the Buddha's word and one-third on outside learning.

Twenty-eight: Overstepping one's lot and indulging in outside treatises. Overstepping bodhisattva Dharma, becoming skilled in outside treatises and then treasuring, enjoying, and savoring them instead of approaching them like bitter medicine, counts as having transgressed and is defiled.

Twenty-nine: Slandering on hearing the profound Dharma. Hearing the bodhisattva canon's supremely profound true meaning and the inconceivable powers of buddhas and bodhisattvas, then rejecting it as unable to convey meaning or Dharma, not spoken by the Tathāgata, and unable to benefit beings, counts as having transgressed and is defiled, whether caused by one's own improper attention or by following another. If one cannot understand, one should accept in faith without crookedness, reflect that one's own wisdom-eye is blind before the Tathāgata's hidden-intent speech, place oneself among the ignorant, and defer to the Tathāgata as directly knowing all Buddha Dharma. Lacking understanding but not slandering is no transgression.

Thirty: Praising oneself and slandering others (with a mind of defiled craving or anger). Doing so from craving or anger counts as having transgressed and is defiled. There is no transgression when crushing evil outsiders, upholding the Tathāgata's teaching, establishing another in the wholesome by skillful means, or causing pure faith to arise and increase.

Thirty-one: Not going to listen to the Dharma. Refusing from arrogance, resentment, and anger to attend Dharma exposition and doctrinal decision counts as having transgressed and is defiled; refusing from sloth and laziness counts as having transgressed and is undefiled. There is no transgression when unaware, ill, or without strength; when the teaching is inverted; when safeguarding the teacher's mind; when the meaning has already been repeatedly heard, retained, and understood; when one's learning is already accumulated; when uninterruptedly settling the mind on one object or diligently arousing superior bodhisattva concentration; or when one's extreme dullness makes the Dharma hard to receive and the mind hard to concentrate.

Thirty-two: Belittling the Dharma-expounder. Deliberately belittling the teacher, lacking deep reverence, sneering and making sport, and relying on words rather than meaning count as having transgressed and are defiled.

Thirty-three: Not being a helping companion. Refusing from resentment and anger to help with feasible affairs, travel, undertakings, guarding wealth, reconciling disputes, celebrations, or meritorious work counts as having transgressed and is defiled; refusing from sloth and laziness counts as having transgressed and is undefiled. There is no transgression through illness or weakness; when the other can manage or has support; when the act leads to wrong or non-Dharma; when skillfully establishing the other in the wholesome; when previously promised elsewhere or another capable helper is engaged; when uninterruptedly cultivating the wholesome; when too dull to receive and retain needed Dharma; or when safeguarding many beings or Saṅgha regulations.

Thirty-four: Not going to look after the sick. Refusing from resentment and anger to tend the gravely ill counts as having transgressed and is defiled; refusing from sloth and laziness counts as having transgressed and is undefiled. There is no transgression when oneself ill or weak; when another capable person is engaged; when the patient has support, can tend himself, or can endure a chronic illness; when cultivating supreme wholesome qualities or preserving them without interruption; when extreme dullness makes needed Dharma hard to retain and concentration hard to establish; or when previously promised to tend another. The same applies to helping those in suffering remove their suffering.

Thirty-five: Not expounding right principle for another. Refusing from resentment and anger to explain true principle to one acting irrationally for present or future aims counts as having transgressed and is defiled; refusing from sloth and laziness counts as having transgressed and is undefiled. There is no transgression when oneself ignorant or weak; when another capable person is engaged; when the other has wisdom or good friends; when skillfully establishing him in the wholesome; or when explanation would provoke resentment, abuse, inverted reception, lack of respect, or obstinate cruelty.

Thirty-six: Forgetting a kindness and not repaying it. Failing to recognize or understand prior kindness, and refusing from resentment to repay it appropriately, counts as having transgressed and is defiled; refusing from sloth and laziness counts as having transgressed and is undefiled. There is no transgression when diligent effort still leaves one unable; when skillfully establishing the other in the wholesome; or when the benefactor refuses repayment.

Thirty-seven: Seeing suffering and not going to console. Refusing from resentment to console one grieving the loss of wealth, kin, rank, or livelihood counts as having transgressed and is defiled; refusing from sloth and laziness counts as having transgressed and is undefiled. The exceptions are those under "not being a helping companion."

Thirty-eight: Not giving food and drink. When one has requisites, refusing an asker from resentment and anger counts as having transgressed and is defiled; failing through sloth, laziness, and heedlessness counts as having transgressed and is undefiled. There is no transgression when nothing is available; the request is unlawful or unsuitable; one is skillfully establishing the other in the wholesome; the request is improper in the king's domain and his mind must be safeguarded; or Saṅgha regulations must be protected.

Thirty-nine: Not gathering in and teaching a following. After gathering a following, refusing from resentment to teach and admonish them correctly, or failing to seek from faithful donors the clothing, food, bedding, and medicine they lack, counts as having transgressed and is defiled; failing through sloth, laziness, and heedlessness counts as having transgressed and is undefiled. There is no transgression when skillfully taming them; protecting Saṅgha regulations; ill or without strength; engaging another capable person; knowing they have merit and means to obtain requisites; having already taught everything required; or recognizing former outsiders who entered only to steal Dharma and cannot be trained.

Forty: Not turning along with another's mind. Refusing from resentment to comply counts as having transgressed and is defiled; refusing from sloth, laziness, or heedlessness counts as having transgressed and is undefiled. There is no transgression when what is desired is unsuitable; one is ill or weak; Saṅgha regulations require it; what suits the individual does not suit the community; or one subdues outsiders or skillfully establishes the other in the wholesome.

Forty-one: Not displaying another's true merits. Refusing from resentment to display true virtue, praise true repute, or say "well spoken" to genuinely fine speech counts as having transgressed and is defiled; refusing from sloth, laziness, or heedlessness counts as having transgressed and is undefiled. There is no transgression when safeguarding one who delights in few desires; ill or weak; skillfully taming another; protecting Saṅgha regulations; preventing defiled conceit; knowing apparent virtue, repute, or fine speech is not genuine; subduing outsiders; or waiting for a discourse to conclude.

Forty-two: Failing to rebuke, discipline, and expel when one ought to. With a defiled mind, failing to rebuke one who should be rebuked, rebuking but not disciplining and admonishing lawfully, or disciplining but not expelling when required counts as having transgressed and is defiled; failing through sloth, laziness, or heedlessness counts as having transgressed and is undefiled. There is no transgression when the person is incurable, unteachable, coarse-spoken, and resentful; the time must be awaited; action would cause conflict, commotion, or schism in the Saṅgha; or the person is uncrooked, fiercely ashamed, and will swiftly restore purity.

Forty-three: Not displaying spiritual power to overawe and draw in. Having power to frighten those who should be frightened and draw in those who should be drawn in, but refusing to display it merely to avoid receiving faithful offerings, counts as having transgressed and is undefiled. There is no transgression when the beings are biased, slander the noble, and hold wrong views.

A general exception applies throughout: if the bodhisattva's own mind is gravely deranged, he is pressed by heavy suffering, or he has not yet received the pure discipline of restraint, there is no transgression.

Summing Up: The Gathering of the Training-Points and the Method of Confession

The various bodhisattva training-points thus listed the Buddha set forth here and there, scattered through the various sūtras, according to the capacities of beings; taken together, they come to nothing more than the three collections: the discipline of restraint, the discipline of gathering wholesome dharmas, and the discipline of benefiting beings. Now, in this bodhisattva-canon mātṛkā, they are gathered together and spoken; toward them the bodhisattva should give rise to reverence, abide in the utmost respect, and train in them with focused diligence.

Once the bodhisattvas have rightly received the discipline of restraint from another, then, by an aspiration to train that is well and purely cleansed, by the aspiration for awakening, and by the aspiration to benefit all beings, they give rise to the utmost reverence and respect, and from the very start should train with focused diligence not to transgress. If there should be any transgression, they should confess it swiftly and in accord with the Dharma, so that the discipline is restored to purity again. And every transgression of this bodhisattva should be understood to be subsumed under "wrongdoing" (duṣkṛta), and should be confessed and cleared away before one who has the ability to understand and to receive, by expressing the meaning in words, the discipline of the lesser or the greater vehicle.

Confession is of three grades: for a transgression with the strong-grade entanglement, of a defeat as spoken of above, whereby one has lost the discipline of restraint, one should receive it anew. For a transgression with the middling-grade entanglement, one should, before three persons (pudgala) or more than three, according to the method of disclosing and confessing away wrongdoing, first state by name the matter transgressed, saying thus: "Venerable ones, attend!" — or saying: "Ones of great virtue! I, So-and-so by name, have gone against and overstepped the bodhisattva Vinaya Dharma; as stated, I have committed the sin of wrongdoing." The rest is as in the bhikṣu's method of disclosing and confessing away the sin of wrongdoing. For a transgression with the soft-grade entanglement, and for the remaining transgressions, disclosing and confessing before a single person (pudgala) is enough. If there is no suitable person before whom to make disclosure, then, with a pure aspiration, one gives rise to a mind of self-vow: "From now on I shall resolutely guard against it and never transgress again." Thus one comes out from the transgression committed and is restored to purity.

Again, the bodhisattvas who would receive the bodhisattva pure discipline of restraint — if they cannot meet with a person complete in merit, then they should, before an image of the Tathāgata, receive the bodhisattva pure discipline of restraint by themselves. They should receive it thus: baring the right shoulder, placing the right knee on the ground, whether crouching, kneeling, or seated, saying thus: "I, So-and-so by name, look up and announce to all the Tathāgatas of the ten directions and to the bodhisattvas who have entered the great grounds: I now wish, in the presence of the buddhas and bodhisattvas of the ten-direction worlds, to vow to receive all the bodhisattva training-points, and to vow to receive all the bodhisattva pure discipline — that is, the discipline of restraint, the discipline of gathering wholesome dharmas, and the discipline of benefiting beings. Such training-points, such pure discipline, all the bodhisattvas of the past have already been complete in, all the bodhisattvas of the future will be complete in, and all the bodhisattvas of the present throughout the ten directions are now complete in; toward these training-points, toward this pure discipline, all the bodhisattvas of the past have already trained, all the bodhisattvas of the future will train, and all the bodhisattvas of the present throughout the ten directions are now training." A second and a third time one speaks thus, and when finished one rises. The rest is all as should be known from before.

Again, in the way of the bodhisattva's transgressing the discipline, there is no "irremediable transgression" (a transgression that cannot be confessed and cleared). As the World-Honored One has said: "The bodhisattvas mostly incur transgression through anger, and not through craving." Know that there is a hidden intent in this: it is saying that, because of the enhancing power of the bodhisattva's love for beings and pity for beings, whatever he does is all what a bodhisattva ought to do, and is not what he ought not to do; by not doing what ought to be done, one may incur transgression. But if a bodhisattva hates beings and envies beings, unable to practice the conduct that benefits self and others, then he does what a bodhisattva ought not to do; by doing what ought not to be done, one may incur transgression. And the bodhisattva's transgressions of the soft, middling, and strong grades should be understood as set out in the Section on the Gathering of Events (Vastu-saṃgrahaṇī).

Thus the bodhisattva, relying on all of his own Vinaya, diligently training in what is to be trained, comes to accomplish three kinds of fulfillment and abides at ease: first, accomplishing the fulfillment of practice; second, accomplishing the fulfillment of aspiration; third, accomplishing the fulfillment of past cause.

What is the fulfillment of practice? It is that the bodhisattvas, in the pure discipline, keep their conduct without lapse or transgression, act purely in body, speech, and mind, do not transgress again and again, and disclose their own faults — this is called the fulfillment of practice.

What is the fulfillment of aspiration? It is that the bodhisattvas go forth for the sake of the Dharma and not for the sake of livelihood, seek the great awakening and do not fail to seek it, seek the fruit of the renunciant and seek nirvāṇa and do not fail to seek them; such a seeker does not abide in sloth and lowly effort, is not defiled by the many evil and unwholesome dharmas, is not defiled by future existence, is not defiled by the maturation of the many blazing sufferings, and is not defiled by the birth, aging, sickness, and death to come — this is called the fulfillment of aspiration.

What is the fulfillment of past cause? It is that the bodhisattvas, in their past lives, cultivated merit and cultivated the wholesome, and so in this present life the various kinds of clothing, food and drink, bedding, medicine for the condition of sickness, and requisites for sustaining the body are naturally not in want, and moreover they are able to practice giving widely toward others — this is called the fulfillment of past cause.

The bodhisattva, thus relying on the Vinaya and diligently training in what is to be trained, accomplishes such three kinds of fulfillment and abides at ease; contrary to this, know that one accomplishes three kinds of decline and abides in peril and suffering.

Thus has been set forth, in brief and at length, the whole of the bodhisattva's discipline, whether of the householder's portion or of the renunciant's portion. From this point on, out of this whole of the discipline, the marks distinguishing the remaining difficult-to-practice disciplines and the rest are set apart, and should be understood.

Three · Difficult Discipline

What is the bodhisattva's difficult discipline? One should know that it is briefly of three kinds. The bodhisattvas, presently endowed with great wealth, great kin, and the mastery of a commanding station, yet cast off such great wealth, great kin, and commanding mastery, and take up and uphold the bodhisattva's pure code of restraint — this is the first difficult discipline. Again, the bodhisattvas, having taken up and upheld the pure discipline, though they meet with peril and hardship, even to the point of facing the danger of losing their lives, do not let there be even the slightest failing in the discipline they have received — how much less would they wholly transgress it — this is the second difficult discipline. Again, the bodhisattvas, throughout all their going and staying, ever abiding in right mindfulness and constantly without heedlessness, in just this way until the end of life, never fall away from the discipline they have received; they do not violate even the light precepts — how much less the grave — this is the third difficult discipline.

Four · All-Gateway Discipline

What is the bodhisattva's all-gateway discipline? One should know that it is briefly of four kinds: first, the discipline of formally received [precepts]; second, the discipline of inborn nature; third, the discipline of long habituation; fourth, the discipline conjoined with skillful means.

The discipline of formally received [precepts] means that the bodhisattvas take up the three kinds of bodhisattva pure code of restraint received before — that is, the discipline of restraint, the discipline that gathers wholesome dharmas, and the discipline that benefits sentient beings. The discipline of inborn nature means that the bodhisattvas, abiding in the station of the lineage, are by inborn nature kindly and good, and in their continuum the two kinds of action, of body and of speech, ever proceed purely. The discipline of long habituation means that the bodhisattvas, in their other past lives, once practiced and cultivated by long habituation the three kinds of pure discipline set forth above — and, sustained by the force of this cause from former lives, in the present life they take no delight in the enactment of any evil dharma and are deeply set against it in their hearts, while toward every sort of wholesome conduct they deeply aspire in their hearts and delight to cultivate it. The discipline conjoined with skillful means means that the bodhisattvas, relying upon the four means of gathering, ever cause the wholesome actions of body and speech toward sentient beings to proceed in unbroken continuity.

Five · Good-Person Discipline

What is the bodhisattva's good-person discipline? One should know that it is briefly of five kinds: the bodhisattvas themselves are endowed with discipline (śīla); again they exhort others to receive the precepts; again they praise the merit of upholding discipline; seeing those who likewise uphold discipline, they rejoice deeply in their hearts; and if they see someone who has transgressed and broken it, they help him to make confession in accord with the Dharma.

Six · Discipline of All Kinds

What is the bodhisattva's discipline of all kinds? Briefly stated, there are six kinds, and again seven kinds, thirteen in all.

The six kinds: first, the discipline of dedication — because it is dedicated to great awakening; second, the discipline of broad extent — because it broadly embraces all the training-points that ought to be trained in; third, the discipline of the ground of blameless gladness — because it stays far from the conduct of the two extremes, of indulgence in the pleasures of desire and of self-mortification; fourth, the constant discipline — because, even to the exhausting of the body's whole life-span, one does not cast off the training-points; fifth, the firm discipline — because no gain and honor, no disputation of others, no root or secondary affliction, can subdue it or wrest it away; sixth, the discipline conjoined with the adornments of śīla — because it is endowed with all the adornments of discipline. (The marks of the adornments of śīla should be understood as set forth in the Śrāvaka Stage.)

The seven kinds: first, the discipline of cessation — because it stays far from all evil conduct such as killing living beings; second, the discipline of turning-to-action — because it gathers up all wholesome conduct and benefits sentient beings; third, the discipline of guarding-and-protecting — because it upholds and protects, at all times, the discipline of cessation and the discipline of turning-to-action; fourth, the discipline whose maturation is the marks of a great being; fifth, the discipline whose maturation is a surpassing mind; sixth, the discipline whose maturation is a delightful destiny; seventh, the discipline whose maturation is the benefiting of sentient beings.

Seven · Request-Fulfilling Discipline

What is the bodhisattva's request-fulfilling discipline? One should know that it is briefly of eight kinds. The bodhisattvas themselves reflect with careful discernment: "Just as I wish and hope that no one take my life, take what is not given, do sexual misconduct, speak falsely, speak divisively, speak harshly, speak frivolously against me, or with hand, clod, staff, and the like harm me with all sorts of unwished-for things — if I have this wish, and another goes against it and does these things, then my wish is unfulfilled and my heart is displeased. Likewise, just as I wish and hope, so too does another wish and hope — that I not do to him the taking of life, the taking of what is not given, and so on up to the doing of all sorts of harm. If he has this wish, and I go against it and do these things, then his wish is unfulfilled and his mind is displeased. What I myself do, if it leaves another's wish unfulfilled and gives rise to displeasure of heart — why then should I do it?" After the bodhisattva has reflected with careful discernment in this way, then, even should he meet the conditions of a threat to his life, he does not enact toward others these eight things that leave a person's wish unfulfilled and give rise to displeasure of heart. Such eight kinds are named the bodhisattva's request-fulfilling discipline.

Eight · Discipline of Happiness in This World and the Next

What is the bodhisattva's discipline of happiness in this world and the next? One should know that it is briefly of nine kinds. The bodhisattvas, for the sake of sentient beings, rightly restrain what ought to be restrained, and rightly permit what ought to be permitted; the sentient beings who ought to be gathered in they rightly gather in, and the sentient beings who ought to be tamed they rightly tame — and, in the midst of this, the bodhisattva's two kinds of action, of body and of speech, ever proceed purely: these then are the four kinds of pure discipline. Adding, further, the pure discipline conjoined with the remaining perfections of giving, patience, vigor, meditative absorption, and wisdom, there are then five kinds. Stated overall, they combine into nine kinds of pure discipline. In this way, all the bodhisattva's pure discipline can bring both oneself and others to ease and happiness in the present dharma and in the dharma to come, and so is named the bodhisattva's discipline of happiness in this world and the next.

Nine · Pure Discipline

What is the bodhisattva's pure discipline? One should know that it is briefly of ten kinds:

First, the discipline of good receiving from the start — receiving the precepts solely for the sake of the awakening of the śramaṇa's threefold enlightenment, not for the sake of a livelihood.

Second, the discipline of not sinking too far — with regard to a transgression, staying free of even slight remorse-and-shame is already enough (not blaming oneself excessively); and the discipline of not lifting up too far — staying far from remorse-and-shame where remorse-and-shame is not called for (not blaming oneself to no purpose).

Third, the discipline free of indolence — not craving after the pleasure of sleep, the pleasure of leaning back, the pleasure of lying down, but diligently cultivating all sorts of wholesome classes [of dharmas] by day and by night.

Fourth, the discipline embraced within freedom from all heedlessness — cultivating the five-limbed practice of non-heedlessness set forth above.

Fifth, the discipline of right vow — staying far from craving after gain and honor, not vowing to be born in the heavens, but solely taking up for oneself the cultivation of the holy life.

Sixth, the discipline embraced within the fulfillment of proper conduct — with regard to the various matters of deportment, the reinforcing practices of the wholesome classes are fair and complete, and the right actions of body and speech, in accord with the Dharma, are properly enacted.

Seventh, the discipline embraced within the fulfillment of pure livelihood — staying far from deceit and all such dharmas of fault that can give rise to a wrong livelihood.

Eighth, the discipline free of the two extremes — staying far from the dharmas of the two extremes, of indulgence in the pleasures of desire and of self-mortifying practice.

Ninth, the discipline of everlasting deliverance — staying far from all the views of the outsider-paths.

Tenth, the discipline of no loss to what was received before — with regard to the bodhisattva pure discipline received before, there is no deficiency and no breach.

Such ten kinds are named the bodhisattva's pure discipline.

Conclusion: The Benefits of Discipline · the Functions of Discipline · the Overall Summary

In this way, the bodhisattva's great store of śīla can call forth the great fruit of awakening to come — and by this, the bodhisattva's perfection of pure discipline reaches fulfillment, and he directly realizes unsurpassed, perfect awakening. And even before he has realized unsurpassed awakening, by taking up and rightly cultivating this measureless store of bodhisattva discipline he can ever gain five benefits: first, he is ever guarded and remembered by the buddhas of the ten directions; second, when he is about to give up his life, he abides in the midst of great gladness; third, after the breaking of the body at the end of life, wherever he is born, the assemblies of bodhisattvas whose pure discipline equals his own or is yet more surpassing become for him his same-kind, his fellows in the same Dharma, his good friends; fourth, he brings to accomplishment the store of measureless great merit, and can fulfill the perfection of pure discipline; fifth, in the present dharma and in the dharma to come he can ever bring to accomplishment a self-nature pure discipline — discipline becomes his very nature.

All the discipline of intrinsic nature and the rest, the nine kinds of śīla set forth above, one should know are wholly embraced by the three kinds of pure discipline — that is, the discipline of restraint, the discipline that gathers wholesome dharmas, and the discipline that benefits sentient beings. These three kinds of bodhisattva pure discipline, briefly stated, can accomplish the bodhisattva's three things that ought to be done: the discipline of restraint can settle and stabilize the bodhisattva's mind; the discipline that gathers wholesome dharmas can bring to maturity his own buddha-dharma; the discipline that benefits sentient beings can bring sentient beings to maturity. In this way they gather up, overall, all that a bodhisattva ought to do — namely, to make a happy abiding in the present dharma and to settle and stabilize his mind, so that body and mind have no weariness, and to bring the buddha-dharma to maturity and bring sentient beings to maturity.

In this way, the bodhisattva has just this much bodhisattva pure discipline, just this much benefit of pure discipline, just this much that pure discipline does — beyond this there is nothing in excess, nor anything to be added. The bodhisattvas of the past who sought great awakening have already trained in just this; the bodhisattvas of the future who seek great awakening will train in just this; and the bodhisattvas of the present, throughout the boundless, limitless worlds of the ten directions, who seek great awakening, are now at this moment training in just this.

Overall Heading: The Nine Aspects of Patience

What is the bodhisattva's perfection of patience (kṣānti-pāramitā)? The summary verse (uddāna) says: intrinsic nature, the whole, the hard, all-gateways, the good, all-kinds, the fulfilling-of-requests, ease in this world and the next, and purity — these nine aspects are patience stated in brief. That is to say, these nine aspects of patience, taken together, are the bodhisattva's perfection of patience: (1) patience by way of intrinsic nature; (2) the whole of patience; (3) difficult patience; (4) patience through all gateways; (5) the good person's patience; (6) patience of all kinds; (7) patience that fulfills requests; (8) patience for ease in this world and the next; (9) pure patience.

One · Patience by Way of Intrinsic Nature

What is the bodhisattva's patience by way of intrinsic nature? It is that the bodhisattvas, either taking the power of discriminating reflection as their support, or by their very nature being able to endure harm and enmity, can endure universally with respect to every object and condition. It is because of an undefiled mind, of a compassion pure and unmixed, that they are able to have such endurance. This, it should be understood, is the bodhisattva's patience by way of intrinsic nature, stated in brief.

Two · The Whole of Patience

What is the bodhisattva's whole of patience? It should be understood that this patience is, in brief, of two kinds: (1) patience within the class of the householder; (2) patience within the class of the renunciant. Beneath these two classes there are, in each, three kinds: (1) patience enduring the harm and enmity of others; (2) patience calmly accepting the mass of sufferings; (3) patience of settled conviction upon reflecting on the Dharma.

Patience Enduring the Harm and Enmity of Others: Five Contemplations

What is the bodhisattva's patience enduring the harm and enmity of others? It is that the bodhisattvas, when there come before them the many sufferings arising from the harm and enmity of others — fierce and unbroken, of many kinds and for a long stretch of time — should instruct themselves thus: This is what my own past karma has drawn down; it is that I myself, in former lives, wrought many kinds of impure karma, and only now do I receive such a fruit of suffering. If I now cannot endure this suffering that carries no benefit, I shall on the contrary become a place from which still greater suffering springs in the future; and if I let myself turn along with this dharma that is a cause of great suffering, then I am making for myself what I cannot wish for, generating for myself bonds and fetters, raising up for myself harm and enmity — and it is not the other person's doing. Furthermore, all the formations belonging to my own body and to another's body take "the suffering of their very nature" for their substance; the other person, out of not-knowing (ajñāna), adds suffering upon this substance of mine that is already suffering; but I, since I already understand this principle, why should I add further suffering upon that substance that is already suffering? What is more, the śrāvakas for the most part cultivate only the practice of benefit for their own bodies, and even they ought not to give rise to the mind of impatience that makes both self and other suffer — how much less should I, who am now diligently cultivating the practice of benefiting others, give rise to a mind of impatience.

After the bodhisattva has thus reflected and discriminated rightly, he then diligently cultivates five contemplations, and with respect to all sentient beings — foe or kin, of lower or of superior kind, having pleasure or having pain, endowed with virtue or with fault — he is able to endure all the suffering of harm and enmity. What are these five contemplations? (1) the contemplation of former-life kinship and friendship; (2) the contemplation of conforming to phenomena alone; (3) the contemplation of impermanence; (4) the contemplation of suffering; (5) the contemplation of embracing.

The contemplation of former-life kinship and friendship: The bodhisattva should train thus — it is not easy to find any sentient being who, across the long stretch of the past, has never once been my father, my mother, my brother, my sister, my preceptor, my instructor, or one like an elder to me. Having reflected thus in accordance with principle, toward a sentient being who does harm he is able to cast off the notion of enmity and hatred and to dwell in the notion of kinship and friendship; and relying on this notion of kinship and friendship, he is able to endure all harm and enmity.

The contemplation of conforming to phenomena alone: The bodhisattva should train thus — all things rest upon a host of conditions and are but the operation of phenomena; within this there is no such existent as a "self," or a "sentient being, a living one, a born one"; and so there is no one who is the reviler, the angered, the striker, the mocker, the reproacher, nor anyone who is the reviled, the object of anger, the struck, the mocked, the reproached. Having reflected thus in accordance with principle, toward a sentient being who does harm he casts off the notion of "sentient being" and dwells in the notion of "phenomena alone"; and relying on this notion of phenomena alone, he is able to endure all harm and enmity.

The contemplation of impermanence: The bodhisattva should train thus — all sentient beings, whether being born or growing, are by their very nature impermanent, all of them dharmas destined to die. The utmost of revenge is no more than to cut off the other's life; yet a sentient being's life is in truth ceasing moment by moment, so why should one of wisdom go on to cut it off further? Since this dharma of impermanent birth-and-death already presses upon every sentient being, one of wisdom ought not even to give rise to a defiled mind over it — how much less to do harm with hand, foot, or clod and stone, and how much less still to cut off the other's life forever. Having reflected thus in accordance with principle, he is able to cast off the notion of "the constant and the firm" and to dwell in the notion of "the impermanent and the unfirm"; and relying on this notion of impermanence, he is able to endure all harm and enmity.

The contemplation of suffering: The bodhisattva should observe thus — if sentient beings, even while in the very midst of flourishing, are still moment by moment pursued by the three sufferings — the suffering of formations, the suffering of change, and the suffering that is pain itself — how much more those sentient beings who are in the very midst of decline. Having observed thus, he should train thus: I ought now, toward these sentient beings ever pursued by suffering, to apply myself with diligence and skillful means so that they part from suffering, and ought not to add further pain upon them. Having reflected thus in accordance with principle, he is able to sever the notion of "pleasure" and to give rise to the notion of "suffering"; and relying on this notion of suffering, he is able to endure all harm and enmity.

The contemplation of embracing: The bodhisattva should train thus — since I have already given rise to the mind of awakening for the whole class of sentient beings, I have thereby already embraced the whole class of sentient beings as my own kin, and I ought by right to seek for them every kind of benefit. I ought not now, when it was from the first my wish to seek benefit for sentient beings, on the contrary to do what runs counter to their benefit because I cannot endure harm and enmity. Having reflected thus in accordance with principle, toward a sentient being who does harm he extinguishes the notion of "the other person" and dwells in the notion of "embracing"; and relying on this notion of embracing, he is able to endure all harm and enmity.

What is it that is called "patience"? Within one's own mind there is no bursting-forth of anger; one does not repay another's harm and enmity with enmity; nor does one let the seed of hatred lie latent and stored away, flowing on in continuous succession — this is what is called patience. This is the bodhisattva's patience enduring the harm and enmity of others.

Patience Calmly Accepting the Mass of Sufferings: Eight Sites of Suffering

What is the bodhisattva's patience calmly accepting the mass of sufferings? It is that the bodhisattvas should train thus — from the past onward, I have drifted along in the train of craving, ever pursuing every kind of desire and pleasure, and it was I myself who by discrimination fixed upon these as causes of suffering, pursuits of every kind of painful nature. In the course of that pursuit I endured measureless, fierce, great sufferings — such as running about in every way for the sake of gain, farming, serving the sovereign, and the rest — thus, while pursuing a suffering without meaning, I let myself undergo every kind of great suffering, all of it issuing from a mistaken discrimination that lacked wisdom. Now, for the sake of attaining the most excellent wholesome dharma that draws forth ease and pleasure, I ought all the more to discriminate and endure great sufferings a hundred thousand koṭī-fold — how much more these slight sufferings that I could not fail to endure. Having reflected thus in accordance with principle, for the sake of seeking awakening he is able to endure every kind of suffering of circumstance.

What is called "every kind of suffering of circumstance"? It should be understood that this suffering is, in brief, of eight kinds: (1) the suffering of the site of reliance; (2) the suffering of the site of worldly dharmas; (3) the suffering of the site of deportment; (4) the suffering of the site of gathering the Dharma; (5) the suffering of the site of the mendicant life; (6) the suffering of the site of diligent toil; (7) the suffering of the site of benefiting others; (8) the suffering of the site of the tasks to be done.

The suffering of the site of reliance: "Reliance" refers to the four reliances. Relying on these, one goes forth in the well-spoken Dharma and Vinaya, receives the full precepts, and becomes one within the ranks of the bhikṣus — namely as regards clothing, food and drink, bedding, and medicine for the condition of illness, the requisites that sustain the body. If what the bodhisattva obtains is coarse and poor, scanty, held back and delayed, or met with contempt and disrespect, he yet gives rise to no sorrow, nor lets his vigor lapse and fail on that account — this is the bodhisattva enduring the suffering of the site of reliance.

The suffering of the site of worldly dharmas: The worldly dharmas should be understood, in brief, as of nine kinds — decline; disgrace; blame; pain; the perishing that is the dharma of perishing; the exhausting that is the dharma of exhaustion; the aging that is the dharma of aging; the sickening that is the dharma of sickness; the dying that is the dharma of death. These worldly dharmas, whether wholly or in part they come before one, can all give rise to a mass of sufferings — this is the suffering of the site of worldly dharmas. Facing these masses of suffering, the bodhisattva discriminates and endures, nor lets his vigor lapse and fail on that account — this is the bodhisattva enduring the suffering of the site of worldly dharmas.

The suffering of the site of deportment: This is the four deportments of walking, standing, sitting, and lying down. Whether walking or sitting, the bodhisattva at all times, day and night, purifies and cultivates his mind free of the many dharmas that obstruct, and to the very end does not at improper times lean upon couch or seat, grass mat or leaf mat. The bodhisattva is able to endure the suffering born of this weariness, nor lets his vigor lapse and fail on that account — this is the bodhisattva enduring the suffering of the site of deportment.

The suffering of the site of gathering the Dharma: Gathering the Dharma should be understood, in brief, as of seven kinds — serving and making offerings to the Three Jewels; serving and honoring elders; inquiring and receiving the right Dharma; after inquiring and receiving it, expounding it widely for others; chanting and praising with a resounding voice; dwelling alone in an idle and empty place, reflecting without error and weighing and observing; cultivating the calm-abiding and insight subsumed under yogic attention. As regards these seven ways of gathering the Dharma, the bodhisattva is able to endure the many kinds of suffering born of his valiant toil, nor lets his vigor lapse and fail on that account — this is the bodhisattva enduring the suffering of the site of gathering the Dharma.

The suffering of the site of the mendicant life: It should be understood that this suffering is, in brief, of seven kinds — (1) vowing of oneself to mar one's own appearance (shaving off hair and beard, casting aside every kind of worldly comeliness); (2) vowing of oneself to mar one's outward look (taking up and keeping robes changed to a dulled color); (3) that one's conduct and bearing are in nothing given over to self-indulgence — that, walking about in the world, in all one's going and staying one holds oneself in check; (4) that one lives by relying on others (casting aside worldly enterprises such as trade and farming, sustaining oneself wholly by what others give); (5) that to the end of life one begs from others for clothing and other requisites, and does not take up and enjoy precious wealth got unlawfully or long hoarded and unused; (6) that to the end of life one bars the many kinds of desire and pleasure of the human realm, keeping far from the sensual dharma of non-celibacy; (7) that to the end of life one bars the many kinds of amusement of the human realm — casting aside the watching and listening to, the singing and dancing, the merry games and revels, the entertainments and the like, and casting aside as well the mirthful pleasures, the banding together and roaming in play with kin, friends, and companions. Every such hardship and suffering born of the begging life the bodhisattva is wholly able to endure, nor lets his vigor lapse and fail on that account — this is the bodhisattva enduring the suffering of the site of the mendicant life.

The suffering of the site of diligent toil: It is that the bodhisattvas, by reason of diligently cultivating the wholesome dharma and of their laborious toil, are wholly able to endure the many kinds of bodily and mental weariness and distress that arise therefrom, nor let their vigor lapse and fail on that account — this is the bodhisattva enduring the suffering of the site of diligent toil.

The suffering of the site of benefiting others: It is that the bodhisattvas, cultivating the eleven kinds of activity that benefit sentient beings (as stated before), are wholly able to endure the many kinds of grief and suffering that arise therefrom, nor let their vigor lapse and fail on that account — this is the bodhisattva enduring the suffering of the site of benefiting others.

The suffering of the site of the tasks to be done: It is that the bodhisattvas — if renunciants, then have the enterprise of managing robe and bowl and the like; if householders, then have the enterprise of trade, farming, serving the sovereign, and the rest, without error — are wholly able to endure the many kinds of toil that occur therefrom, nor let their vigor lapse and fail on that account — this is the bodhisattva enduring the suffering of the site of the tasks to be done.

Furthermore, the bodhisattvas, though they meet with every kind of suffering, yet toward unsurpassed perfect awakening are able diligently to cultivate what has not yet been diligently cultivated, and do not turn back from what has already been diligently cultivated, but at all times diligently apply themselves to cultivation, with a mind that has no alteration and no defilement. This is the bodhisattva's patience calmly accepting the mass of sufferings.

Patience of Settled Conviction upon Reflecting on the Dharma: Eight Sites for Giving Rise to Conviction

What is the bodhisattva's patience of settled conviction upon reflecting on the Dharma? It is that the bodhisattvas are able to reflect and discriminate rightly upon all dharmas — by reason of good observation and of a superior awakened wisdom, they are able, at eight sites for giving rise to conviction, skillfully to establish conviction. What are these eight sites for giving rise to conviction? (1) the site of the qualities of the Three Jewels; (2) the site of the true meaning; (3) the site of the great spiritual power of the buddhas and bodhisattvas; (4) the site of cause; (5) the site of fruit; (6) the site of the meaning that is to be attained; (7) the site of one's own means for attaining that meaning; (8) the site of all that is to be known and all that is to be practiced. Such conviction, moreover, by reason of two causes and conditions, can be well established at these sites: first, by reason of long-time repeated practice; second, by reason of attaining a wholesome and pure wisdom. This is the bodhisattva's patience of settled conviction upon reflecting on the Dharma.

Thus, relying on the whole of patience of these two classes, the householder and the renunciant, the bodhisattva is then able to open out widely the various aspects and distinctions of difficult patience and the rest — this should be understood.

Three · Difficult Patience

What is the bodhisattva's difficult patience? It should be understood that this patience is, in brief, of three kinds. That the bodhisattva is able to endure the non-beneficial acts done by feeble and lowly sentient beings — this is the first difficult patience. If the bodhisattva dwells in an honored and noble position, that he can yet endure the non-beneficial acts done by his own subjects — this is the second difficult patience. If the bodhisattva can yet endure the outrageous non-beneficial acts done by sentient beings of low and mean caste — this is the third difficult patience.

Four · Patience through All Gateways

What is the bodhisattva's patience through all gateways? It should be understood that this patience is, in brief, of four kinds. It is that the bodhisattvas are able to endure the non-beneficial acts done by those close to them, the non-beneficial acts done by foes and enemies, and the non-beneficial acts done by those who are neutral; and, moreover, toward these three classes of persons, they are able to endure as well the non-beneficial acts of lower and of superior kind.

Five · The Good Person's Patience

What is the bodhisattva's good person's patience? It should be understood that this patience is, in brief, of five kinds. It is that the bodhisattvas first see, with respect to "patience," its various excellent advantages — that a person (pudgala) able to endure will in future lives have not many foes and enemies, not much estrangement, much joy and delight, no regret at the point of death, and, after the body perishes and life ends, will be born among the good destinies of the heavens. Having seen these advantages, they are then themselves able to endure, and also exhort others to practice patience, and praise the merit of patience, and, seeing a person (pudgala) able to practice patience, give rise in their minds to gladness and joy.

Six · Patience of All Kinds

What is the bodhisattva's patience of all kinds? It should be understood that this patience is of six kinds and of seven kinds, thirteen kinds in all.

The six kinds: knowing that impatience draws down an unwished-for maturational fruit, by reason of dread of this one diligently cultivates the practice of patience; having toward sentient beings a heart of pity, a heart of compassion, a heart of dear affection, by reason of kinship and friendliness one diligently cultivates the practice of patience; harboring a fierce wish and delight toward unsurpassed perfect awakening, for the sake of fulfilling the perfection of patience one diligently cultivates the practice of patience; as the World-Honored One has said, "one who goes forth must be endowed with the strength of patient endurance" — by reason of this cause and condition, one who has gone forth and received the full precepts ought not to practice impatience; by reason of upholding the Buddha's Dharma one diligently cultivates the practice of patience; being endowed with the [right] caste and having beforehand repeatedly practiced patience, one now naturally dwells in its intrinsic nature, and so is able to cultivate patience; knowing that all dharmas are of themselves apart from sentient beings, seeing only the nature of phenomena free of conceptual proliferation, by reason of investigating and examining the nature of phenomena one is able to cultivate the practice of patience.

The seven kinds: to be able to endure with respect to every non-beneficial act is "patience with respect to all"; to be able to cultivate patience both in a hidden place and before a great assembly is "patience in all places"; in the first, middle, and last portions of the day, whether by night or by day, whether past, future, or present, whether sick or not sick, whether lying down or rising up, to be able ever to cultivate patience is "patience at all times"; by bodily conduct to practice patience, not laying on beating; by verbal conduct to practice patience, not uttering any word that displeases another; by mental conduct to practice patience, giving rise to no anger and harboring no defiled evil intent.

Seven · Patience That Fulfills Requests

What is the bodhisattva's patience that fulfills requests? It should be understood that this patience is, in brief, of eight kinds. It is that the bodhisattvas are able to endure those who come seeking and asking amid every kind of suffering, ill in manner and pressing; and, relying on the right Dharma and on great compassion, without harming or vexing them, are able to endure sentient beings extremely fierce and violent who commit evil karma of the highest degree; and, relying on the right Dharma and on great compassion, without harming or vexing them, are able to endure renunciants who have broken the precepts. And further there are five kinds of patience enduring diligent toil: to be able to endure the diligent toil expended in removing the suffering of sentient beings who are in suffering; to be able to endure the diligent toil of seeking the Dharma; to be able to endure the diligent toil of practicing according to the Dharma; to be able to endure the diligent toil of widely expounding the right Dharma for others; to be able to endure the diligent toil that arises from lending sentient beings a hand in their affairs. These eight are named the patience that fulfills requests — toward what harms and vexes sentient beings, by patience it keeps away; toward what sentient beings seek, by patience it gives; and so it is called "patience that fulfills requests."

Eight · Patience for Ease in This World and the Next

What is the bodhisattva's patience for ease in this world and the next? It should be understood that this patience is, in brief, of nine kinds. It is that the bodhisattvas, dwelling in non-negligence, are able to endure with respect to every kind of wholesome dharma; able to endure cold and heat; able to endure hunger and thirst; able to endure the biting of mosquitoes and gadflies; able to endure the blowing of wind and the scorching of sun; able to endure the biting and stinging of snakes and scorpions; able to endure the bodily and mental weariness and distress born of every kind of toil; and, toward sentient beings fallen into birth-and-death and undergoing the sufferings of birth, aging, sickness, and death, they give rise before them to pity and practice patience. Thus, by reason of practicing patience, the bodhisattva is able to make his own body dwell at ease in the present world, undefiled and unassailed by any evil and unwholesome dharma; is able as well to draw forth the causes and conditions of ease in the world to come; and is able as well to make others cultivate every kind of right practice of ease in the present dharma and the later dharma — this is the patience for ease in this world and the next.

Nine · Pure Patience

What is the bodhisattva's pure patience? It should be understood that this patience is, in brief, of ten kinds. It is that the bodhisattvas: meeting with the non-beneficial, harmful, and adverse acts done by others, to the very end make no return of them; nor in their minds do they resent; nor is there any intent of grudge and dislike continuing on unbroken; ever and before them they wish to do beneficial acts, constant and unchanging, and will not benefit only once and then cast aside, benefiting no more; toward those who have been foes in the past, they will of their own accord go to them to repent and apologize; and to the very end they do not wait until the other's mind has grown weary and worn before grudgingly accepting the apology, but rather, fearing that the other might grow weary, upon a single apology accept it at once; toward the places where they themselves cannot endure, they are able to give rise to a heightened and fierce sense of shame and conscience; by reason of being able to endure, toward the Great Teacher (the Buddha) they are able to give rise to a heightened and fierce love and reverence; by reason of not harming or vexing any sentient being, toward all sentient beings they are able to give rise to a fierce pity and loving delight; every dharma of impatience and its accompanying aids having been severed, they are thus able to keep far from the desires of the desire-realm.

By these ten aspects, it should be understood that the patience the bodhisattva cultivates has become pure and free of defilement.

It should be understood that within this, from the first patience by way of intrinsic nature, expounded widely all the way to the last, pure patience — thus can there be born the vast and measureless fruit of great awakening. Taking patience as their support, the bodhisattvas are then able to fulfill the perfection of patience and to realize unsurpassed perfect awakening.

The Overall Heading: The Nine Aspects of Vigor

What is the bodhisattva's perfection of vigor (vīrya-pāramitā)? The uddāna (the summary verse) says: intrinsic nature, the all-inclusive, the difficult, all-gateways, the good person, all-kinds, the fulfilling of requests, the ease of this world and the next, purity — these nine aspects are what "vigor" is, stated briefly. That is to say, the vigor of these nine aspects, taken together, is the bodhisattva's perfection of vigor: first, intrinsic-nature vigor; second, all-inclusive vigor; third, difficult-to-practice vigor; fourth, all-gateways vigor; fifth, good-person vigor; sixth, all-kinds vigor; seventh, request-fulfilling vigor; eighth, the vigor for the ease of this world and the next; ninth, purity vigor.

One · Intrinsic-Nature Vigor

What is the bodhisattva's intrinsic-nature vigor? It is this: the bodhisattvas, brave and stalwart within the mind, are equal to taking up measureless wholesome dharmas and to the benefit and ease of all sentient beings — blazing and unbroken, without the slightest error — together with the actions of body, speech, and mind that this sets in motion. This, it should be known, is the intrinsic nature of the vigor that a bodhisattva practices.

Two · All-Inclusive Vigor

What is the bodhisattva's all-inclusive vigor? This vigor is, in brief, of two kinds: first, vigor pertaining to the class of the householder; second, vigor pertaining to the class of the renunciant. Relying on these two classes, the vigor is in each case of three kinds: first, armor-vigor; second, gathering-wholesome vigor; third, benefiting-beings vigor.

Armor-Vigor: The Stalwart Bravery of First Setting Up a Vow

What is the bodhisattva's armor-vigor? It is this: the bodhisattvas, before setting the intensified effort of vigor in motion, first set up a vow bravely and stalwartly within the mind, as though donning armor: "If, in order to rescue and free a single sentient being from its suffering, I must take a thousand great aeons for a single day and night and dwell within Naraka (the hells), rather than being born into the other good destinies — even to the point of having to pass through so long a span before I can realize unsurpassed perfect awakening; and even if it be beyond that span, by a hundred-thousand-koṭi-fold of aeons, that I can realize it — this brave and stalwart mind of mine will never once shrink back, nor, on that account, will it cease to press onward toward the matter of seeking unsurpassed perfect awakening." Having thus pressed onward, he is then diligent and brave and untiring — how much the more so, when the span he actually passes through is far shorter than this, and the suffering he actually undergoes far lighter than this. This is the bodhisattva's armor-vigor.

If there be a bodhisattva who, toward armor-vigor of this kind, gives rise to even a small measure of resolute conviction, a small measure of pure faith — such a bodhisattva has already nourished the great bodhi-lineage-nature of measureless bravery, able to set vigor in motion; how much the more one who has truly accomplished armor-vigor of this kind. A bodhisattva such as this, toward the matter of seeking awakening and benefiting sentient beings, has not the slightest difficult task able to make him give rise to a timid mind that finds it hard to bear.

Gathering-Wholesome Vigor: Seven Unshakable Qualities

What is the bodhisattva's gathering-wholesome vigor? It is this: the vigor that the bodhisattvas possess is able to serve as the reliance-in-intensified-practice for the six perfections — giving, discipline, patience, vigor, meditative absorption, and wisdom — and is able also to bring these six perfections to accomplishment. It should be known that this too is, in brief, of seven kinds:

First, unshakable vigor — not shaken by any discrimination, by the various discriminations, by the root afflictions, by a small portion of the afflictions, by any heterodox theory, or by any painful contact; second, firm vigor — because of intensified practice earnestly undertaken; third, measureless vigor — because it is able to realize directly all the sciences; fourth, skillful-means-corresponding vigor — because, toward the meaning that ought to be realized, it accords without error and penetrates evenly; fifth, non-erroneous vigor — because, in order to realize the meaning that ought to be attained, which draws forth benefit and welfare, it is set in motion by the vow; sixth, constant vigor — because of intensified practice unbroken; seventh, conceit-free vigor — because, through the diligent cultivation of vigor, it is far from the lofty-lifting of arrogance and conceit.

Because of the diligent intensified practice of these seven kinds of gathering-wholesome vigor, the bodhisattvas are able swiftly to complete the perfections and quickly to realize unsurpassed perfect awakening. Precisely because this vigor is, among all the wholesome dharmas able to cultivate-and-realize and able to accomplish awakening, the most excellent cause and condition — the other wholesome dharmas being not so — the Tathāgata, by every manner of Dharma-gateway, praises vigor as able to realize unsurpassed perfect awakening.

Benefiting-Beings Vigor: In Common with the Chapter on Discipline

What is the bodhisattva's benefiting-beings vigor? This vigor is of eleven kinds, as stated in the Chapter on Discipline — there it is discipline (śīla) that is spoken of, here it is vigor; it should be known that just this is where the two differ.

Three · Difficult-to-Practice Vigor

What is the bodhisattva's difficult-to-practice vigor? This vigor is, in brief, of three kinds. If the bodhisattvas, without any break, are far from every sort of concern for clothing, food and drink, bedding, and their own body, and toward the wholesome dharmas cultivate without break, never once slack or neglectful — this is the first difficult-to-practice vigor. If the bodhisattvas, being vigorous thus, exhaust the whole span of a single lifetime and at all times are never once slack or neglectful — this is the second difficult-to-practice vigor. If the bodhisattvas evenly penetrate matters that correspond to merit, neither too slack nor too urgent, without error, so that the vigor which draws forth benefit and welfare comes to accomplishment — this is the third difficult-to-practice vigor. It should be known that the power of a bodhisattva's difficult-to-practice vigor of this kind is precisely the cause subsumed by the compassion that takes sentient beings as its object and by prajñā-wisdom.

Four · All-Gateways Vigor

What is the bodhisattva's all-gateways vigor? This vigor is, in brief, of four kinds: first, defilement-departing vigor; second, white-dharma-drawing vigor; third, karma-purifying vigor; fourth, wisdom-increasing vigor.

Defilement-departing vigor is this: the vigor that the bodhisattvas have is able to make all the bonds, fetters, latent proclivities, secondary afflictions, and entangling ties — those not yet arisen not to arise, and those already arisen to be cut off without remainder. White-dharma-drawing vigor is this: it is able to make all the wholesome dharmas — those not yet arisen to arise, and those already arisen to abide, not be forgotten, and increase and expand. Karma-purifying vigor is this: it is able to make the three karmas of body, speech, and mind all attain purity, and to take up and hold the fine and good karmas of body, speech, and mind. Wisdom-increasing vigor is this: it is able to accumulate and increase the wisdom born of hearing, reflection, and cultivation.

Five · Good-Person Vigor

What is the bodhisattva's good-person vigor? This vigor is, in brief, of five kinds: first, non-forsaking vigor — all the vigor forsakes no matter of intensified practice that one wishes to cultivate; second, non-diminishing vigor — all the vigor, just as was received and upheld before, whether held level or advanced, is able to set diligent vigor in motion and to nourish itself accordingly; third, non-inferior vigor — all the vigor is brave, blazing, long-enduring, unbroken diligent spurring-and-urging, with no timidity and no shrinking in the mind; fourth, non-erroneous vigor — all the vigor is able to draw forth benefit and welfare, held together by skillful means; fifth, diligent-and-brave-intensified-practice vigor — all the vigor is able to penetrate and press onward toward unsurpassed perfect awakening.

Six · All-Kinds Vigor

What is the bodhisattva's all-kinds vigor? This vigor is of six kinds and of seven kinds, thirteen kinds in all.

The six kinds: first, unbroken vigor — because it cultivates intensified practice at all times; second, earnest vigor — because it is able to cultivate intensified practice thoroughly and completely; third, outflowing vigor — because it is upheld by the power of prior causes; fourth, intensified-practice vigor — because, again and again reflecting-and-selecting the various wholesome categories, it practices correctly; fifth, unshakable vigor — because no painful contact can shake it, nor will it turn into any other nature; sixth, unsatisfied vigor — because it is not content with a small and inferior portion of realized measure. Because the bodhisattva accomplishes these six kinds of all-kinds vigor and sets diligent vigor in motion, it is therefore said: he has force, he has diligence, he has bravery, he is firm and fierce, and toward the wholesome dharmas he never forsakes his yoke of burden.

The seven kinds: first, vigor coursing-together-with-desire — all the vigor, again and again toward unsurpassed perfect awakening, gives rise to keen and sharp desire-and-vow and nourishes itself accordingly; second, evenly-corresponding vigor — all the vigor is able to make any one root affliction or secondary affliction neither defile the mind nor entangle-and-bind the mind, and by this vigor is able to make the bodhisattva cultivate evenly and abide in the wholesome dharmas; third, advancing vigor — if the mind be defiled or entangled-and-bound by any one root affliction or secondary affliction, then in order to cut off these afflictions, the vigor is brave and fierce, as urgent as one putting out a fire ablaze upon the head; fourth, diligently-seeking vigor — fierce and brave, diligently seeking all the sciences, without weariness; fifth, cultivation-and-study vigor — toward the dharmas to be studied, in accord with principle and with what is fitting, it is able toward all dharmas to practice universally in accord with the Dharma and to bring the studied to accomplishment; sixth, benefiting-others vigor — all the vigor, toward the eleven aspects of benefiting sentient beings stated above, should be known to have aspects likewise so; seventh, well-guarding vigor — all the vigor sets in motion correct intensified practice and guards itself well; if there be any transgression, it then repents and cleanses it away in accord with the Dharma.

Thus the bodhisattva's thirteen kinds of vigor are named all-kinds vigor. As for all the bodhisattva's request-fulfilling vigor and the vigor for the ease of this world and the next — the principle is as stated in the Chapter on Patience, it should be known; where they differ is that the Chapter on Patience speaks of forbearance, while here is spoken the bodhisattva's brave and stalwart vigor.

Seven · Purity Vigor

What is the bodhisattva's purity vigor? This vigor is, in brief, of ten kinds: first, well-matched vigor; second, thoroughly-practiced vigor; third, unslack vigor; fourth, well-gathering vigor; fifth, cultivating-at-the-fitting-time vigor; sixth, penetrating-the-many-marks vigor; seventh, non-shrinking vigor; eighth, yoke-not-forsaking vigor; ninth, even vigor; tenth, vigor dedicated to great awakening.

Well-matched vigor: If the bodhisattvas, extremely pressed and bound close by the various secondary afflictions, in order to cut off these secondary afflictions cultivate the various corresponding antidotes — to counter craving-desire, cultivating the contemplation of impurity; to counter ill-will, cultivating loving-kindness; to counter delusion, cultivating the contemplation of the conditioned-nature of dependent origination; to counter thought-and-cogitation, cultivating mindfulness of the breath; to counter arrogance, cultivating the contemplation of the difference of elements. Such things as these are the bodhisattva's well-matched vigor.

Thoroughly-practiced vigor: If the bodhisattvas do not merely accomplish the vigor that the beginner, the bodhisattva new to the work, possesses — that is, receiving instruction and admonition in order to steady the mind — nor is it not brought about through the intensified practice of thorough-practice and the intensified practice of accumulated-practice — this is the bodhisattva's thoroughly-practiced vigor.

Unslack vigor: If the bodhisattvas, again, do not merely by the intensified practice of thorough-practice and accumulated-practice receive instruction and admonition in order to steady the mind; yet this beginner, this bodhisattva new to the work, toward this intensified practice is unslack in intensified practice, unbroken in intensified practice, earnest in intensified practice — this is the bodhisattva's unslack vigor.

Well-gathering vigor: If the bodhisattvas, from a teacher, or by the power of their own extensive learning, take up and hold, gathering it without error, and by this steady the mind and set diligent vigor in motion — this is the bodhisattva's well-gathering vigor.

Cultivating-at-the-fitting-time vigor: If the bodhisattvas, having already taken it up without error, at the time when one ought to rest are able to cultivate stilling correctly, at the time when one ought to spur are able to rouse the mind, and at the time when one ought to let go are able to cultivate equanimity correctly — this is the bodhisattva's vigor corresponding to cultivating-at-the-fitting-time.

Penetrating-the-many-marks vigor: If the bodhisattvas, toward the various marks of stilling, of rousing, and of equanimity, and the marks of entering, abiding in, and emerging from concentration, are able to know them well, never forget them, and penetrate them well, cultivating them without break and cultivating them earnestly — this is the bodhisattva's vigor corresponding to penetrating-the-many-marks.

Non-shrinking vigor: If the bodhisattvas, hearing spoken the various kinds of most vast, most profound, inconceivable, immeasurable bodhisattva-vigor, do not on that account belittle themselves or give rise to a timid mind, nor are content, by reason of any small and inferior portion of realized measure, to advance no further — this is the bodhisattva's non-shrinking vigor.

Yoke-not-forsaking vigor: If the bodhisattvas at all times closely guard the gates of the senses and know the measure in food and drink, and in the first and last watches of the night are ever diligent in cultivating the yoga of wakefulness, abiding with right awareness; and toward such provisions for concentration are able to take them up and transform them, then blaze in cultivation among them, and toward matters able to draw in error-free benefit and welfare apply effort diligently at all times — this is the bodhisattva's yoke-not-forsaking vigor.

Even vigor: If the bodhisattvas set diligent vigor in motion, neither too slack nor too urgent, coursing evenly in tandem, and toward all matters to be done are able to cultivate them evenly and earnestly — this is the bodhisattva's even vigor.

Vigor dedicated to great awakening: If the bodhisattvas, in all the vigor, whatever they undertake, dedicate every bit of it to unsurpassed perfect awakening — this is the bodhisattva's vigor dedicated to great awakening.

Thus, from the intrinsic-nature vigor at the very first, all the way to the purity vigor at the last, all are able to accomplish the bodhisattva's fruit of great awakening. Relying on all this vigor, the bodhisattva completes the perfection of vigor and is thereby able, toward unsurpassed perfect awakening, swiftly to have realized it, to be about to realize it, and now to realize it.

Overall Heading: The Nine Aspects of the Meditative Absorptions

What is the bodhisattva's perfection of meditative absorption? The uddāna (a summary verse) says: intrinsic-nature, all, difficult, all-gate, good-persons', all-kinds, wish-fulfilling, happiness of this world and the other, purified — these nine aspects are, stated briefly, the "meditative absorptions." That is to say, these nine aspects of the meditative absorptions, taken together, are the bodhisattva's perfection of meditative absorption: first, intrinsic-nature absorption; second, all-absorption; third, difficult-to-practice absorption; fourth, all-gate absorption; fifth, good-persons' absorption; sixth, all-kinds absorption; seventh, wish-fulfilling absorption; eighth, the absorption of the happiness of this world and the other world; ninth, purified absorption.

One · Intrinsic-Nature Absorption

What is the bodhisattva's intrinsic-nature absorption? It is that the bodhisattvas, taking as their forerunner the hearing and reflecting upon the bodhisattva collection, possess every kind of fine-and-good, worldly and world-transcending one-pointedness of mind, and their mind rightly abides therein — whether of the śamatha (calm) class, or of the vipaśyanā (observing) class, or of the yoked course of calm-and-observing that pervades both classes together. Know that this is the intrinsic nature of the meditative absorptions that the bodhisattva possesses.

Two · All-Absorption

What is the bodhisattva's all-absorption? This absorption is, in brief, of two kinds: first, worldly absorption; second, world-transcending absorption. Know that these two kinds, each according to what befits it, are again of three kinds each: first, the absorption of abiding in present happiness; second, the absorption that draws forth the meditative-poise merits of the bodhisattva; third, the absorption of benefiting sentient beings.

If the absorption a bodhisattva possesses is removed from all discrimination, able to give rise to bodily and mental pliancy, most utterly quiescent, removed from arrogant elation, parted from all savoring attachment, and extinguishing all marks — know that this is the bodhisattva's absorption of abiding in present happiness.

If the absorption a bodhisattva possesses is able to draw forth and to abide in the various excellent, inconceivable, immeasurable meditative poises subsumed under the lineage of the ten powers — poises such that all śrāvakas and pratyekabuddhas do not so much as know their names, still less can enter and realize them; and if the absorption a bodhisattva possesses is able to draw forth and to abide in all the merits held in common with the śrāvakas — the bodhisattva's liberations, dominant bases, totalities, unobstructed knowledges, non-contention, and knowledge-of-vows — know that this is the absorption that draws forth the meditative-poise merits of the bodhisattva.

The bodhisattva's absorption of benefiting sentient beings is of eleven kinds, as stated before. That is to say, the bodhisattvas, relying on the meditative absorptions, are able to draw forth toward sentient beings the various works of meaning-and-benefit and to act as their helpers-and-companions; for those in suffering, they can remove their suffering; for sentient beings, they can expound in accordance with principle; for those who have shown kindness, they know the kindness and know the favor, and repay it before them; against various fears, they afford protection; for those in a place of loss, they undo their grief-and-sorrow; to those in want, they give the goods of livelihood; over the multitude, they govern well; toward sentient beings, they turn well in accord with their minds; toward the truly virtuous, they praise and gladden them; toward those with faults, they subdue them rightly; and, for the sake of delivering sentient beings, they manifest supernormal powers, either to strike fear or to draw in.

All of this, taken together, is called the bodhisattva's all-absorption — beyond this there is nothing further in excess or added.

Three · Difficult-to-Practice Absorption

What is the bodhisattva's difficult-to-practice absorption? This absorption is, in brief, of three kinds.

If a bodhisattva, already able to abide in the various absorption-states that are vast, excellent, most well matured, and much drawn forth, yet in accord with his own wish and delight relinquishes those most excellent joys of the meditative absorptions, and — out of compassion for sentient beings, contemplating with even regard the immeasurable matters of benefiting sentient beings, and for the sake of the maturing of sentient beings in meaning-and-benefit — deliberately deliberates and chooses to be born once more in the desire realm: know that this is the bodhisattva's first difficult-to-practice absorption.

If a bodhisattva, relying on the meditative absorptions, is able to set in motion the various bodhisattva meditative poises that are immeasurable, innumerable, inconceivable, and surpass all the domains coursed by the śrāvakas and pratyekabuddhas: know that this is the bodhisattva's second difficult-to-practice absorption.

If a bodhisattva, relying on the meditative absorptions, swiftly realizes unsurpassed perfect awakening: know that this is the bodhisattva's third difficult-to-practice absorption.

Four · All-Gate Absorption

What is the bodhisattva's all-gate absorption? This absorption is, in brief, of four kinds: first, the absorption with both applied and sustained thought; second, the absorption accompanied by joy; third, the absorption accompanied by happiness; fourth, the absorption accompanied by equanimity.

Five · Good-Persons' Absorption

What is the bodhisattva's good-persons' absorption? This absorption is, in brief, of five kinds: first, the absorption without savoring attachment; second, the absorption accompanied by loving-kindness; third, the absorption accompanied by compassion; fourth, the absorption accompanied by sympathetic joy; fifth, the absorption accompanied by equanimity.

Six · All-Kinds Absorption

What is the bodhisattva's all-kinds absorption? This absorption is of six kinds and of seven kinds, thirteen in all.

The six kinds: first, the wholesome absorption; second, the absorption of indeterminate transformation; third, the absorption of the śamatha class; fourth, the absorption of the vipaśyanā class; fifth, the absorption of rightly examining and reflecting upon the benefit of self and others; sixth, the absorption able to draw forth the merit of supernormal power and might.

The seven kinds: first, the absorption whose object is the name; second, the absorption whose object is the meaning; third, the absorption whose object is the mark of calm; fourth, the absorption whose object is the mark of uplifting; fifth, the absorption whose object is the mark of equanimity; sixth, the absorption of abiding in present happiness; seventh, the absorption able to benefit others.

These thirteen kinds are called the bodhisattva's all-kinds absorption.

Seven · Wish-Fulfilling Absorption

What is the bodhisattva's wish-fulfilling absorption? This absorption is, in brief, of eight kinds: first, the absorption able to still the various calamities and troubles — poisons, frost-hail, scorching heat, the hauntings of ghosts, and the like — and able to accomplish the basis of incantations; second, the absorption able to dispel the various sicknesses that arise from a discord in the nature of the elements; third, the absorption able, when the various famines, great calamities, and droughts are present, to raise up and call down sweet rain; fourth, the absorption able rightly to rescue from the various perils of water and land caused by humans or non-humans; fifth, the absorption able to give food and drink to the various sentient beings who lack food and drink and are stranded in the wilds; sixth, the absorption able to give the various goods and positions to the sentient beings to be delivered who lack goods and positions; seventh, the absorption able rightly to admonish and instruct the heedless sentient beings in the worlds of the ten directions; eighth, the absorption able rightly to carry out, for the various sentient beings, whatever is to be done as it arises.

Eight · The Absorption of the Happiness of This World and the Other World

What is the bodhisattva's absorption of the happiness of this world and the other world? This absorption is, in brief, of nine kinds: first, the absorption that subdues sentient beings by the manifesting-transformation of supernormal power; second, the absorption that subdues sentient beings by the manifesting-transformation of prognostication; third, the absorption that subdues sentient beings by the manifesting-transformation of instruction; fourth, the absorption that, to those who do evil, displays the marks of the evil destinies; fifth, the absorption able to give eloquence to those who have lost their eloquence; sixth, the absorption able to give right mindfulness to those who have lost their right mindfulness; seventh, the absorption able to compose and establish undistorted treatises, subtle hymns of praise, and mātṛkā (matrices), so that the true Dharma long abides; eighth, the absorption that, with regard to the various crafts and works of the world, is able to draw forth meaning-and-benefit and to benefit sentient beings, able, in accord with need, to make the various implements of livelihood — writing, reckoning, measuring, sealing, couches-and-seats, parasols, and the like; ninth, the absorption that, for the sentient beings to be delivered who are born in the evil destinies, in order to still their manifold sufferings for a while, sends forth a great radiance to touch upon them.

Nine · Purified Absorption

What is the bodhisattva's purified absorption? This absorption is, in brief, of ten kinds: first, the absorption purified by worldly purity, in that it is removed from the various savoring attachments; second, the absorption purified by world-transcending purity, in that it is without defilement; third, the absorption purified by the purity of preparatory effort; fourth, the absorption purified by the purity of the root already attained; fifth, the absorption purified by the purity of advancing beyond the root; sixth, the absorption purified by the purity of mastery in entering, abiding in, and emerging from concentration; seventh, the absorption purified by the purity of being able, after relinquishing the meditative absorptions, once more to enter into and realize mastery; eighth, the absorption purified by the purity of mastery in the manifesting-transformation of supernormal power; ninth, the absorption purified by the purity of being removed from all wrong resorts of view; tenth, the absorption purified by the purity in which all the afflictive and the cognitive obstructions are purified.

In this way the meditative absorptions are immeasurable and boundless, and are able to obtain the great awakening-fruit of the bodhisattva. Relying on this, the bodhisattva fulfills the perfection of meditative absorption, and thereupon, with regard to unsurpassed perfect awakening, swiftly has realized, will realize, and now realizes it.

Overall Heading: The Nine Aspects of Wisdom

What is the bodhisattva's perfection of wisdom (prajñā-pāramitā)? A summary verse (uddāna) says: intrinsic nature, the whole, the difficult, every gateway, the good person, every kind, fulfilling requests, ease in this world and the next, and purity — these nine aspects are, stated briefly, "wisdom." That is to say, wisdom under these nine aspects, taken together, is the bodhisattva's perfection of wisdom: (1) wisdom as to intrinsic nature; (2) the whole of wisdom; (3) the wisdom that is hard to practice; (4) wisdom in every gateway; (5) the wisdom of the good person; (6) wisdom in every kind; (7) the wisdom that fulfills requests; (8) the wisdom that brings ease in this world and the next; and (9) pure wisdom.

One · Wisdom as to Intrinsic Nature

What is the bodhisattva's wisdom as to intrinsic nature? It is the wisdom that is able to enter into every object of knowledge, and that, having already entered into every object of knowledge, discerns and sorts out the various dharmas, ranging over all five domains of learning — (1) the domain of inner learning, (2) the domain of the science of reasoning, (3) the domain of medicine, (4) the domain of grammar, and (5) the domain of the crafts. This, one should know, is the intrinsic nature of the whole of the bodhisattva's wisdom.

Two · The Whole of Wisdom

What is the bodhisattva's whole of wisdom? It should be known that this wisdom is, in brief, of two kinds: (1) worldly wisdom and (2) world-transcending wisdom. These two, stated briefly, are again of three kinds: (1) the wisdom able to realize-and-penetrate what is truly real among objects of knowledge; (2) the wisdom that is decisively skilled in the five domains of learning as stated and in the three sets; and (3) the wisdom able to accomplish the welfare and benefit of all sentient beings.

If a bodhisattva, with regard to the selfless nature of the dharma that is beyond words, at the time of being about to awaken to the truth, or in the very moment of awakening to the truth, or after having awakened to the truth, possesses that excellent wisdom — most surpassing and most still, clear and manifest before him, without discrimination, far removed from every kind of idle proliferation; entering into the sameness-nature of all dharmas, realizing the great encompassing mark; penetrating to the very limit of every object of knowledge, far removed from the two extremes of over-affirmation and under-denial, and conforming to the middle way — this, one should know, is the bodhisattva's wisdom able to realize-and-penetrate what is truly real among objects of knowledge.

If a bodhisattva is decisively skilled in the five domains of learning — as set out in full in the earlier Chapter on the Lineage of Power, whose marks should be known accordingly — and is likewise, with regard to the three sets (the set of dharmas able to draw forth welfare and benefit; the set of dharmas able to draw forth what is not welfare and benefit; and the set of dharmas able to draw forth what is neither welfare-and-benefit nor not-welfare-and-benefit), decisively skilled, able to know them all as they really are: through the excellent wisdom possessed with regard to these eight matters, skillfully upheld, he is able swiftly to fulfill the vast, unsurpassed provision of marvelous knowledge, and swiftly to realize unsurpassed perfect awakening.

The wisdom able to accomplish the welfare and benefit of all sentient beings is of eleven kinds, as stated before; the excellent wisdom possessed at that very station should be known to be the wisdom that benefits sentient beings.

Three · The Wisdom That Is Hard to Practice

What is the bodhisattva's wisdom that is hard to practice? It should be known that this wisdom is, in brief, of three kinds. If a bodhisattva is able to know the knowledge of the profound selflessness of dharmas — this is the first wisdom hard to practice. If a bodhisattva is able to know the knowledge of the means for taming sentient beings — this is the second wisdom hard to practice. If a bodhisattva knows the knowledge that is unobstructed with regard to every object of knowledge — this is the third, and the most hard to practice, wisdom.

Four · Wisdom in Every Gateway

What is the bodhisattva's wisdom in every gateway? It should be known that this wisdom is, in brief, of four kinds. It is: with regard to the Śrāvaka Basket and the Bodhisattva Basket, the excellent wisdom that arises from hearing and the wisdom that arises from reflection possessed therein; the wisdom subsumed under the power of discernment, exercised amid what the bodhisattva ought to do and ought to set turning, and amid what the bodhisattva ought not to do and ought to cease from; and the immeasurable wisdom subsumed under the power of cultivation, belonging to the Stage of Meditative Equipoise.

Five · The Wisdom of the Good Person

What is the bodhisattva's wisdom of the good person? It should be known that this wisdom is, in brief, of five kinds: (1) the wisdom gathered together from hearing the true Dharma; (2) the wisdom conjoined with inward, correct attention; (3) the wisdom conjoined with the means of conduct that benefits self and others; (4) the wisdom well decided, without error, as to the abiding of the dharmas in the dharma and their unerring establishment; and (5) the wisdom that relinquishes the afflictions.

There is also another way of putting it (an alternate account): (1) subtle wisdom, able to enter into the "just-as-it-is nature" of the object of knowledge; (2) all-round wisdom, able to enter into the "as-far-as-it-extends nature" of the object of knowledge; (3) innate wisdom, gathered together from the provision of wisdom of former lives; (4) the wisdom furnished with teaching, able fully to receive and uphold the dharma-meanings heard from the buddhas and from the host of bodhisattvas already entered upon the great grounds; and (5) the wisdom furnished with realization, subsumed from the Stage of Pure Resolve up to the Ultimate Stage.

Six · Wisdom in Every Kind

What is the bodhisattva's wisdom in every kind? It should be known that this wisdom is of six kinds and of seven kinds, thirteen kinds in all.

The six kinds of wisdom: they are, with regard to the truths, the knowledge of suffering, the knowledge of its origin, the knowledge of its cessation, and the knowledge of the path, together with the knowledge of exhaustion and the knowledge of non-arising that belong to the ultimate station — these are the six wisdoms.

The seven kinds of wisdom: they are the knowledge of the dharma, inferential knowledge, conventional knowledge, the knowledge of supernormal power, the knowledge of characteristics, the knowledge preliminary to the ten powers, and the knowledge of right principle among the four principles.

Seven · The Wisdom That Fulfills Requests

What is the bodhisattva's wisdom that fulfills requests? It should be known that this wisdom is, in brief, of eight kinds: (1) the knowledge that relies on the divisions of the dharma — that is, the bodhisattva's unobstructed wisdom as to dharma; (2) the knowledge that relies on the marks of the dharma — that is, the bodhisattva's unobstructed wisdom as to meaning; (3) the knowledge that relies on the etymological explanation of the dharma — that is, the bodhisattva's unobstructed wisdom as to etymological explanation; (4) the knowledge that relies on the distinctions among the classes and phrasings of the dharma — that is, the bodhisattva's unobstructed wisdom of eloquence; (5) the bodhisattva's wisdom that overwhelms all rival theories; (6) the bodhisattva's wisdom that establishes all his own theses; (7) the bodhisattva's wisdom that rightly instructs and manages, in every way, household and possessions; and (8) the bodhisattva's wisdom that well understands, in every way, the various rightful affairs of the world under a king.

Eight · The Wisdom That Brings Ease in This World and the Next

What is the bodhisattva's wisdom that brings ease in this world and the next? It should be known that this wisdom is, in brief, of nine kinds. It is: the wisdom whereby bodhisattvas, with regard to the domain of inner learning, are skillfully lucid and skillfully settled; and the wisdom whereby, with regard to the domain of medicine, the domain of the science of reasoning, the domain of grammar, and the domain of the worldly crafts, they are skillfully lucid but not settled therein. All bodhisattvas, taking as their support this wisdom that is skillfully lucid in the five domains of learning, teach in accord with the capacity of the several kinds of sentient beings to be tamed — the deluded, the negligent, the timid, and those diligently cultivating right conduct — in due sequence, by the wisdom of displaying, instructing, spurring, and gladdening.

Nine · Pure Wisdom

What is the bodhisattva's pure wisdom? It should be known that this wisdom is, in brief, of ten kinds.

With regard to the meaning of what is truly real there are two kinds of wisdom — that is, because one obtains what is truly real by way of the "as-far-as-it-extends nature" and the "just-as-it-is nature." With regard to the meaning of the flow of birth-and-death there are two kinds of wisdom — that is, because one obtains right cause and effect. With regard to the meaning of appropriation there are two kinds of wisdom — that is, because one knows, as they really are, the mistaken and the unmistaken. With regard to the meaning of skillful means there are two kinds of wisdom — that is, because one knows, as they really are, all that ought and ought not to be done. With regard to the meaning of the ultimate there are two kinds of wisdom — that is, because as to defilement one knows defilement as it really is, and as to purity one knows purity as it really is.

Thus, the bodhisattva, possessing with regard to these five meanings the pure wisdom in its two distinct kinds each, should be known to have therein the most surpassing pure wisdom.

Thus the bodhisattva's utterly well-decided, immeasurable, excellent wisdom is able to realize the great fruit of awakening of the bodhisattva. Relying on this, the bodhisattva is able to fulfill the perfection of wisdom, and swiftly to realize unsurpassed perfect awakening.

Conclusion: The Six Perfections Gathered Together

Furthermore, these six perfections the World-Honored One has, in the various scriptures, expounded distinctly here and there; now, gathered here into one place and stated in brief, they should be known. That is to say: in the various scriptures the Buddha has spoken, whatever is the perfection of giving, on up to the perfection of wisdom — whether stated in outline or explained in full — can all be assigned to this place: assigned either to giving as to intrinsic nature, on up to giving as to purity, entering and being subsumed in accord with what is fitting, all of which should be known; and the rest — the entering-and-being-subsumed of discipline on up to wisdom, as expounded — should likewise be known, each in accord with what is fitting.

Furthermore, when the tathāgatas, at the causal stage, practiced the bodhisattva path, then, among all the bodhisattva practices they carried out, all the difficult and painful practices corresponding to the immeasurable birth-stories (jātaka) should be known, one and all, to correspond to giving and to rest upon giving; and as with giving, so discipline, patience, vigor, meditative absorption, and wisdom each correspond to and rest upon discipline, patience, vigor, meditative absorption, and wisdom — this too should be known: whether resting upon giving alone, on up to resting upon wisdom alone, or resting jointly upon two, or upon three, or upon four, or upon five, or jointly upon all six perfections — all of this should be known.

These six perfections the bodhisattva, in order to realize the fruit of unsurpassed perfect awakening, diligently cultivates and gathers. This is the vast deep of pure dharmas, named the great sea of pure dharmas; it is the cause whereby all sentient beings, of every kind, may be fulfilled, named the great jewel-spring-pool that wells forth giving. Furthermore, the immeasurable provision of merit and knowledge thus gathered has no other fruit that can match it; unsurpassed perfect awakening alone can match it.

Overall Heading: The Four Means of Gathering and the Nine Aspects

What are the bodhisattva's four means of gathering? A summary verse (uddāna) says: intrinsic nature, the all-inclusive, the difficult, all-doors, the good person, all-kinds, the fulfilling of requests, the ease of this world and the next, and purity — these nine aspects are the "means of gathering" stated in brief. That is to say, the means of gathering under these nine aspects are named the bodhisattva's four means of gathering: (1) the intrinsic-nature means of gathering, (2) the all-inclusive means of gathering, (3) the difficult means of gathering, (4) the all-doors means of gathering, (5) the good-person means of gathering, (6) the all-kinds means of gathering, (7) the request-fulfilling means of gathering, (8) the means of gathering that is the ease of this world and the next, (9) the pure means of gathering.

One · Kind Speech

Intrinsic-Nature Kind Speech

What is the bodhisattva's intrinsic-nature kind speech? It is that the bodhisattvas, toward all sentient beings, ever delight to expound speech that is agreeable and pleasing, truthful speech, Dharma-speech, and speech that draws in and gathers the meaning. This should be known as the intrinsic nature of the bodhisattva's kind speech, stated in brief.

All-Inclusive Kind Speech

What is the bodhisattva's all-inclusive kind speech? This kind speech is, in brief, of three kinds: First, the bodhisattva's setting forth of "consoling speech" — by this speech, the bodhisattva at all times keeps far from frowning toward sentient beings; he first utters good words, with a relaxed face and level gaze, a smile going before; he may ask after their peace and good fortune, or ask whether their [bodily] elements are in balance, or ask whether day and night are pleasant to them, or bid them come forward and welcome them; with such demeanor he consoles and inquires after sentient beings, proceeding in accord with worldly manners and in accord with people's dispositions. Second, the bodhisattva's setting forth of "gladdening speech" — by this speech, if the bodhisattva sees a sentient being's spouse, children, kin, wealth, and grain growing daily more flourishing while the being himself does not know it, he then, as fitting, brings it to his awareness, and by this voices his gladness for him; or if he knows that the being's faith, discipline, learning, generosity, and wisdom are increasing, he likewise voices his gladness for him. Third, the bodhisattva's setting forth of "surpassingly beneficial speech" — by this speech, the bodhisattva expounds the speech of the Dharma-teaching that accords with the fullness of every kind of virtue, benefiting and giving ease to all sentient beings, ever present to benefit others with surpassingly beneficial speech. This should be known as the differentiation of the bodhisattva's all-inclusive kind speech.

What is the bodhisattva's all-inclusive kind speech stated in brief? This speech should be known to be, in brief, of two kinds: first, speech in accord with worldly usage; second, speech in accord with the teaching of the true Dharma. Consoling speech and gladdening speech should be known as speech in accord with worldly usage; surpassingly beneficial speech should be known as speech in accord with the teaching of the true Dharma.

Difficult Kind Speech

What is the bodhisattva's difficult kind speech? This speech should be known to be, in brief, of three kinds. If the bodhisattvas, toward foes and evil companions who could kill them, with a good and pure mind, a mind unsullied and unclouded, deliberate and speak to them consoling speech, gladdening speech, and surpassingly beneficial speech — this should be known as the bodhisattva's first difficult kind speech. If the bodhisattvas, toward sentient beings of the highest stupidity and dull faculties, with a mind free of misgiving, deliberate and expound to them all manner of Dharma-teaching, vowing to bear the fatigue, doing so in accord with principle and in accord with Dharma, skillfully gathering them in — this should be known as the bodhisattva's second difficult kind speech. If the bodhisattvas, toward sentient beings who flatter, deceive, and cheat their preceptors, their instructors, and their venerable elders — the true field of merit — and who commit evil conduct, with a mind free of resentment and a mind free of anger and vexation, deliberate and speak to them consoling speech, gladdening speech, and surpassingly beneficial speech — this should be known as the bodhisattva's third difficult kind speech.

All-Doors Kind Speech

What is the bodhisattva's all-doors kind speech? This speech should be known to be, in brief, of four kinds: first, to one who wishes to cut off the hindrances and to head toward the good destinies, he expounds the things that should be done beforehand; second, to one who has kept far from the hindrances and whose mind is already tamed and good, he expounds the true Dharma associated with advancing in the four noble truths and the like; third, to one who, whether householder or renunciant, is much given to negligence, he admonishes and instructs without error, by skillful means causing him to escape the practice of negligence and to abide in the practice of non-negligence; fourth, to one who is much given to doubt among the dharmas, in order to cause him in time to come to be free of doubt, he expounds the discussion and ascertainment of the meaning of the true Dharma.

Good-Person Kind Speech

What is the bodhisattva's good-person kind speech? This speech should be known to be, in brief, of five kinds: namely, the bodhisattvas, for the beings they would convert, are able to expound that the Tathāgata and the bodhisattvas possess "the Dharma that has cause and condition, the Dharma that has deliverance, the Dharma that has a basis to rely on, the Dharma that has valorous resolve, and the Dharma that has spiritual transformation." If the Dharma expounded has cause where it is set forth, and establishes precepts of training, then this Dharma is named "having cause and condition." If the Dharma expounded sets forth a method of returning to purity for one who has offended against what he has undertaken to train in, then this Dharma is named "having deliverance." If the Dharma expounded is subsumed under the four reliances and sets forth an errorless, right practice of Dharma and discipline, then this Dharma is named "having a basis to rely on." If the Dharma expounded is able rightly to display the practice of escaping all suffering and never turning back, then this Dharma is named "having valorous resolve." If the Dharma expounded is able to work the three kinds of spiritual transformation, so that all that is expounded is in the end never spent in vain, then this Dharma is named "having spiritual transformation."

All-Kinds Kind Speech

What is the bodhisattva's all-kinds kind speech? This speech should be known to be of six kinds and of seven kinds, thirteen in all. The six kinds are: first, kind speech that grants permission regarding a dharma that should be permitted; second, kind speech that restrains regarding a dharma that should be restrained; third, kind speech that reveals the Dharma-gateways to the several dharmas; fourth, kind speech that reveals the errorless marks of the dharmas; fifth, kind speech that reveals the errorless glosses and explanatory words of the several dharmas; sixth, kind speech that reveals the errorless distinctions among the classes and categories of the Dharma-phrases. The seven kinds are: first, consoling kind speech; second, gladdening kind speech; third, kind speech that generously grants, when other sentient beings are of little desire regarding all their requisites, or of little desire regarding all they do and rightly arrive at; fourth, kind speech that comforts amid all manner of terror; fifth, kind speech subsumed under expounding in accord with principle; sixth, kind speech that raises up and reproves through right seeing, hearing, and suspecting, in order to cause another to come forth from the unwholesome and abide in the wholesome; seventh, kind speech that invites those of ability to bring benefit. These thirteen kinds of the bodhisattva's speech should be known as all-kinds kind speech.

Request-Fulfilling Kind Speech

What is the bodhisattva's request-fulfilling kind speech? This speech should be known to be, in brief, of eight kinds. Namely, the bodhisattvas, relying on four kinds of pure speech, give rise to eight kinds of noble speech — this is named the bodhisattva's request-fulfilling kind speech. The four pure kinds of speech are: keeping free of false speech, and free of divisive speech, harsh speech, and frivolous speech. The eight noble kinds of speech are: saying "seen" of what is seen; saying "heard" of what is heard; saying "sensed" of what is sensed; saying "known" of what is known; saying "not seen" of what is not seen; saying "not heard" of what is not heard; saying "not sensed" of what is not sensed; saying "not known" of what is not known.

Kind Speech That Is the Ease of This World and the Next

What is the bodhisattva's kind speech that is the ease of this world and the next? This speech should be known to be, in brief, of nine kinds: first, kind speech that expounds the true Dharma so as to cut off the grief and sorrow over the loss of kin; second, kind speech that expounds the true Dharma so as to cut off the grief and sorrow over the loss of wealth and station; third, kind speech that expounds the true Dharma so as to cut off the grief and sorrow over the loss of health; fourth, kind speech that expounds the true Dharma so as to cut off the manifold sufferings over the loss of pure discipline; fifth, kind speech that expounds the true Dharma so as to cut off the manifold sufferings over the loss of right view; sixth, kind speech that expounds the true Dharma so as to praise the fullness of pure discipline; seventh, kind speech that expounds the true Dharma so as to praise the fullness of right view; eighth, kind speech that expounds the true Dharma so as to praise the fullness of proper conduct; ninth, kind speech that expounds the true Dharma so as to praise the fullness of right livelihood.

Pure Kind Speech

What is the bodhisattva's pure kind speech? This speech should be known to be of twenty kinds — that is, the expounding of the true Dharma in twenty aspects, which should be known as expounded earlier in the Chapter on the Lineage of the Powers.

Two · Beneficial Action

What is the bodhisattva's beneficial action? The content of this beneficial action is, at large, as with kind speech; its marks should be known thereby. As for the further differentiating sense within beneficial action, I shall now set it forth: namely, the bodhisattvas, by kind speech of every class and kind, in accord with expounding this or that meaning to be headed toward, carry out beneficial action, benefiting sentient beings — and so it is named beneficial action.

Intrinsic-Nature Beneficial Action

What is the bodhisattva's intrinsic-nature beneficial action? It is that the bodhisattvas, by that kind speech, display right principle to sentient beings and, as fitting, among all that is to be trained in, carry out beneficial action in accord with the meaning and Dharma-conduct in accord with the Dharma. In conduct such as this, abiding in a compassionate mind and a mind free of craving-attachment, they exhort and guide, tame, settle, and establish [beings]. This should be known as the intrinsic nature of beneficial action, stated in brief.

All-Inclusive Beneficial Action

What is the bodhisattva's all-inclusive beneficial action? This action should be known to be, in brief, of two kinds: first, beneficial action that can bring to maturity sentient beings not yet matured; second, beneficial action that brings liberation to sentient beings already matured. This beneficial action is further by way of three doors: first, beneficial action that exhorts and guides toward the benefit in the present Dharma [life]; second, beneficial action that exhorts and guides toward the benefit in the later Dharma [life]; third, beneficial action that exhorts and guides toward the benefit in both the present and the later Dharma [life].

As for beneficial action that exhorts and guides toward the benefit in the present Dharma [life] — namely, rightly exhorting and guiding one to gather in, guard, and increase wealth and station through Dharma, livelihood, and virtue — this should be known as beneficial action that exhorts and guides toward the benefit in the present Dharma [life]. By this he is able to cause another to obtain from others a great name and the ease of the present Dharma [life]; and by the ease of requisites, to gather him in and settle him.

As for beneficial action that exhorts and guides toward the benefit in the later Dharma [life] — namely, rightly exhorting and guiding one to cast off wealth and station, to go forth in purity, and to take up the practice of begging so as to sustain himself — this should be known as beneficial action that exhorts and guides toward the benefit in the later Dharma [life]. By this he is able to cause another to obtain for certain the ease of the later Dharma [life], though he need not obtain the ease of the present Dharma [life].

As for beneficial action that exhorts and guides toward the benefit in both the present and the later Dharma [life] — namely, rightly exhorting and guiding a householder, or a renunciant, to cultivate practice by stages and to head toward freedom from craving — this should be known as beneficial action that exhorts and guides toward the benefit in both the present and the later Dharma [life]. By this he is able to cause another, in the present Dharma [life], to gain bodily pliancy and mental pliancy and to abide in ease; and in the later Dharma [life], either to be born among the pure gods, or, within the nirvāṇa-realm without remaining basis, to enter parinirvāṇa.

Difficult Beneficial Action

What is the bodhisattva's difficult beneficial action? This action should be known to be, in brief, of three kinds. If the bodhisattvas are able to carry out beneficial action toward sentient beings who have not formerly practiced the causes of surpassing wholesome roots, this is named the first difficult beneficial action — why? Because those sentient beings are hard to exhort and guide. If the bodhisattvas are able to carry out beneficial action toward sentient beings who have good causes yet are, at present, attached to a fullness of vast wealth, station, and possessions, this is named the second difficult beneficial action — why? Because they run on, deeply clinging, in a state and place of vast and utmost negligence. If the bodhisattvas are able to carry out beneficial action toward sentient beings who are of the outer paths, attached to their own alien paths, of wrong view and wrong conduct, this is named the third difficult beneficial action — why? Because they stupidly cling to their own tenets and, in clinging, hate and turn their backs on the true Dharma and discipline.

All-Doors Beneficial Action

What is the bodhisattva's all-doors beneficial action? This action should be known to be, in brief, of four kinds: namely, the bodhisattvas earnestly exhort and guide, and go so far as to establish, sentient beings without faith in the fullness of faith; earnestly exhort and guide, and go so far as to establish, sentient beings who break discipline in the fullness of discipline; earnestly exhort and guide, and go so far as to establish, sentient beings of evil wisdom in the fullness of wisdom; and earnestly exhort and guide, and go so far as to establish, sentient beings who are stingy in the fullness of generosity.

Good-Person Beneficial Action

What is the bodhisattva's good-person beneficial action? This action should be known to be, in brief, of five kinds: namely, the bodhisattvas exhort and guide sentient beings in the true meaning; exhort and guide sentient beings in what is timely and fitting; exhort and guide sentient beings in what can draw in the surpassingly excellent benefit of the meaning; gently exhort and guide sentient beings; and with a mind of loving-kindness exhort and guide sentient beings.

All-Kinds Beneficial Action

What is the bodhisattva's all-kinds beneficial action? This action should be known to be of six kinds and of seven kinds, thirteen in all.

What are the six kinds? Namely, the bodhisattvas: if sentient beings should be gathered in, rightly gather them in; if sentient beings should be tamed, rightly tame them; if sentient beings hate and turn their backs on the noble teaching, remove their anger and vexation; if sentient beings dwell in the middle [neither for nor against], cause them to enter the noble teaching; if sentient beings have already entered the noble teaching, rightly bring them to maturity in the three vehicles; if sentient beings are already matured, cause them to gain liberation.

What are the seven kinds? Namely, the bodhisattvas settle a portion of the beings they would convert in the guarding and nurturing of good provisions — that is, either by way of deliverance through the lesser vehicle, or again by way of deliverance through the great vehicle; and just as they cause the beings they would convert to guard and nurture good provisions, so too they rightly settle them in seclusion, or in one-pointedness of mind, or in the purifying of the several hindrances, or in the cultivation of attention; if there be beings of śrāvaka or pratyekabuddha lineage, they rightly settle them within the śrāvaka or pratyekabuddha vehicle; if there be sentient beings of Tathāgata lineage, they rightly settle them within the supreme vehicle of unsurpassed, right and equal awakening.

Request-Fulfilling Beneficial Action

What is the bodhisattva's request-fulfilling beneficial action? This action should be known to be, in brief, of eight kinds. Namely, the bodhisattvas, seeing sentient beings bound by the enwrapment of shamelessness where conscience is called for, open and release them by skillful means, causing them to leave that enwrapment. As with the enwrapment of shamelessness, so too, seeing beings bound by the enwrapment of the lack of shame where abashment is called for, or by the enwrapment of torpor, or of drowsiness, or of restlessness, or of remorse, or by the enwrapment of envy or of stinginess, they likewise open and release them all by skillful means, causing them to leave that enwrapment.

Beneficial Action That Is the Ease of This World and the Next

What is the bodhisattva's beneficial action that is the ease of this world and the next? This action should be known to be, in brief, of nine kinds. Namely, the bodhisattvas, toward other sentient beings, relying on pure bodily action: exhort them to keep far from all killing of life; exhort them to keep far from all taking of what is not given; exhort them to keep far from all wrong conduct of desire; exhort them to keep far from all surā, maireya, and madya — the wines that are grounds of negligence. Relying on pure verbal action: exhort them to keep far from all false speech; exhort them to keep far from all divisive speech; exhort them to keep far from all harsh speech; exhort them to keep far from all frivolous speech. Relying on pure mental action: exhort them to keep far from all covetousness, ill will, and wrong view.

Pure Beneficial Action

What is the bodhisattva's pure beneficial action? This action should be known to be, in brief, of ten kinds. Namely, the bodhisattvas, toward all sentient beings, have five kinds of beneficial action relying on outer purity and five kinds of beneficial action relying on inner purity.

What are the bodhisattva's five kinds of beneficial action toward sentient beings relying on outer purity? First, faultless beneficial action; second, non-turning-back beneficial action; third, gradual beneficial action; fourth, pervading beneficial action; fifth, as-fitting beneficial action. Namely, the bodhisattvas, among sentient beings who are of mixed evil conduct, of former evil conduct, of offending conduct, of defiled conduct, are able to settle them rightly among the wholesome dharmas — this is named the bodhisattva's faultless beneficial action toward sentient beings. Again, the bodhisattvas, toward sentient beings, do not seek from them true liberation or seek the purity of concentration in a place that is not [a place of] liberation, not [a place of] the purity of concentration; rather, right there they are able rightly to exhort and guide — this is named the bodhisattva's non-turning-back beneficial action toward sentient beings. Again, the bodhisattvas, toward sentient beings, first carefully observe: knowing one of inferior wisdom, they expound the shallow Dharma to him, giving instruction and admonition that runs along the coarse and near; knowing one of middling wisdom, they expound the middling Dharma to him, giving instruction and admonition that runs along the middle; knowing one of vast wisdom, they expound the deep Dharma to him, giving instruction and admonition that runs along the subtle and hidden, causing him by stages to cultivate and gather the classes of the wholesome — this is named the bodhisattva's gradual beneficial action toward sentient beings. Again, the bodhisattvas, toward the four castes and on up to gods and humans, all sentient beings, carry out beneficial action of the meaning as far as their strength and ability allow, and toward those who seek benefit and ease, right there exhort and guide them according to their kind — this is named the bodhisattva's pervading beneficial action toward sentient beings. Again, the bodhisattvas, toward sentient beings — if, regarding the classes of wholesome dharmas that are one's own aim, there be those who can be exhorted and guided according to the distinctions of inferior, middling, and superior capacity, and those who can be exhorted and guided by the distinctions of skillful-means capacity — as is fitting for each, exhort and guide them toward that and by that skillful means — this is named the bodhisattva's as-fitting beneficial action toward sentient beings. These are named the bodhisattva's five kinds of beneficial action toward sentient beings relying on outer purity.

What are the bodhisattva's five kinds of beneficial action toward sentient beings relying on inner purity? Namely, the bodhisattvas carry out beneficial action toward sentient beings with the aspiration of vast compassion present before them. Again, the bodhisattvas, in the benefit of the meaning they work for sentient beings, though they undergo every great suffering and toil, are yet untiring in mind and give rise to deep gladness, carrying out beneficial action for sentient beings. Again, the bodhisattvas, though they presently abide in the most surpassing, foremost, and full wealth and station, humble themselves as a slave, as a servant, and also as a filial son, as a caṇḍāla's son — their mind bowed low, apart from arrogance, apart from conceit, and apart from clinging to a self — and carry out beneficial action toward sentient beings. Again, the bodhisattvas, toward sentient beings, with a mind free of craving-attachment and free of all falseness, in true pity carry out beneficial action. Again, the bodhisattvas, toward sentient beings, give rise to a mind of loving pity that is finally without any further turning back, and carry out beneficial action. These are named the bodhisattva's five kinds of beneficial action toward sentient beings relying on inner purity. Thus, relying on inner and outer purity, five kinds each, ten in all — these are named the bodhisattva's pure beneficial action.

Three · Shared Endeavor

What is the bodhisattva's shared endeavor? Namely, the bodhisattvas, if in this meaning and this wholesome root they exhort another to undertake and train, then in this very meaning and this very wholesome root they themselves presently undertake and train, whether equally or more. Thus the bodhisattva's endeavor is the same as another's, and so it is named shared endeavor. The beings he would convert, knowing this shared endeavor that the bodhisattva cultivates, then become firm and settled in the wholesome root they have undertaken to train in, without any turning back. Why? They think thus: "What the bodhisattva exhorts me to undertake and train in must surely be able to bring me benefit and ease. Therefore, what the bodhisattva confers on me, he himself presently practices right within it; there is no such thing as 'knowing yet not benefiting and easing, yet himself presently practicing it.'" It is not the case that the bodhisattvas, by exhorting and guiding sentient beings with a shared endeavor such as this, would let another be able to press the challenge, saying: "You yourself cannot even undertake and train in the wholesome dharmas — how then can you, with the wholesome, earnestly exhort and guide, and again and again instruct and admonish another? You ought first to seek instruction and admonition earnestly from others."

There is the bodhisattva who is [in] shared endeavor with another yet does not himself display the shared endeavor with him; there is the bodhisattva who is not [in] shared endeavor with another yet himself displays the shared endeavor with him; there is the bodhisattva who is [in] shared endeavor with another and also himself displays the shared endeavor with him; there is the bodhisattva who is not [in] shared endeavor with another and also does not himself display the shared endeavor with him.

The first phrase: there is a bodhisattva whose merit and majestic power are wholly equal to those of the several bodhisattvas, who within the bodhisattva path takes himself to be a teacher, his merit and majestic power in no way differing from the bodhisattvas his equals, yet who conceals his own good conduct and does not reveal his own merit and majestic power. The second phrase: there are bodhisattvas who, seeing sentient beings of inferior faith and understanding whose minds give rise to fear at the profound, then rightly deliberate and, for the sake of skillfully converting and guiding them, themselves appear in person sharing their dharma [condition] — that is, they descend among the class of caṇḍālas and on down to the class of dogs; wishing to benefit, to remove calamity and harm, to tame, and to convert them, they purposely take birth within that very same class of caṇḍālas and dogs. The third phrase: there are bodhisattvas who, seeing that the wholesome root undertaken by the one they would convert is still shakable, in order to cause him to abide firmly, presently share the endeavor with him — practicing together, whether equally or more. The fourth phrase: there are bodhisattvas who themselves practice negligence and cast aside the affairs of others.

Conclusion: Three Conditions for Manifest Practice · Two Conditions for Supremacy · Three Conditions for Purity · The Nine Aspects and Their Fruits

Thus have the many kinds of giving and discipline, expounded at large down to the last, shared endeavor, been set forth — of these, all the perfections are able to bring to maturity all buddha-dharmas within oneself, and all the means of gathering are able to bring to maturity all sentient beings, others. This should be known as the bodhisattva's whole works of wholesome dharma, stated in brief.

Again, as with the many kinds of giving and discipline set forth earlier, expounded at large down to the last, shared endeavor — thus the many wholesome dharmas beyond measure that aid the factors of awakening should be known, by three kinds of condition, as to their manifest practice; by two kinds of condition, as to their supremacy; and by three kinds of condition, as to their purity.

Namely, by the three conditions of body, speech, and mind, their manifest practice should be known.

Those wholesome dharmas, because they are vast and because they are free of defilement, should be known as to their supremacy — also named unsurpassed, also named uncommon. It should be known that herein, because of no distinction among sentient beings, no distinction among endeavors, and no distinction among times, they are named vast. "No distinction among sentient beings": namely, the bodhisattvas, universally in the abodes of all sentient beings, universally for all sentient beings of the dharma-realm, cultivate wholesome roots such as giving and the rest — not for themselves alone. "No distinction among endeavors": namely, the bodhisattvas, universally regarding all and every kind of wholesome root such as giving and the rest, diligently undertake and train. "No distinction among times": namely, the bodhisattvas, constantly and without interval, do not leave off exertion nor cast off the yoke of the wholesome; whether by day or by night, in the present Dharma [life] or the later Dharma [life], by this very cause their wholesome roots such as giving and the rest run on constantly without replacement.

It should be known that herein, by four aspects they accomplish freedom from defilement: namely, the bodhisattvas cultivate the wholesome dharmas bearing a glad mind; by this cause, they are without suffering, without grief, without any change or regret. Again, the bodhisattvas cultivate the wholesome roots beyond measure such as giving and the rest without harming or vexing others, without clinging to view-tendencies, without mixing in evil conduct. Again, the bodhisattvas, earnestly and pervading their whole being, regarding the wholesome dharmas beyond measure such as giving and the rest see only their merit, only their truth, only their peace — utterly well settled, undertaking and training rightly, not led by other conditions, not drawn off and away by anything else. Again, the bodhisattvas do not, on account of the wholesome dharmas such as giving and the rest that they cultivate, hanker after a maturational fruit — whether wheel-turning king, or lord Śakra of the gods, or Māra, or Brahmā; nor do they hanker after any return from others. Without any resting place [of dependence], they do not rely on any gain, honor, worldly renown, or even on the sustaining of body and life. By aspects such as these — pure, joined with gladness, without any inequity, earnest, and without dependence — cultivating the wholesome dharmas beyond measure such as giving and the rest, expounded at large down to those ending in shared endeavor, are named free of defilement.

Because they are blazing, because they are unmoving, and because they are well purified, they should be known as to their purity. If the bodhisattvas have entered the ground of pure aspiration, all their wholesome roots are blazing and unmoving. As for "blazing": namely, because this bodhisattva's aspiration is already pure, all his wholesome dharmas, without deliberating, are present in blazing abundance. As for "unmoving": namely, because this bodhisattva's aspiration is already pure, all the wholesome dharmas he has obtained and all he has accumulated are without any turning back, and in the world to come can be without diminution. Such a bodhisattva, through this and that day and night he passes through, and through this and that body of his own he traverses, has all his wholesome dharmas like the moon in its bright phase, increasing only, never diminishing. If the bodhisattvas dwell at the ultimate ground, or are those bound to one more life, in their last existence, all their wholesome dharmas are named well purified — above this there is no further surpassing pure dharma subsumed under the bodhisattva stage.

Thus the wholesome dharmas beyond measure such as giving and the rest, ending in shared endeavor, by three kinds of condition should be known as to their manifest practice, by two kinds of condition as to their supremacy, and by three kinds of condition as to their purity.

Herein, all the giving and all the discipline, expounded at large down to all the shared endeavor — if much cultivated, if well purified, if fully complete — can bring about the fruit of the adamantine, firm body of unsurpassed, right and equal awakening, and of the true Dharma's long abiding. Herein, all the difficult giving and difficult discipline, expounded at large down to the difficult shared endeavor — if much cultivated, if well purified, if fully complete — can bring about the fruit of the Tathāgata's accomplishing of the unequaled, rare, and wondrous Dharma. Herein, all the all-doors giving and all-doors discipline, expounded at large down to the all-doors shared endeavor — if much cultivated, if well purified, if fully complete — can bring about the fruit of the Tathāgata being honored by all the most surpassing sentient beings, gods, and humans. Herein, all the good-person giving and good-person discipline, expounded at large down to the good-person shared endeavor — if much cultivated, if well purified, if fully complete — can bring about the fruit of the Tathāgata being, toward all sentient beings — the footless, the two-footed, the four-footed, the many-footed, those with form, those without form, those with perception, those without perception, and those neither with nor without perception — the most honored and surpassing among all these classes of sentient beings. Herein, all the all-kinds giving and all-kinds discipline, expounded at large down to the all-kinds shared endeavor — if much cultivated, if well purified, if fully complete — can bring about the fruit of the Tathāgata's body adorned with the thirty-two marks of the great person and the eighty minor excellences, subsumed under merit surpassing and beyond measure. Herein, all the request-fulfilling giving and request-fulfilling discipline, expounded at large down to the request-fulfilling shared endeavor — if much cultivated, if well purified, if fully complete — can bring about the fruit of the Tathāgata, when he sits at the seat of awakening, being such that no Māra-foe can vex or touch him, none can shake him. Herein, all the giving that is the ease of this world and the next and the discipline that is the ease of this world and the next, expounded at large down to the shared endeavor that is the ease of this world and the next — if much cultivated, if well purified, if fully complete — can bring about the fruit of the Tathāgata's most surpassing ease of the meditative absorptions, the liberations, the concentrations, and the meditative attainments. Herein, all the pure giving and pure discipline, expounded at large down to the pure shared endeavor — if much cultivated, if well purified, if fully complete — can bring about the fruit of the Tathāgata's four kinds of every-kind purity — namely, purity of the basis relied on, purity of the object, purity of mind, and purity of knowledge; and can also bring about the utterly pure fruit of the Tathāgata's three things-that-need-no-guarding, the ten powers, the four fearlessnesses, the three foundations of mindfulness, and all the exclusive buddha-dharmas.

Thus the bodhisattva's wholesome dharmas such as giving and the rest can bring about the fruit that is unsurpassed and reaches the ultimate; and it should be known that they can also bring about, within the flow of birth-and-death, the surpassing fruits — lovely and faultless, beyond measure and beyond bound — that are the remainder in accord with bodhisattva conduct.

Overall Heading

What is a bodhisattva's making of offerings, attending upon good friends, and cultivation of the immeasurables? A summary verse (uddāna) says: making offerings to the three jewels, attending upon good friends, and cultivating the immeasurables comes last.

One · Making Offerings to the Three Jewels

Overall Heading of the Ten Kinds of Offering

What is a bodhisattva's offering to the Tathāgata? One should know that offering is, in brief, of ten kinds: first, offering to the relics; second, offering to the caitya; third, offering in the presence; fourth, offering not in the presence; fifth, offering done by oneself; sixth, offering that instructs others [to make it]; seventh, offering of goods and reverence; eighth, vast offering; ninth, undefiled offering; tenth, offering by right conduct.

Offering to the Relics · Offering to the Caitya · Offering in the Presence

If a bodhisattva makes offering while personally facing the physical body of the Tathāgata, this is named offering to the relics. If a bodhisattva sets up all manner of offering to everything made for the sake of the Tathāgata — the stūpa, the shrine-niche, the platform, an old caitya, a new caitya — this is named offering to the caitya. If a bodhisattva, at the site of the Tathāgata's body or of a caitya, personally facing it, present and beholding, sets up offering, this is named offering in the presence.

Offering Not in the Presence

If a bodhisattva, at the place of the Tathāgata or the place of a caitya, while setting up his offering-implements in the presence, arouses a mind arisen together with the superior resolve and a mind arisen together with pure faith, reflecting thus: the dharma-nature of one Tathāgata is precisely the dharma-nature of all Tathāgatas of the three times — past, future, and present; the dharma-nature of one Tathāgata's caitya is precisely the dharma-nature of the caityas of all the Tathāgatas in all the worlds of the ten directions, boundless and without limit. Therefore, in making offering today to this Tathāgata before my eyes, I am making offering to all the other Tathāgatas of the three times; in making offering to this caitya before my eyes, I am making offering to the other stūpas, shrine-niches, platforms, old caityas, and new caityas in all the boundless, limitless worlds of the ten directions. One should know that this is named a bodhisattva's making offering, all at one time, to all Tathāgatas and caityas, both in the presence and not in the presence.

If a bodhisattva forms the thought "Tathāgata" toward all the Tathāgatas and caityas not in the presence, and sets up offering universally to all Tathāgatas of the three times and to the caityas of all Tathāgatas in the ten directions, one should know that this is named a bodhisattva's offering solely to the Buddhas and caityas not in the presence.

If a bodhisattva, after the Buddha's parinirvāṇa, for the sake of the Tathāgata builds up figured images — stūpas, shrine-niches, platforms — according to his own strength and ability, whether building one, or two, or many, up to the number of a hundred thousand koṭis: such a bodhisattva has set up, toward the Tathāgata, an offering not in the presence that is broad and vast, and shall obtain an immeasurable, great fruit of merit, taking hold of immeasurable, vast Brahma-merit. By this, the bodhisattva is able, through immeasurable eons and great eons, not to fall into the evil destinies; and by this cause and condition, of the provisions for unsurpassed perfect awakening there is none that is not fulfilled.

Herein: if a bodhisattva makes offering only to the Buddhas and caityas in the presence, one should know that he obtains a broad and vast fruit of merit; if he makes offering only to the Buddhas and caityas not in the presence, one should know that he obtains a great, great fruit of merit; if he makes offering, at one time, to the Buddhas and caityas both in the presence and not in the presence, one should know that he obtains the greatest fruit of merit, than which there is none higher.

Offering Done by Oneself · Offering That Instructs Others

If a bodhisattva, thinking to set up offering at the place of the Tathāgata or the place of a caitya, uses only his own hands to do it, not commanding a slave, a servant, a friend, a subordinate, or a kinsman, and does not set up offering in reliance on any state of indolence or of the several kinds of heedlessness, this is named a bodhisattva's offering done by oneself.

If a bodhisattva, thinking to set up offering at the place of the Tathāgata or the place of a caitya, not only does it himself but also urges his father and mother, wife and children, slaves, servants, friends, subordinates, and kinsmen, as well as other kings, princes, great ministers, elders, householders, brahmins, and the wealthy merchant-chiefs of countries, towns, and villages, down to all men and women great and small, the destitute and afflicted, the caṇḍālas, and the rest, as well as his preceptor, his instructor and the several teachers, all his disciples living with him and living near him, his fellow practitioners of the pure life, those gone forth, the followers of other paths, and the rest — causing them, at the place of the Tathāgata or of a caitya, to make offerings according to their strength and ability, one should know that this is named a bodhisattva's offering made in common by himself and others.

If a bodhisattva who has at present some small portion of goods that could be offered arouses a mind of pity and compassion and purposely gives them to sentient beings who are poor and suffering, of little merit and no strength, causing them to hold and use these at the place of the Tathāgata or of a caitya as offering, wishing that they may in the future receive much ease and joy — those beings, obtaining these goods, make offering to the Tathāgata and caityas, while the bodhisattva himself has therein nothing that he offers: one should know that this is named a bodhisattva's setting up offering solely by instructing others.

Herein: if a bodhisattva makes offering to the Buddhas and caityas only by himself, one should know that he obtains a broad and vast fruit of merit; if he makes offering only by instructing others, one should know that he obtains a great, great fruit of merit; if he is able to make offering both by himself and together with others, one should know that he obtains the greatest fruit of merit, than which there is none higher.

Offering of Goods and Reverence

If a bodhisattva, at the place of the Tathāgata or of a caitya, makes offering with the several kinds of clothing, food and drink, bedding, medicine for the condition of illness, and the utensils that sustain the body; with reverent inquiry, bowing, going out to welcome, and joining the palms; with the several kinds of incense to burn, powdered incense, and paste-incense, garlands, music, banners and canopies, streamers and lamps; with songs of praise and acclaim, the five-wheeled going-for-refuge (the prostration of the five limbs to the ground), hastening around in circumambulation turning to the right — thus making offering. Or he further presents inexhaustible offerings of goods; or he further presents maṇi, pearl, lapis lazuli, conch, jade-disk, coral, agate, cornelian, amber, gold and silver, red pearl, right-spiraling [shells] — this class of precious things; or he further presents maṇi, bracelets, jeweled ornaments, seals, and the other adorning-implements, down to presenting the several kinds of jeweled bells, or scattering rare and marvelous things, or winding on jeweled threads, thus making offering. This is named a bodhisattva's offering of goods and reverence at the place of the Tathāgata or of a caitya.

Vast Offering

If a bodhisattva, at the place of the Tathāgata or of a caitya, sets up over a long time the offering of goods and reverence as laid out above; and adds to it: offering-implements that are many, offering-implements that are fine and marvelous, offering in the presence, offering not in the presence, done by himself, instructing others to do it, offering in the presence with a pure mind and fierce, keen resolution; and, with the roots of goodness thus planted, dedicates them toward unsurpassed perfect awakening — these seven kinds are named a bodhisattva's vast offering.

Undefiled Offering

If a bodhisattva, at the place of the Tathāgata or of a caitya: makes offering with his own hands, harboring no contempt; causes others to make offering; makes offering while not abiding in heedlessness, indolence, or disrespect; makes offering while not casting things down carelessly, not with a scattered and negligent mind, not with a defiled mind; does not, before kings, great ministers, or the several noble and eminent who have faith in the Buddha, in order to seek goods and reverence, fraudulently set up all manner of false offering; makes offering not by smearing with orpiment, not by pouring butter over and washing, not with the several kinds of gulgulu incense, arka flowers, and the rest of impure things — these six kinds are named a bodhisattva's undefiled offering.

The Sources of Wealth for Offering · Offering by Conjured Bodies · Offering by Rejoicing-in-Concert

Again, when a bodhisattva thus makes offering to the Tathāgata and caityas with the offering of goods and reverence, the vast offering, and the undefiled offering, the wealth he uses is either wealth amassed by the strength of his own arm, or wealth sought and obtained from others, or the wealth of one who has already gained mastery over provisions (the spiritual power of mastery over goods) — with these he is able to make such various offerings.

A bodhisattva who has gained mastery over provisions conjures forth a conjured body, whether one or two, or many, up to the number of a hundred thousand koṭis; and all these conjured bodies reverently bow at the place of the Tathāgata and caityas. Further, from each single conjured body he conjures forth many hands, whether a hundred or a thousand, or exceeding this number; and all these hands hold immeasurable, sublime flowers and incense surpassing those of the several heavens, and the several kinds of rare and lovely, surpassing jewels, and scatter them in offering at the place of the Tathāgata and caityas. Further, from all these conjured bodies he conjures forth immeasurable, sublime sounds, singing praise of the Tathāgata's vast and profound true qualities. Further, from all these conjured bodies he conjures forth immeasurable bracelets, jeweled seals, and jeweled adorning-implements of the utmost and most sublime kind, banners and canopies, streamers and lamps, and the several kinds of offering-implements, making offering to the Tathāgata and caityas. Offerings of this class and kind, set up by a bodhisattva who has gained mastery over provisions, all belong to his own mind (are all conjured by his own mind). Such a bodhisattva no longer longs for a Tathāgata to appear in the world. Why? Because this bodhisattva has already realized and entered the stage of non-retrogression, and in coming and going throughout all buddha-lands to make offering he meets no obstruction at all.

Again, if a bodhisattva has no wealth amassed by his own strength, nor wealth sought and obtained from others, nor the wealth of a bodhisattva's gained mastery over provisions with which to set up offering; yet toward all the offering-implements — whether in Jambudvīpa, or the four great continents, or a thousand worlds, two thousand worlds, or the three-thousand-great-thousandfold world, on up to the boundless, limitless worlds of the ten directions — with which the low, the middling, and the high make offering to the Tathāgata, the bodhisattva, with a mind arisen together with pure faith and arisen together with resolution, reflects upon them all-pervadingly and rejoices in them all together. Such a bodhisattva, using very little effort of merit, arouses a boundless, vast offering, and takes hold of the vast provisions for awakening. Toward this the bodhisattva should, constantly and without interruption, arouse a truly good mind and arouse a mind of gladness, and should diligently cultivate and train.

Offering by Right Conduct

If a bodhisattva, moment by moment, instant by instant (a short span at a time, a short span at a time), even down to as brief a time as the milking of a cow once, universally cultivates toward all creeping, moving sentient beings the mind arisen together with loving-kindness, compassion, sympathetic joy, and equanimity; toward all conditioned things cultivates the notion of impermanence, the notion of the suffering of impermanence, and the notion of the not-self of suffering; toward nirvāṇa cultivates the notion of its excellent benefit; toward the Buddha, the Dharma, the Saṅgha, and the perfections cultivates recollection; moment by moment, instant by instant, gives rise toward all dharmas to a small portion of humble acceptance-and-knowledge, believes-and-understands the suchness of the dharma-nature that is apart from words, and gives rise to a mental abiding that is non-conceptual and without marks — how much more so where there is yet more and yet greater of this. And thus he guards the śīla-restraints the bodhisattva has received, diligently cultivates and trains in tranquillity, insight, and the factors of awakening, and likewise rightly and diligently cultivates and trains in all the perfections and in the several means-of-gathering. This is named a bodhisattva's offering by right conduct at the place of the Tathāgata.

This offering is the very first, the highest, the most excellent, the most sublime, the unsurpassed. This offering surpasses the offering of goods and reverence complete in all its kinds spoken of above by a hundredfold, a thousandfold, on up to an upaniṣad of times (a multiple that reckoning and simile cannot reach).

Concluded by the Ten Aspects · Extending to Dharma and Saṅgha

By these ten aspects, one should know [what] is named making offering to the Tathāgata complete in all its kinds. As with making offering to the Buddha, so too with making offering to the Dharma and making offering to the Saṅgha; according to what is fitting, one should know that it is likewise.

The Six Kinds of Superior Resolve

Thus, when a bodhisattva, at the place of the three jewels, arouses offering through the ten kinds of aspect, he should, taking the Tathāgata as his object, arouse six kinds of superior resolve: first, the superior resolve of "the unsurpassed great field of merit"; second, the superior resolve of "possessed of unsurpassed great gracious virtue"; third, the superior resolve of "the honored one among all sentient beings, be they without feet, two-footed, or many-footed"; fourth, the superior resolve of "like the sublime uḍumbara flower, exceedingly hard to meet with"; fifth, the superior resolve of "appearing solitary and alone in the three-thousand-great-thousandfold world"; sixth, the superior resolve of "complete in all worldly and world-transcending qualities, the support of all meanings." By these six kinds of superior resolve, even if he does but a small portion of reflection at the place of the Tathāgata, or at the place of the Tathāgata's Dharma, or at the place of the Saṅgha, and thereby arouses offering, he still obtains an immeasurable, great fruit of merit — how much more so when it is much.

Two · Attending Upon Good Friends

The Seven Questions Posed Overall

Next: with how many aspects does a bodhisattva succeed in being able to act as a good friend? By how many aspects is what a good friend does not made in vain? With how many aspects does he succeed, so that the character of a good friend becomes a support that can be relied upon? Again, with how many aspects does a good-friend bodhisattva perform the deeds of a good friend toward the sentient beings to be transformed? With how many aspects does a bodhisattva attend upon a good friend? With how many notions does he listen to the true Dharma at the place of a good friend? By how many bases, when listening to the Dharma at the place of a good friend, does he form no divergent intent toward the master who expounds the Dharma?

The Eight Limbs That Enable One to Be a Good Friend

One should know that a bodhisattva who succeeds in eight limbs is able to be a good friend, complete in all his aspects: first, abiding in the precepts — abiding sublimely well within the several bodhisattva discipline-precepts, without lack and without breach. Second, being learned — accomplished in awakened wisdom. Third, being possessed of realization — having gained one or another surpassing goodness attained through cultivation, having reached tranquillity and insight. Fourth, being pitying — inwardly possessed of loving-kindness and compassion, able to relinquish his own present-dharma pleasant abiding and, diligently and without slackening, to benefit others. Fifth, being fearless — when expounding the teaching of the true Dharma for others, not, out of terror, losing his mindfulness and his eloquence. Sixth, being forbearing — able to endure others' light mockery, teasing, contemptuous words, resistance, and the like, the pathways of unlovely speech and the several kinds of evil conduct. Seventh, being untiring — his strength full and strong, able to reflect and discern much, so that when expounding the true Dharma amid the four assemblies his speech is not halting and his mind is not fatigued or averse. Eighth, being good in diction — his language complete, not damaging the dharma-nature, his words eloquent and clear.

The Five Aspects by Which What He Does Is Not in Vain

If a bodhisattva is possessed of five aspects and endowed with the several virtues, he is able to be a good friend and what he does is not in vain: first, toward others he first arouses a mind that wishes and seeks to work their benefit and ease; second, he knows their benefit and ease as they really are, awake and without error; third, in the skillful means, the expounding of the Dharma according to the fitting manner, and the disciplining-deeds that accord with what sentient beings can bear, he has capacity and strength; fourth, his mind of benefiting has no weariness; fifth, he is fully possessed of even-minded great compassion, and toward sentient beings of low, middling, or surpassing grade his mind has no partiality.

The Five Aspects That Make Him a Support to Be Relied Upon

If a bodhisattva succeeds in five aspects, so that the character of a good friend becomes a support that can be relied upon, causing others, hearing of him even from afar, to give rise to an exceedingly deep pure faith — how much more so those who get to see him with their own eyes: first, being excellent and sublime — his deportment complete, his deportment tranquil, his deportment fully possessed, all his limbs without agitation. Second, being earnest and grave — the three actions manifesting in conduct without restlessness and without disturbance. Third, being without artifice — not, in order to deceive others, deliberately displaying a dignified and orderly deportment. Fourth, being without envy — never, toward the gains and reverence others obtain from expounding the Dharma, giving rise to what cannot be borne, but ever exhorting himself to invite them to expound the Dharma; and ever urging others to bestow gains and reverence upon them widely, without a flattering or false mind; and ever, toward others, being pure of mind, so that on seeing them expound the Dharma and obtain goods and reverence he gives rise to a deep rejoicing-in-concert; and just as, when he himself obtains gains and reverence, his mind gives rise to gladness, so, on seeing the gains and reverence others obtain, his mind's gladness exceeds even this. Fifth, being frugal — storing few implements, letting go as he gets.

The Five Kinds of Good-Friend Deed

A good-friend bodhisattva, by five aspects, performs the deeds of a good friend toward the sentient beings to be transformed: first, being able to admonish-and-cite (to admonish, correct, and cite their faults); second, being able to cause them to recollect (to cause remembrance); third, being able to instruct; fourth, being able to admonish-and-warn; fifth, being able to expound the Dharma. The full elaboration of these phrases should be known as in the Śrāvaka Stage; instructing and admonishing-warning are expounded at length as in the earlier Chapter on the Lineage of Power.

Attending in Fullness by the Four Aspects

One should know that a bodhisattva, by four aspects, then gains a full attending upon a good friend: first, toward a good friend, in sickness or in health, at all times he makes offering and waits upon him in service, ever arousing love, reverence, and pure faith. Second, toward a good friend, at all times he makes reverent inquiry, bows, goes out to welcome, joins the palms, is diligent and earnest, and cultivates the deeds of harmony and reverence as offering. Third, toward a good friend, at all times he makes offering with clothing, food and drink, bedding, medicine for the condition of illness, and body-sustaining utensils that accord with the Dharma. Fourth, toward a good friend, if he is rightly relying upon him, in a matter that accords with the Dharma, whether joining or parting [with the friend's view], he turns as is fitting without swaying or wavering, disclosing [the truth] as it really is, forming a mind that reveres the teaching, and at all times goes to him, reverently serves him, inquires of him, and listens and receives.

The Five Notions in Listening to the Dharma

If a bodhisattva wishes to listen to the Dharma, he should form five kinds of notion and listen to the true Dharma from a good friend: first, forming the notion of a jewel — because of its being hard to obtain. Second, forming the notion of an eye — because it is the meaning that is the causal nature able to gain the vast, innate, sublime wisdom. Third, forming the notion of light — because, having gained the vast innate wisdom-eye, it is the meaning of illuminating with even discernment, in all its kinds, all that is really to be known. Fourth, forming the notion of a great fruit and surpassing merit — because it is the meaning that is the causal nature able to gain the unsurpassed sublime track of nirvāṇa and the three [kinds of] awakening. Fifth, forming the notion of a blameless great delight — because, though in the present dharma one has not yet gained nirvāṇa and the three [kinds of] awakening, yet the discerning of the Dharma as it really is, through tranquillity and insight, is the meaning that is the causal nature of a blameless great joy.

The Five Bases on Which He Forms No Divergent Intent

If a bodhisattva wishes to listen to the Dharma from a good friend, then, toward the master who expounds the Dharma, by five kinds of basis he forms no divergent intent, and with a purely pure mind lends his ear and listens to the Dharma: first, toward a breach of the precepts he forms no divergent intent — that is, he does not form this thought: "This person breaks the precepts and does not abide in the discipline; I now should not listen to the Dharma from him." Second, toward a breach of lineage he forms no divergent intent — that is, he does not form this thought: "This person is of humble birth and low surname; I now should not listen to the Dharma from him." Third, toward a breach of appearance he forms no divergent intent — that is, he does not form this thought: "This person is ugly of countenance; I now should not listen to the Dharma from him." Fourth, toward a breach of diction he forms no divergent intent — that is, he does not form this thought: "This person's words are not well adorned; I now should not listen to the Dharma from him." — But he relies on the meaning; he should not rely on the words. Fifth, toward a breach of comeliness he forms no divergent intent — that is, he does not form this thought: "This person's language is coarse and harsh, and he harbors much anger and ill-will, not expounding the several Dharmas with comely words; I now should not listen to the Dharma from him."

Thus, when a bodhisattva wishes to listen to the Dharma, toward these five bases he should form no [divergent] intent, but should reverently take hold of the true Dharma, and toward the master who expounds the Dharma he never sees a fault (does not see his faults). If there is a bodhisattva whose wisdom is faint and weak, who gives rise in his mind to disdain and contempt toward the master who expounds the Dharma and does not wish to listen to the true Dharma from him, one should know that this conduct does not seek self-benefit, and it loses the surpassing wisdom.

Three · Cultivating the Immeasurables

The Three Kinds of Cultivating the Four Immeasurables

What is a bodhisattva's cultivation of the four immeasurables — loving-kindness, compassion, sympathetic joy, and equanimity? It is said that a bodhisattva has, in brief, three kinds of cultivating the four immeasurables: first, the immeasurable with sentient beings as object; second, the immeasurable with dharmas as object; third, the immeasurable without object.

If a bodhisattva, toward all the sentient beings of the three groups (the three classes), sets them up as of three kinds — those without suffering and without pleasure, those with suffering, and those with pleasure; and toward the first of these, those who wish and seek pleasure, arouses the superior resolve of giving pleasure, and, taking the ten directions universally as his object, abiding in an unerring resolution toward sentient beings, cultivates the mind arisen together with loving-kindness, one should know that this is named the loving-kindness that has sentient beings as its object. If a bodhisattva, abiding in the superior resolve of the notion "dharmas only," rightly contemplates that there are only dharmas, with "sentient being" designated fictively, and cultivates the mind arisen together with loving-kindness, one should know that this very [cultivation] is named the loving-kindness that has dharmas as its object. If a bodhisattva, further, toward the several dharmas is apart from discrimination and cultivates the mind arisen together with loving-kindness, one should know that this very [cultivation] is named the loving-kindness without object. As with the differences of the three kinds of loving-kindness — with sentient beings as object, with dharmas as object, and without object — so too with the three of compassion, sympathetic joy, and equanimity; one should know that it is likewise.

If a bodhisattva, toward those with suffering, arouses the superior resolve of removing suffering, and, taking the ten directions universally as his object, cultivates the mind arisen together with compassion, this is named compassion. If a bodhisattva, toward those with pleasure, arouses the superior resolve of rejoicing-along, and, taking the ten directions universally as his object, cultivates the mind arisen together with sympathetic joy, this is named sympathetic joy. If a bodhisattva, toward these very three kinds of sentient being — those without suffering and without pleasure, those with suffering, and those with pleasure — each according to its order, arouses the superior resolve of being apart from the three confusions of delusion, anger, and greed, and, taking the ten directions universally as his object, cultivates the mind arisen together with equanimity, this is named equanimity.

Shared and Not Shared

Herein, as for a bodhisattva's immeasurables of loving-kindness and the rest that have sentient beings as object, one should know that their character is shared in common with the followers of other paths. If they have dharmas as object, one should know that their character is shared in common with the several śrāvakas and pratyekabuddhas, and not shared with the followers of other paths. If they are without object, one should know that their character is not shared with any śrāvakas, pratyekabuddhas, or followers of other paths.

The Resolve of Ease-and-Joy and the Resolve of Benefit · Pity

Again, among a bodhisattva's immeasurables, one should know that three are subsumed under the resolve of ease-and-joy, namely loving-kindness, compassion, and sympathetic joy; and one should know that one is subsumed under the resolve of benefit, namely equanimity. Thus all of a bodhisattva's immeasurables are named pity; because it is by succeeding in this that bodhisattvas are named the pitying.

The Hundred-and-Ten Sufferings

Herein, a bodhisattva, in the realm of sentient beings, observes and sees a hundred and ten kinds of suffering, and toward the several sentient beings cultivates the immeasurable of compassion. Which are named the hundred and ten sufferings?

It is said that there is one suffering: the suffering of undifferentiated flowing-round — because all sentient beings, without exception, all fall into the suffering of flowing-round.

Further there are two sufferings: first, the suffering that has craving for its root, namely the suffering produced when a lovable thing alters or is destroyed; second, the suffering born of the maturation of delusion, namely that when one is touched by a fierce and keen bodily feeling, one at once grasps at "I" and "mine" toward one's own body, is deluded and confounded, and gives rise to extreme lamentation, and by this cause and condition receives the feeling of two arrows — the feeling of the bodily arrow and the feeling of the mental arrow.

Further there are three sufferings: first, the suffering of suffering; second, the suffering of the conditioned; third, the suffering of destruction.

Further there are four sufferings: first, the suffering of separation, namely the suffering produced by parting from what one loves; second, the suffering of severing-and-destruction, namely the suffering produced by dying through relinquishing one's share of the common lot; third, the suffering of continuance, namely the suffering produced by dying and being born again and again thereafter, revolving in succession; fourth, the ultimate suffering, namely the suffering of the five appropriating aggregates in those classes of sentient beings that definitely have no capacity for parinirvāṇa.

Further there are five sufferings: first, the suffering conditioned by the enwrapment of covetous desire; second, the suffering conditioned by the enwrapment of anger; third, the suffering conditioned by the enwrapment of dullness-and-drowsiness; fourth, the suffering conditioned by the enwrapment of restlessness-and-regret; fifth, the suffering conditioned by the enwrapment of doubt.

Further there are six sufferings: first, the suffering of cause, because of practicing the cause of the evil destinies; second, the suffering of fruit, because of being born in the several evil destinies; third, the suffering of seeking wealth and position; fourth, the suffering of diligently guarding [them]; fifth, the suffering of no satisfaction; sixth, the suffering of alteration and destruction. These six kinds are spoken of overall as suffering.

Further there are seven sufferings: first, the suffering of birth; second, the suffering of aging; third, the suffering of illness; fourth, the suffering of death; fifth, the suffering of meeting with the hated; sixth, the suffering of parting from the loved; seventh, the suffering of seeking yet not obtaining.

Further there are eight sufferings: first, the suffering of cold; second, the suffering of heat; third, the suffering of hunger; fourth, the suffering of thirst; fifth, the suffering of being not one's own master; sixth, the suffering of tormenting oneself (namely the class of the unbound and other such followers of other paths); seventh, the suffering of being tormented by others (namely encountering the touch of others' hands, clods of earth, and the like, and the touch of mosquitoes, gadflies, and the like); eighth, the suffering of abiding a long time in a single kind of deportment (the suffering of maintaining one and the same deportment for a long time).

Further there are nine sufferings: first, the suffering of one's own decline; second, the suffering of others' decline; third, the suffering of kinsmen's decline; fourth, the suffering of the decline of wealth and position; fifth, the suffering of the decline of health (losing one's health); sixth, the suffering of the decline of the precepts; seventh, the suffering of the decline of view; eighth, present-dharma suffering; ninth, later-dharma suffering.

Further there are ten sufferings: first, the suffering of lacking the several provisions of food; second, the suffering of lacking the several provisions of drink; third, the suffering of lacking the provisions for riding and conveyance; fourth, the suffering of lacking the provisions of clothing; fifth, the suffering of lacking the provisions of adornment; sixth, the suffering of lacking the provisions of implements and utensils; seventh, the suffering of lacking the provisions of incense, garlands, and paste-adornments; eighth, the suffering of lacking the provisions of song, dance, and music; ninth, the suffering of lacking the provisions of illumination; tenth, the suffering of lacking the provisions of men and women to serve and attend.

One should know that there are, further, another nine kinds of suffering: first, all-suffering; second, vast suffering; third, all-gates suffering; fourth, the suffering of wrong conduct; fifth, the suffering of flowing-round; sixth, the suffering of not according with one's wishes; seventh, the suffering of violation-and-harm; eighth, the suffering that follows-and-pursues; ninth, all-kinds suffering.

Within all-suffering there are further two sufferings: first, the suffering produced by past causes; second, the suffering produced by present conditions.

Within vast suffering there are further four sufferings: first, long-time suffering; second, fierce-and-keen suffering; third, mixed-class suffering; fourth, uninterrupted suffering.

Within all-gates suffering there are likewise four sufferings: first, the suffering of the narakas (hells); second, the suffering of the animals; third, the suffering of the world of ghosts; fourth, the suffering subsumed under the good destinies.

Within the suffering of wrong conduct there are further five sufferings: first, the suffering aroused in the present dharma by offending against others, others not benefiting [one]; second, the suffering aroused by using the several kinds of unequal food and drink, the elements [of the body] being unequal; third, the suffering aroused by acting spontaneously while pressed and urged by present-dharma suffering; fourth, the several sufferings that arise from being much bound by the enwrapment of the afflictions and secondary afflictions received through abiding much in unprincipled attention; fifth, the several evil-destiny sufferings to come that are received through much arousing the several kinds of evil conduct of body, speech, and mind.

Within the suffering of flowing-round there are further six kinds of suffering — the suffering of turning-round in birth-and-death with no fixity of birth: first, no fixity of one's own body; second, no fixity of father and mother; third, no fixity of wife and children; fourth, no fixity of slaves and servants; fifth, no fixity of friends, officials, and kinsmen; sixth, no fixity of wealth and position. "No fixity of one's own body" means that one was formerly a king and later a servant. "No fixity of father and mother and the rest" means that those who were formerly father, mother, and even kinsmen, later, through turning-round, become on the contrary enemies-and-harmers and evil companions. "No fixity of wealth and position" means that one was formerly greatly rich and noble, and later utterly poor and lowly.

Within the suffering of not according with one's wishes there are further seven sufferings: first, wishing and seeking long life, but not according with what one wishes, the suffering of a short life is produced; second, wishing and seeking a fair form, but not according with what one wishes, the suffering of ugliness is produced; third, wishing to be born into a high lineage, but not according with what one wishes, the suffering of a low lineage is produced; fourth, wishing and seeking great wealth, but not according with what one wishes, the suffering of poverty is produced; fifth, wishing and seeking great strength, but not according with what one wishes, the suffering of feebleness is produced; sixth, wishing and seeking to know clearly the object-realm to be known, but not according with what one wishes, delusion and unwisdom operate and suffering is produced; seventh, wishing and seeking to surpass others, but not according with what one wishes, being on the contrary surpassed by others, great suffering is produced.

Within the suffering of violation-and-harm there are further eight sufferings: first, for the several householders, the suffering produced by the loss and reduction of such things as wife and children; second, for the several who have gone forth, the suffering produced by the increase of the afflictions of greed and the rest; third, the suffering produced by the pressing torment of famine and dearth; fourth, the suffering produced by the pressing torment of enemies; fifth, the suffering produced by the pressing torment of the perils and constrictions of the wilderness; sixth, the suffering produced by being bound in subjection to another; seventh, the suffering produced by the harm of limbs and joints not being complete; eighth, the suffering produced by the pressing torment of killing and binding, hewing and cutting, beating and flogging, and driving-out and banishment.

Within the suffering that follows-and-pursues there are further nine sufferings — by the eight worldly dharmas there are eight kinds of suffering: first, the suffering of a destructible thing at the time of its destruction; second, the suffering of an exhaustible thing at the time of its exhaustion; third, the suffering of an aging thing at the time of its aging; fourth, the suffering of a diseased thing at the time of its disease; fifth, the suffering of a mortal thing at the time of its death; sixth, the suffering of no gain; seventh, the suffering of no renown; eighth, the suffering of being reproached — these are named the eight sufferings; ninth, the suffering of wishing-and-seeking. These are spoken of overall as the suffering that follows-and-pursues.

Within all-kinds suffering there are further ten sufferings. That is, as spoken of above, there are five kinds of suffering counteracted by the five pleasures: first, the suffering of cause; second, the suffering of feeling; third, the suffering of merely lacking pleasure; fourth, the suffering of feeling not ceasing; fifth, the suffering — counteracted by the four pleasures of "departure, seclusion, tranquillity, and awakening" — of "the household, the fetters of the desire realm, applied thought, and the ordinary being"; these are named the five sufferings. Further there are five sufferings: first, the suffering of pressing torment; second, the suffering of lacking the several provisions; third, the suffering of the elements being unequal; fourth, the suffering of what one loves altering and being destroyed; fifth, the suffering of the coarse-and-heavy of the affliction-class of the three realms; these are named the five sufferings. The former five and these five make ten kinds of suffering in all; one should know that these are named all-kinds suffering.

The former fifty-five (from the one suffering to the ten sufferings), added to the present fifty-five (unfolded from the other nine kinds of suffering), make a hundred and ten kinds of suffering in all — these are the object-realm that a bodhisattva's compassion takes as its object. Because of taking this realm as object, the several bodhisattvas' compassion arises, increases, and reaches fullness in cultivation.

The Nineteen Sufferings and the Great Compassion

Again, a bodhisattva, toward the great heap of suffering, taking nineteen kinds of suffering as object, arouses great compassion. Which are named the nineteen kinds of suffering? First, the suffering of the maturation of delusion; second, the suffering subsumed under the suffering of the conditioned; third, the ultimate suffering; fourth, the suffering of cause; fifth, the suffering of birth; sixth, the suffering of self-inflicted torment; seventh, the suffering of the decline of the precepts; eighth, the suffering of the decline of view; ninth, the suffering of past causes; tenth, vast suffering; eleventh, the suffering of the narakas; twelfth, the suffering subsumed under the good destinies; thirteenth, the suffering produced by all wrong conduct; fourteenth, the suffering of all flowing-round; fifteenth, the suffering of unwisdom; sixteenth, the suffering of increase; seventeenth, the suffering that follows-and-pursues; eighteenth, the suffering of feeling; nineteenth, the suffering of the coarse-and-heavy.

The Four Conditions of Great Compassion

By reason of four kinds of condition, compassion is named "great compassion": first, because it arises taking as object the sufferings of sentient beings, which are exceedingly deep, subtle, and hard to understand. Second, because it is formed by accumulated practice over a long time — that is, the several bodhisattvas accumulate and practice it over immeasurable hundreds of thousands of great eons. Third, because it is aroused with fierce and keen attention toward its object — that is, the several bodhisattvas, held fast by compassion through this attention, for the sake of the cause and condition of stilling the sufferings of sentient beings, can relinquish even a hundred thousand bodies and lives, how much more a single body and single life; and can bear, for the several sentient beings, all the kinds of great suffering of punishment. Fourth, because it is utterly pure — that is, the several bodhisattvas have reached the ultimate bodhisattva purity, and the several Tathāgatas have reached the Tathāgata purity of the buddha-ground.

Cultivating Compassion to Perfume the Mind · Awakening Is Established by Compassion

Again, when a bodhisattva, by the hundred and ten sufferings spoken of above, cultivates the mind of compassion toward the several sentient beings, this is the cultivating of all the compassion that a bodhisattva has; and he is further able swiftly to realize the purity of the resolve of compassion, to realize and enter the bodhisattva's stage of the pure resolve, and toward the several sentient beings to gain the bodhisattva's mind of utmost intimacy and warmth, mind of utmost cherishing and remembrance, mind of wishing to do them kindness, mind that never wearies, mind that would receive suffering in their stead, and mind that is gentle, masterful, and capable. The several noble śrāvakas, though they have already realized and entered the present-observation of the truth of suffering and reached the ultimate, and though a mind conjoined with a deep and far-reaching aversion toward suffering turns on in them in succession, are still not the equal of the bodhisattva, who, with a mind that goes before in compassion toward the several sentient beings, rightly observes them as having fallen into the great heap of a hundred and ten kinds of suffering.

Because a bodhisattva thus perfumes and cultivates his mind with the compassion he has cultivated: of inner and outer things, there is no small portion that he cannot relinquish; there is no discipline-restraint that he cannot train in; there is no harm from others that he cannot bear; there is no vigor that he cannot arouse; there is no meditative absorption that he cannot realize; there is no sublime wisdom that he cannot enter. Therefore, if someone asks the Tathāgata, "By whom is bodhisattva-awakening established?", he always rightly answers, saying: bodhisattva-awakening is established by compassion.

The Four Meritorious Excellences

As with each single immeasurable spoken of above, so with all: each has immeasurable bodhisattva wish-fulfilling perfect virtues turning along with it; each is able to take hold of an immeasurable, lovable fruit; each turns along in immeasurable kinds, wholly sublime, good, and blameless. One should know that a bodhisattva who diligently cultivates such immeasurables is able to gain four kinds of meritorious excellence: that is, by cultivating these immeasurables, he first gains the most excellent present-dharma pleasant abiding; he takes hold of and increases immeasurable, most excellent provisions of merit; he is able to be firm in his resolve toward unsurpassed perfect awakening; and, for the sake of benefiting the several sentient beings, he is able to bear within birth-and-death all the great sufferings.

General Heading: The Uddāna of Fifteen Gates

What are the bodhisattva's factors of awakening? The uddāna (summary verse) says: conscience-and-shame, firm-strength-holding, no-weariness, knowing-treatises-and-worlds, right reliance, unobstructed knowledges, provisions, the factors of awakening, tranquillity-and-insight, skillful means, the dhāraṇīs, right aspiration, the three samādhis, and the four Dharma-uddānas — that is, the fifteen gates of this chapter: conscience and shame; firm-strength-holding nature; the mind without weariness; the good knowledge of treatises; the good knowledge of the world; cultivating and correcting the four reliances; the four analytical knowledges; the provisions for awakening; the factors of awakening; tranquillity and insight; skillful means; the dhāraṇīs; right aspiration; the three samādhis; the four Dharma-uddānas.

1 · Conscience and Shame

What is called the bodhisattva's conscience and shame? It should be known that conscience and shame have, in brief, two kinds: first, their intrinsic nature; second, their bases.

As for the intrinsic nature: when a fault is being enacted, the bodhisattvas are able to be rightly aware that "this of mine is contrary to the Dharma," and within, a sense of disgrace arises — this is called conscience; and within that very [awareness], being further able to be rightly aware, keeping a reverent awe of others, an outward sense of disgrace arises — this is called shame. The bodhisattva's sense of disgrace is by its very nature already sharp — how much more so when cultivation is added to it. In this way it should be known — this is called the intrinsic nature of the bodhisattva's conscience and shame.

As for the bases, there are in brief four kinds: if the bodhisattvas feel disgrace at not going along with and establishing the things that ought to be done, it should be known that this is called the first basis; if they feel disgrace at going along with and establishing the things that ought not to be done, it should be known that this is called the second basis; if they feel disgrace at covering over their own evil, it should be known that this is called the third basis; if, regarding the regret (remorse) they have given rise to over their own [wrongdoing], they have something to lean on and, following after it, do not let go, and by this feel disgrace, it should be known that this is called the fourth basis. In this way it should be known — this is called the bases of the bodhisattva's conscience and shame.

2 · The Firm-Strength-Holding Nature

What is the bodhisattva's firm-strength-holding nature? It should be known that this nature has, in brief, two kinds: first, its intrinsic nature; second, its bases.

As for the intrinsic nature: the nature able to restrain the defiled mind, the nature that does not follow the afflictions and act at their pleasure, the nature able to endure suffering, the nature that — though the many kinds of sharp, dreadful terrors are present before it — remains, in right effort, wholly unmoved and untilted; being conjoined with the nature of valor, able to reflect and discern rightly, and by this coming to accomplish the firm-strength-holding nature. In this way it is called the intrinsic nature of the firm-strength-holding nature.

The bodhisattva's firm-strength-holding nature, thus, should in brief be known to have five bases: first, the time of encountering, amid the round of birth-and-death, the manifold great sufferings, and the manifold errant conduct of the beings to be trained; second, for the sake of benefiting the beings, vowing to take on the long-lasting flow of birth-and-death; third, meeting the disputes and challenges of factions of heterodox theory, and being set amid a great assembly to proclaim the meaning of the Dharma; fourth, vowing to uphold all the training-points that a bodhisattva ought to learn; fifth, hearing the vast, most profound, hard-to-conceive Dharma. This is called the bases of the firm-strength-holding nature.

3 · The Mind Without Weariness

What is the bodhisattva's mind without weariness? It should be known that by five causes-and-conditions the bodhisattva is, in every right effort universally, of a mind without weariness: first, the bodhisattva by his very nature has strength of his own, and so is without weariness; second, the bodhisattva, in this very mind without weariness, again and again habituates himself, and so is without weariness; third, the bodhisattva, by taking in vigor and valor through skillful means, is able rightly to contemplate in sequence the successively surpassing [attainments] gained before and after, and so is without weariness; fourth, the bodhisattva accomplishes the sharp, superior power of subtle wisdom's right discernment, and so is without weariness; fifth, the bodhisattva's sharp compassion for the beings, his most pitying mind, is constantly present, and so he is without weariness.

4 · The Good Knowledge of Treatises

What is the bodhisattva's good knowledge of treatises? It is said that the bodhisattvas, regarding the phenomena associated with the name-, phrase-, and letter-bodies within the five sciences, well receive them from others and are well able to master them fluently in speech. As for the subtle meaning of such phenomena, they either well listen to and well decide it from others, or with concentrated diligence well select and well reflect on it themselves. Such bodhisattvas, knowing the Dharma and knowing the meaning, in order not to forget or lose the Dharma and the meaning, are constantly diligent and do not abandon effort; and in order to know the successively new-and-newer, later-and-later surpassing distinctions of Dharma-and-meaning, though hearing and reflection have already reached their culmination, they yet by this gradually mature and, in this Dharma-and-meaning, gain pure faith. By these aspects, it should be known that the bodhisattva's knowledge of treatises is measurelessly perfect and without error.

5 · The Good Knowledge of the World

The World of Beings: Peril, Delusion, and the Five Turbidities

What is the bodhisattva's good knowledge of the world? It is said that the bodhisattvas, universally regarding all the world of beings, know as it truly is: this world is exceedingly perilous, exceedingly deluded — though there is birth, old age, and death, and dying and being born again and again, yet the beings, regarding the ascent-beyond and the escape from old age and death and the rest, do not know it as it truly is.

Again, the bodhisattvas know as it truly is: when the world of beings has the several defilements, it is the time of the turbid age's increase; when it is without the several defilements, it is the time of the turbid age's decline. This is spoken with reference to the five turbidities: first, the turbidity of lifespan; second, the turbidity of beings; third, the turbidity of afflictions; fourth, the turbidity of views; fifth, the turbidity of the eon.

As at the present time, human lifespan is short and brief, the longest-lived not exceeding a hundred years, whereas in former times it was not so — this is called the turbidity of lifespan. As at the present time, beings for the most part do not recognize father and mother, do not recognize ascetic or brahmin, do not recognize the household elder who is worthy of reverence, the one who works what is right and beneficial, the one who does what ought to be done; feel no dread before the faults of this world or the faults of the world to come; do not cultivate generosity, do not do meritorious deeds, do not receive the fasting observance, do not receive the pure precepts — whereas in former times it was not so — this is called the turbidity of beings. As at the present time, beings for the most part practice unrighteous greed and inequitable greed, grasp swords and grasp weapons, quarrel-litigate-and-contend, largely act with flattery, deceit, fraud, and false speech, take in wrong teachings, and there are measureless kinds of evil, unwholesome phenomena present that may be known — whereas in former times it was not so — this is called the turbidity of afflictions. As at the present time, beings for the most part, in order to ruin the right Dharma and to destroy the right Dharma, set up many counterfeits resembling the right Dharma, taking as their lead the false pursuit of wrong teaching and wrong meaning — whereas in former times it was not so — this is called the turbidity of views. As at the present time, [the world] gradually enters upon the intermediate eon of famine, and there are now many famines to be found; gradually enters upon the intermediate eon of pestilence, and there are now many pestilences to be found; gradually enters upon the intermediate eon of the sword, and there are now many mutually slaughtering swords to be found — whereas in former times it was not so — this is called the turbidity of the eon. This is called the bodhisattva's knowing the world of beings as it truly is.

The Receptacle-World and the Eight Aspects of Contemplating the World

Again, the bodhisattvas know as it truly is the breaking-down and coming-to-be of the several receptacle-worlds, and know them according to the distinctions of the receptacle-world's breaking-down and coming-to-be. Again, the bodhisattvas know as it truly is: the world, the arising of the world, the cessation of the world, the practice that leads on to the arising of the world, the practice that leads on to the cessation of the world, and the gratification, the danger, and the escape of the world.

There Are Only Provisional Names

Again, the bodhisattvas know as it truly is: the eye through to the mind, the several non-material aggregates, and the derived matter of the four great elements, joined together to compose the body of a person — there are only these, provisionally named "a personhood." Concerning whatever conception there is within it — whether "I" or "a being" — this is only conception, nothing more. Concerning whatever self-referring utterance there is within it — "I see form with my eye," and, spoken at length, down to "I know phenomena with my mind" — this too is only self-referring utterance, nothing more. Concerning whatever conventional speech there is within it — saying this elder has such-and-such a name, such-and-such a kind, such-and-such a clan-lineage, such-and-such food and drink, such-and-such reception of pain or pleasure, such-and-such a long life, such-and-such a long abiding, such-and-such a reaching to the very limit of his lifespan — this too is only conventional speech, nothing more. The bodhisattva knows all of this as it truly is.

Because the bodhisattvas know as it truly is the distinctions of flux in the world of beings, the distinctions of flux in the receptacle-world, the meaning of the world contemplated under the eight aspects, and the ultimate meaning of the several worlds, they are therefore said to have good knowledge of the world.

The Way of Conducting Oneself in the World

Next, if the bodhisattva sees one who is superior both in years and in virtue, he is able to receive and greet him rightly, to spread a seat and invite him to be seated, respectfully to inquire, to bow, to join palms, and to be earnest, cultivating the practice of harmony and reverence. If he sees one alike in years and virtue, he is able to greet and respond and cheer rightly, with soft and lovely words to converse together, not measuring himself by leaning on the pride-toward-equals (the pride that arises toward one's equal). If he sees one inferior both in years and in virtue, then according to his strength and ability he urges the other to cultivate surpassing virtue; he displays the little virtue the other truly has, covers over the many faults the other truly has, and to the very end does not expose him so as to make him ashamed, nor slight and crush him so as to make his mind sink back dejected; knowing the other has some seeking — whether of wealth or of Dharma — he to the very end does not turn his face away from him, nor knit his brows; he does not mock the other's mistakes and lapses, nor look down upon one who has lost his position of honor.

Toward all these beings of the inferior, equal, and superior classes, on seeing them, he first with kind intent inquires after them, praising them with a "welcome," settles them without error, and is able rightly, according to his strength, to gather them in with wealth and with Dharma. Though set in a position of honor and superiority, toward the beings he to the very end is not perverse, does not prize himself as rare, nor is he haughty. The beings he has gathered in, even though he must furnish and supply them, whether they be sick or not sick, he to the very end does not cast away; in bodily action and verbal action, there is nothing in which he does not go along with them. Acquaintance and stranger — toward all he is of equal mind; as friend and as companion, he is without resentment and without rift. Toward all the beings who are without refuge and without protection, according to his strength and ability he makes himself a refuge and a protection. He does not, under the pretext of some other matter, provoke another's sorrow and suffering, causing him even for a moment to dwell in what is not peaceful and happy. If for some reason he must talk and laugh, he does so in accord with principle, and does not talk and laugh in a way not in accord with principle. Even when he meets one whose friendship is most intimate and close, alike in years and without any barrier, he does not join in talk of unkind speech. To the very end he does not long harbor rancor and resentment toward another; and if for a time it arises, he does not point out and denounce the other's hidden faults. If he is reviled by another through body or speech, he consoles himself either by well reflecting and discerning, or by relying on the right Dharma, or by reflecting on his own faults, and does not reproach the other. His mind is quiet and not flighty; his bodily, verbal, and mental actions, when set in motion, are surely first examined in detail. He is universally able to keep far from the fourteen defiling deeds, to guard the six directions, to keep far from the four evil friends, and to gather in the four good friends — all of this, it should be known, is fully as set forth in the Śikhālaka Sūtra.

Or, for the sake of matters of present benefit, in accord with meaning, wealth, and position, he gives rise to full striving and full guarding, and equitably nourishes his life. In all the crafts and occupations of the world he attains skill; without flattery, without illusion, by nature he does not deceive others. Toward the enacting of faults he deeply harbors conscience and shame; complete in right conduct, he honors right conduct and guards right conduct. What has been entrusted and deposited [with him] may be deeply relied upon and trusted. Toward the wealth and goods of others he schemes for nothing; when he borrows another's goods, he to the very end does not repudiate the debt; when he apportions goods held in common, he is equitable and without fraud; when both parties know a thing is a true jewel but the seller does not recognize it, he still names it a jewel and pays its price, and does not wrong the other by even a hair's breadth. In worldly affairs of the time, his bearing suffices to be a model and standard; for the benefit of the world, he disputes rightly and is quick of wit. Amid the various matters that ought to be done, when others rightly come to seek his aid, he is a helper to them all; honest, plain, and unshakable, he does not put them off with some other pretext; he well manages undertakings, and does not manage what is unwholesome. If he be a sovereign king, he governs the world by the Dharma, not by what is contrary to the Dharma, and does not delight in punishment. If he rules over a great multitude, he urges them to give up evil discipline and to cultivate good discipline.

He accomplishes the eight kinds of noble-and-sagely speech: regarding what is seen, when asked, he answers by saying he has seen; regarding what is heard, sensed, and known, when asked, he answers by saying he knows; regarding what is not seen, when asked, he answers that he has not seen; regarding what is not heard, not sensed, and not known, when asked, he answers that he does not know.

The bodhisattva accomplishing such phenomena — as the world is to be rightly known, as the world is to be rightly turned within, in all of that he knows as it truly is — is for this reason said to have good knowledge of the world.

6 · Cultivating and Correcting the Four Reliances

(The root text here enters a fascicle boundary: within the Basic Section, the Bodhisattva Stage, the fifteenth; the First Yoga-Station; the Chapter on the Factors of Awakening, the seventeenth, part two.)

What is the bodhisattva's cultivating and correcting the four reliances? It is said that the bodhisattvas, for the sake of seeking the meaning, listen to the Dharma from others, not for the sake of seeking worldly ornamented diction. When the bodhisattva, seeking the meaning and not the words, listens to the Dharma, even if he meets a teaching in ordinary vocal sounds, he yet relies on the meaning and reverently listens to and receives it.

Again, the bodhisattvas know as it truly is the dark speaking and the great speaking; and having known it as it truly is, they take principle as their reliance, and do not directly give faith-acceptance to a Dharma merely because it is spoken by an elder, by a person widely known and acknowledged, or by the Buddha, or by the Saṅgha — for this reason they do not rely on the person. Because the bodhisattva thus takes principle as his reliance and does not take the person as his reliance, his mind does not waver regarding the true meaning, and within the right Dharma he is not carried off by other conditions.

Again, the bodhisattvas, toward the Tathāgata, deeply plant right faith, deeply plant purity, wholly clarified; they rely only on the Tathāgata's scriptures of definitive meaning, and do not rely on the non-definitive. Because they take the scriptures of definitive meaning as their reliance, regarding the Dharma and the Vinaya spoken by the Buddha they cannot be drawn off. Why? Because the non-definitive-meaning scriptures spoken by the Buddha, expounding the meaning of the underlying nature through various gateways, are not yet decided, still give rise to doubt, and are not of definitive meaning; if the bodhisattvas were not decided even regarding the scriptures of definitive meaning, then regarding the Dharma and the Vinaya spoken by the Buddha they could still be drawn off.

Again, the bodhisattvas take the knowledge-and-vision of true realization as the real, and do not take hearing and reflection — for that is only a cognizing of Dharma-and-meaning, and is not the knowledge of true realization. These bodhisattvas know as it truly is: what the knowledge attained through cultivation ought to know is not what the cognitions attained through mere hearing and reflection can fathom. Having known this as it truly is, on hearing all the utterly, most profound Dharma-and-meaning spoken by the Tathāgata, they to the very end do not slander it.

This is called the bodhisattva's cultivating and correcting the four reliances. Because he well cultivates by relying on the right four reliances, four measures are briefly shown: the meaning spoken, right principle, the great teacher, and the true realizing knowledge of the wisdom attained through cultivation. Again, because the bodhisattvas, taking all four reliances as their support, diligently give rise to right effort, they clearly reveal, without confusion, the path of deliverance-and-departure.

7 · The Four Analytical Knowledges

What are the bodhisattva's four analytical knowledges as cultivated by the bodhisattva? It is said that the bodhisattvas, regarding all the alternative gateways of all phenomena, the exhaustive-extent nature and the such-as-it-is nature, by the unimpeded, non-regressing knowledge attained through cultivation — this is called the bodhisattva's analytical knowledge of the Dharma. Again, the bodhisattvas, regarding all the alternative characters of all phenomena, the exhaustive-extent nature and the such-as-it-is nature, by the unimpeded, non-regressing knowledge attained through cultivation — this is called the bodhisattva's analytical knowledge of the meaning. Again, the bodhisattvas, regarding all the explanatory terms of all phenomena, the exhaustive-extent nature and the such-as-it-is nature, by the unimpeded, non-regressing knowledge attained through cultivation — this is called the bodhisattva's analytical knowledge of the terms. Again, the bodhisattvas, regarding all the class-distinctions of all phenomena, the exhaustive-extent nature and the such-as-it-is nature, by the unimpeded, non-regressing knowledge attained through cultivation — this is called the bodhisattva's analytical knowledge of eloquence.

If the bodhisattvas, relying on these bodhisattva's four analytical knowledges, it should be known that they gain the measureless, most surpassing skill in the five subjects: first, skill in the aggregates; second, skill in the elements; third, skill in the sense-bases; fourth, skill in dependent origination; fifth, skill in the possible-and-impossible. The bodhisattva, by these four aspects, is himself able, regarding all phenomena, subtly and well to manifest right full awakening, and is also good at revealing it to others without error. Beyond this and above it, there is none who "is himself able subtly and well to manifest right full awakening," much less who "is good at revealing it to others without error."

8 · The Provisions for Awakening

What are the bodhisattva's provisions for awakening? It should be known that such provisions for awakening have, in brief, two kinds: first, the provision of merit; second, the provision of wisdom. As for the extended-distinguishing meaning of these two provisions, it is as set forth earlier in the Chapter on the Benefit of Self and Others — its characters should be known [there]. Again, of these provisions of merit and of wisdom, what the bodhisattva cultivates in the first incalculable great eon should be known as of the low grade; what he cultivates in the second incalculable great eon should be known as of the middle grade; what he cultivates in the third incalculable great eon should be known as of the high grade.

9 · The Thirty-Seven Factors of Awakening

What is the bodhisattva's diligent cultivation of the thirty-seven factors of awakening? It is said that the bodhisattvas, relying on the bodhisattva's four analytical knowledges, by the subtle wisdom taken in by good skillful means, regarding the thirty-seven factors of awakening know them as they truly are, and yet do not take realization of them. These bodhisattvas, universally regarding all the thirty-seven kinds of factors of awakening of the two vehicles' principled purport, know them all as they truly are — regarding the thirty-seven kinds of factors of awakening of the śrāvaka-vehicle's principled purport and of the great-vehicle's principled purport, they know them all as they truly are. As for the thirty-seven kinds of factors of awakening of the śrāvaka-vehicle's principled purport, they know them as they truly are as set forth earlier in the Śrāvaka Stage — all of it should be known [there].

What is the bodhisattva's knowing as it truly is the thirty-seven kinds of factors of awakening of the great-vehicle's principled purport? It is said that the bodhisattvas are able, upon their body, to abide in the contemplation following-the-body, not discriminating upon their body "there is a being-nature," nor discriminating "all kinds whatsoever are utterly without being-nature"; and again, upon their body, they know as it truly is the Dharma-nature that is free of the intrinsic nature of verbal expression — it should be known that this is called abiding, by way of the ultimate-meaning principled purport, upon the body, in the contemplation following-the-body, cultivating the foundation of mindfulness. If the bodhisattvas turn in accord with the subtle wisdom of the measureless established principled purport, it should be known that this is called abiding, by way of the conventional principled purport, upon the body, in the contemplation following-the-body, cultivating the foundation of mindfulness. As with abiding upon the body in the contemplation following-the-body, cultivating the foundation of mindfulness, so it should be known likewise for all the remaining foundations of mindfulness and all the remaining factors of awakening.

Thus the bodhisattvas, regarding phenomena such as the body, do not discriminate suffering, do not discriminate its arising, do not discriminate "this is the cessation of what is to be done," and do not discriminate "this is the path that is the cause of attaining cessation"; and again, upon this very [ground], they know as it truly is the Dharma-nature that is free of the intrinsic nature of verbal expression — whether the Dharma-nature of suffering, the Dharma-nature of arising, the Dharma-nature of cessation, or the Dharma-nature of the path. It should be known that this is called, by way of the ultimate-meaning principled purport, taking the cultivation of the factors of awakening as one's support, cultivating in relation to the truths. If the bodhisattvas turn in accord with the subtle wisdom of the measureless established principled purport, it should be known that this is called, by way of the conventional principled purport, cultivating in relation to the truths.

Ten · Tranquillity and Insight

Herein, the bodhisattva, right within all phenomena, discerns nothing at all — this should be known as tranquillity. If, with respect to all phenomena, there is the true knowledge in accord with the real that ranges over the ultimate mode of principle, and the wondrous conventional knowledge that ranges over the immeasurable mode of principle established by convention — this should be known as insight.

Herein, the bodhisattva has, in brief, four practices that should be known as tranquillity: first, that which goes before the ultimate and conventional knowledge; second, the fruit of the ultimate and conventional knowledge; third, that which, throughout all conceptions of idle proliferation, turns without effort; fourth, that which, right within such an ineffable bare thing, by having no character and discerning nothing at all, is stilled in mind and tends toward the equal nature, the single-flavored real nature of all phenomena. By these four practices, the bodhisattvas' path of tranquillity turns onward, until, step by step, they are able to realize the fullness of the knowing and seeing of unsurpassed perfect awakening.

Herein, the bodhisattva has, in brief, four practices that should be known as insight: namely, that which goes before those four practices of the path of tranquillity, together with the wondrous insight that, with respect to all phenomena, keeps far from the wrong-grasping extreme of "over-affirmation" and keeps far from the wrong-grasping extreme of "under-denial," and that accords with the immeasurable mode of principle by which the distinctions among all phenomena are established. By these four practices, the bodhisattvas' path of insight turns onward, until, step by step, they are able to realize the fullness of the knowing and seeing of unsurpassed perfect awakening. This is called the brief account of the bodhisattva's tranquillity and insight.

Eleven · Skill in Means

What is the bodhisattva's skill in means (upāya-kauśalya)? It should be known that, stated in brief, there are twelve kinds: those directed inward, toward cultivating and realizing all the buddha-dharmas, are six in kind; those directed outward, toward ripening all sentient beings, are also six in kind.

The Six Directed Inward

What are the six kinds of skill in means directed inward, toward cultivating and realizing all the buddha-dharmas? First, the bodhisattva, toward all sentient beings, moves along in company with a heart of compassion, longing for them and not forsaking them. Second, the bodhisattva knows all conditioned activities thoroughly, in accord with the real. Third, the bodhisattva forever, toward all the wondrous knowledge of unsurpassed perfect awakening, with a deep heart takes delight. Fourth, the bodhisattva, because he takes as his ground his longing for sentient beings, does not forsake birth-and-death. Fifth, the bodhisattva, because he takes as his ground his knowing all conditioned activities thoroughly in accord with the real, revolves in birth-and-death yet his heart is undefiled. Sixth, the bodhisattva, because he takes as his ground his delight in the buddha-knowledge, is blazingly diligent. It should be known that these are called the bodhisattva's six kinds of skill in means directed inward, toward cultivating and realizing all the buddha-dharmas.

The Six Directed Outward · General Statement

What are the six kinds of skill in means directed outward, toward ripening all sentient beings? First, the bodhisattva's skill in means is able to make sentient beings, by a slight root of goodness, draw down an immeasurable fruit. Second, it is able to make sentient beings, by employing but slight effort, draw in vast and immeasurable roots of goodness. Third, toward sentient beings who spurn and turn their backs on the Buddha's holy teaching, it removes their anger and vexation. Fourth, toward sentient beings who stand midway before the Buddha's holy teaching, it makes them enter in. Fifth, toward those who have already entered into the Buddha's holy teaching, it makes them ripen. Sixth, toward those who have already ripened in the Buddha's holy teaching, it makes them attain liberation.

A Slight Root of Goodness Draws Down an Immeasurable Fruit

What is the bodhisattva's skill in means that makes sentient beings, by a slight root of goodness, draw down an immeasurable fruit? Namely, the bodhisattvas, by skill in means, exhort sentient beings to give away a poor and meager thing — down even to the very lowest, a single ball of roasted-grain meal — bestowing it upon a lowly and filthy field, down even to the class of squirming, creeping beasts; and, having made this gift, they turn it over toward the seeking of unsurpassed perfect awakening. Such a root of goodness, though the thing given and the field to which it is given are both lowly, by the force of the turning-over draws down an immeasurable fruit.

Slight Effort Draws In Vast Roots of Goodness

What is the bodhisattva's skill in means that makes sentient beings, by slight effort, draw in vast and immeasurable roots of goodness? Namely, the bodhisattvas' skill in means: if there are sentient beings who, out of resolute conviction, take up a wrong fasting-abstinence — down even to not taking food for a whole month, and the like — the bodhisattva proclaims for them the eightfold holy fasting-abstinence law, making them cast away the wrong fasting-abstinence that is utterly toilsome and draws down an unloved fruit, and exhorting them to train in the right fasting-abstinence that is not utterly toilsome and draws down a greatly loved fruit. If there are sentient beings who practice self-mortifying austerities, striving without slackening, who raise a wrong-means notion and seek liberation, he preaches for them the Middle Way, making them keep apart from the two extremes and causing them to enter in. If there are sentient beings who seek, in their notion, to be born in heaven, and who raise wrong means — hurling themselves off cliffs, rushing into fire, cutting off food and drink, and the like — he proclaims for them the meditative absorption free of error, making them win the abiding in ease within the present dharma, and reach the surpassing fruit of birth in heaven to come, which is without the several toils and hardships and arises together with joy and ease. If there are sentient beings who put faith in the brahmins' Vaidika spells, falsely reckoning that by diligently upholding, reciting, and reading them one attains ultimate purity, he by means exhorts them to uphold, recite, and reflect on the meaning within the Buddha's holy teaching.

Again, rightly for others, thus and thus proclaiming and disclosing the wondrous dharma, associated with the very deep emptiness that the Tathāgata has spoken, so as to make them give rise to a bold and decisive world-weariness and a fierce and keen pure faith — merely by such a single instant of a good mind moving along in company with world-weariness and pure faith, one can yet draw in vast roots of goodness beyond all reckoning, how much more when it is continuous and unbroken.

Again, the bodhisattvas, with all the sundry surpassing and wondrous rare treasures, fragrant garlands, and articles of offering that the world holds, raising a superior resolve that moves along with pure faith, make an offering of resolute conviction to the Buddha, the Dharma, and the Saṅgha, and also lead others to perform such an offering of resolute conviction. Again, at every place in all the worlds of the ten directions where offering is made to the Buddha, the Dharma, and the Saṅgha, they, with just such a superior resolve moving along with pure faith, take them all round about as their object, deeply giving rise to sympathetic rejoicing, and also lead others to make this sympathetic rejoicing. Again, the bodhisattvas forever cultivate the recollection of the Buddha, the recollection of the Dharma, and so on down to the recollection of the gods, and also lead others to cultivate the six recollections. Again, the bodhisattvas, by mind-and-word discernment, pay reverent homage to the Buddha, the Dharma, and the Saṅgha, down even to the end of their lives, letting no time pass in vain, and also lead others to perform this deed of homage. Again, the bodhisattvas, toward all the meritorious deeds of all sentient beings in the ten directions, rejoice sympathetically in every one, and also lead others to make this sympathetic rejoicing. Again, the bodhisattvas, toward all sentient beings in the ten directions, enter into the superior resolve of vast compassion, vowing with their own bodies to bear in every one's stead all their grief and suffering, and also lead others to raise up this vow of compassion. Again, the bodhisattvas, toward all lapses and all transgressions past and present, with a heart pure and pliant, loving and gladly following the precepts they have trained in, contemplate themselves as facing the place of the Buddhas, the World-Honored Ones of the ten directions, and with utmost sincerity lay them bare, repenting the past and cultivating the future, and also lead others to perform this deed — thus, again and again laying bare what has been transgressed, by employing slight effort, all the karmic obstacles attain release. Again, the bodhisattvas, having already possessed the supernormal powers and gained mastery of mind, everywhere in the ten directions, at the places of the Buddha, the Dharma, and the Saṅgha and in the midst of sentient beings, conjure up many and sundry conjured deeds, drawing in an immeasurable, great store of merit. Again, the bodhisattvas forever cultivate loving-kindness, compassion, sympathetic joy, and equanimity, and also lead others to make this cultivation. In such ways the bodhisattva, by slight effort, draws in the several surpassing and wondrous fruits of vast and immeasurable roots of goodness.

The Six Kinds of Skill in Means · General Statement

What is the bodhisattva's skill in means that, toward sentient beings who spurn and turn their backs on the Buddha's holy teaching, removes their anger and vexation; that, toward those who dwell midway, makes them enter in; that, toward those who have already entered in, makes them ripen; and that, toward those who have already ripened, makes them attain liberation? Namely, the bodhisattvas, in order to accomplish these four kinds of benefit-and-welfare for sentient beings, have — it should be known, stated in brief — a further six kinds of skill in means: first, the skill in means of according-and-reconciling; second, the skill in means of jointly setting up a covenant; third, the skill in means of a resolve of a differing part; fourth, the skill in means arising from pressure; fifth, the skill in means of bestowing kindness and requiting kindness; sixth, the skill in means of ultimate purity.

According-and-Reconciling

What is the bodhisattva's skill in means of according-and-reconciling? Namely, the bodhisattvas, before preaching the dharma for those sentient beings, should first, by means, accord with them: they display and set in motion a soft and lovely bearing of body and speech, and also display and set in motion a drawing-near, a giving, and a going-along, removing the anger and vexation that has arisen in the being toward himself; the anger and vexation removed, love and respect are born; love and respect born, delight arises in the dharma; and thereupon he proclaims for him the right dharma. The right dharma proclaimed, as befits him, is easy to enter and easy to understand, timely and step by step, without inversion, able to draw down benefit-and-welfare, and able to withstand challenge. In the matter of taming that being, [the bodhisattva] perfects the most surpassing heart that wishes to do him good and to be compassionate: he displays supernormal powers, mind-reading (knowing the being's mental intentions), and the disclosing preaching of the right dharma in accord with principle; or he requests others [to do so], or for his sake conjures up many and sundry extraordinary conjured deeds, so that that being is entirely tamed. If treatises that draw down benefit-and-welfare are exceedingly brief, he is able to elaborate them; if treatises that draw down benefit-and-welfare are exceedingly broad, he is able to state them briefly, causing him to take them up and hold them. He makes for him a bringing-to-mind, and grants him the raising of challenges. Once the being is able to receive and hold the dharma, [the bodhisattva] further, a step onward, opens the right meaning broadly for him. Again, in the matter of the samādhi-gateways of entering-in and of universally taking all as object, he is able to give a teaching and admonition that accords, benefiting sentient beings by making them cultivate the practice of benefit.

If there are sentient beings who, toward the scriptures associated with the very deep emptiness that the Buddha has spoken, do not understand the hidden intent and meaning of the Tathāgata — these scriptures saying that all phenomena are without intrinsic nature, are without any thing, are without arising and without ceasing, saying that all phenomena are all equal to open space, all like an illusion or a dream — they, having heard them, are unable to understand them according to their meaning, and their hearts give rise to fright and dread, and they defame all such scriptures, saying they are not what the Buddha spoke. The bodhisattva, for such sentient beings, by skill in means reconciles them in accord with principle, taking the very deep meaning of the Tathāgata's hidden intent within these scriptures and harmonizing it just as it is, and drawing in that being.

The bodhisattva, when he rightly reconciles in this way, says for them: this scripture does not say that all phenomena whatsoever are altogether nothing at all, but says that the "intrinsic nature as it is spoken" of phenomena is altogether nothing at all — and so it says "all phenomena are without intrinsic nature." Although there is all that is spoken of and expressed, and in dependence on it the expressings-in-speech come to turn, yet the "speakable intrinsic nature" that is expressed of it, in the sense of the highest meaning, is not its intrinsic nature — and so it says "all phenomena are without any thing." Since the reasoning of the intrinsic-nature-as-spoken of all phenomena is thus, and it has from the very origin been nothing at all, then what is there that could arise, what is there that could cease? — and so it says "all phenomena are without arising and without ceasing."

For example, in open space there are many forms and form-activities to be found, and open space contains and receives all the several forms and form-activities — within open space there presently appear the sundry deeds of going, or coming, or standing, of rising, falling, bending, and stretching; if at that time one removes and dispels all the forms and form-activities, then at that very time only the pure open space of the nature-without-form appears in its character. In just the same way, right upon this ineffable thing that resembles open space, there are the several wrong conceivings-and-discernments made by speech, and the graspings that follow along with idle proliferation, turning like form-activities; and all these wrong conceivings-and-discernments and graspings-following-idle-proliferation by speech, resembling the several form-activities, are contained and received by the ineffable thing that resembles open space. If at some time the bodhisattva, by wondrous holy knowledge, removes and dispels all the wrong conceivings-and-discernments and graspings-following-idle-proliferation that arise from speech, then at that time the bodhisattva, the most surpassing holy one, by wondrous holy knowledge realizes the ineffable thing of phenomena — shown forth as only "the intrinsic-nature of all speech is a non-nature" — for example, as the pure character of open space appears; and neither is there any further remaining intrinsic nature, beyond this, that ought to be sought out. And so it proclaims "all phenomena are all equal to open space."

Again, just as an illusion and a dream are not, as they appear, really existent in accord with the real, and yet the shape and stuff of all illusions and dreams are not altogether nothing at all — in just the same way, phenomena are not, as they appear by the force of the habituation of fools' speech, really existent in accord with the real, and yet the ineffable intrinsic nature, in the sense of the ultimate, of all phenomena is not altogether nothing at all. By the reasoning entered into through this means, all phenomena are neither existent nor non-existent, being like an illusion or a dream, their nature not-two — and so it proclaims "all phenomena are all like an illusion or a dream."

In this way the bodhisattva, everywhere throughout the dharma-realm of all phenomena, grasps no small part and forsakes no small part, makes no under-denial and makes no over-affirmation, and there is nothing he lets go to ruin: if a phenomenon is really existent, he knows it as really existent; if a phenomenon is really non-existent, he knows it as really non-existent; and as he knows it, thus does he disclose it. It should be known that this is called the bodhisattva's skill in means of according-and-reconciling.

Jointly Setting Up a Covenant

What is the bodhisattva's skill in means of jointly setting up a covenant? Namely, the bodhisattvas, if they see sentient beings who come seeking food and drink and the other ten kinds of things for sustaining the body, then set up a covenant (an agreement) jointly with them, saying: if you can know the kindness of father and mother and reverently make offering to them, and to the several śramaṇas and brahmins and the rest (as broadly stated before), down even to being able to uphold the pure precepts — then I, according to your wish, will give you food and drink and the several things for sustaining the body; but if you cannot, then I will not give them to you. In this way the bodhisattva, if he sees sentient beings who come seeking the several matters of fields, matters of dwellings, the several matters of markets, matters of the king, matters of walled cities, matters of wealth, matters of grain, or who come seeking the several crafts-industries and the several sciences, or who come seeking to be friends together, or who come seeking to make a marriage together, or who come seeking to hold a town-gathering together, or who come seeking help in managing an enterprise — the bodhisattva sets up a covenant with him, saying: if you can know the kindness of father and mother and reverently make offering to them (as broadly stated before) — then I will give you fields and dwellings, and, broadly stated, down to helping you manage your enterprise.

Again, the bodhisattvas, if they see sentient beings who have the several faults and transgressions, or who are accused and prosecuted, or who, for having done the several unbeneficial deeds, are seized by others and are about to be punished with bonds, severing, beating, humiliation, coercion, banishment, and exile; or who are seized by others and are about to be flogged, bound, and sold — the bodhisattva then, as far as he is able and with all his strength, sets up a covenant, saying: if you can know the kindness of father and mother and reverently make offering to them (as broadly stated before) — then I will by means rescue you, making you escape from this peril. Again, the bodhisattvas, if they see sentient beings who meet with the several dreads — of kings, robbers, water, fire, humans and non-humans, of not being able to live, of ill repute, and the like — the bodhisattva then sets up a covenant, saying: if you can know the kindness of father and mother and reverently make offering to them (as broadly stated before) — then I will by means rescue you, making you avoid this dread. Again, the bodhisattvas, if they see sentient beings who wish to meet with one they love, or seek to be parted from one they do not love, the bodhisattva then sets up a covenant, saying: if you can know the kindness of father and mother and reverently make offering to them (as broadly stated before) — then I will fulfill your wish, making the loved one meet and the unloved one part. Again, the bodhisattvas, if they see sentient beings afflicted by the suffering of illness, set up a covenant, saying: if you can know the kindness of father and mother and reverently make offering to them (as broadly stated before) — then I will save you from your illness-suffering, making you attain ease.

Those sentient beings, having thus had a covenant set up for them by the bodhisattva, swiftly receive-and-train in the several classes of the good, and swiftly remove-and-cut off the several classes of evil; and the bodhisattva is able in every case to fulfill their wish. It should be known that this is called the bodhisattva's skill in means of jointly setting up a covenant.

A Resolve of a Differing Part

What is the bodhisattva's skill in means of a resolve of a differing part? Namely, the bodhisattvas, having set up a covenant with sentient beings, if those sentient beings, in the several matters spoken of above, do not, according to their wish, swiftly practice — the bodhisattva then, toward the several matters spoken of above that he had sought, in no case gives them — solely for the sake of benefiting that being, and not out of some other resolve does he not give them to him. In just the same way, toward the several kinds of sentient beings who are amid the several places of peril, the several places of dread, who wish to meet with one they love, seek to part from one they do not love, or are troubled by illness-suffering, he provisionally, for the time, sets them aside — solely for the sake of benefiting that being, and not out of some differing mind does he set them aside, not out of some differing mind does he fail to rescue them. In this way the bodhisattva, when toward sentient beings he by means displays and sets in motion a deed that is hard and fierce, does so solely to benefit, not out of any remaining resolve; step by step making him, at another time, according to his wish, cut off the several evils and train in the several goods — and so by means he provisionally, for the time, sets him aside.

If there are sentient beings who, though they seek nothing of the bodhisattva, and have no manifold perils (broadly stated, down to having no illness-suffering), yet have with the bodhisattva a prior intimate and warm acquaintance, the bodhisattva, toward him, as is fitting, exhorts and guides him to cut off the several evil dharmas and cultivate the several good dharmas — namely, making him know the kindness of father and mother and reverently make offering to them, broadly stated down to receiving-and-training in accord with pure moral discipline. If that being, though favored with such exhortation and guidance from the bodhisattva, still deliberately, out of levity and license, does not carry it out, the bodhisattva then outwardly displays a bearing of wrath and reproach — solely wishing to benefit, not out of a resolve of wrath; in all that he does he displays perverseness and turning-away — solely to benefit, not out of a resolve of forsaking; or toward a certain class of person he displays and sets in motion the deed of an unbeneficial worldly one — solely to benefit, not out of a resolve of harm. In this way the bodhisattva, in the deeds he outwardly displays toward sentient beings, is of a "differing part" from the character of his inner resolve (the outer character and the inner mind not agreeing); by this cause-and-condition he by means settles that being in place, making him step by step cut off the several evils and step by step cultivate the several goods. And so this means of the bodhisattva's for taming sentient beings is called the bodhisattva's skill in means of a resolve of a differing part.

Arising from Pressure

What is the bodhisattva's skill in means arising from pressure? Namely, the bodhisattvas, whether being a householder-master or acting as a king, gain a dominant power, and toward their own kinsfolk and their own subjects are able rightly to instruct and admonish. As is fitting they say: "My several kinsfolk, my several subjects — if any of them, toward father and mother, does not know to requite kindness, broadly stated down to breaking the precepts, then I shall cut off the clothing and food and drink that I regularly grant him, or shall flog and punish him; or my kinsfolk shall become estranged from him, or my subjects shall be forever banished." And [the bodhisattva] moreover installs a man skillful, alert, and quick, ever making him observe and watch those matters. By this cause, those sentient beings, in dread of chastisement, diligently cut off the several evils and diligently cultivate the several goods. Though they have no wish or desire toward cultivating the good, by this means they are forcibly pressed to cultivate it. Therefore it is called the skill in means arising from pressure.

Bestowing Kindness and Requiting Kindness

What is the bodhisattva's skill in means of bestowing kindness and requiting kindness? Namely, the bodhisattvas first, toward sentient beings, according to their strength, in greater or lesser measure perform an act of kindness: either giving what they need, or relieving their peril, or removing their terror, or making them meet with the loved, or making them part from the unloved, or curing their illness-suffering, so that they attain ease. When those sentient beings, deeply aware of the kindness, wish to requite the virtue, the bodhisattva then exhorts them to cultivate the good, and by this receives the requital of kindness. He says: "You need not repay me with some other worldly wealth or goods to count as a great requital of kindness; if you can know the kindness of father and mother and reverently make offering to them, broadly stated down to upholding the pure precepts — this alone is called requiting kindness greatly, most greatly." The bodhisattva thus first, toward sentient beings, bestows kindness, and then exhorts and praises "cultivating the good is itself a great requital of kindness"; and by this means he makes them, toward the good, diligently train. Therefore it is called the skill in means of bestowing kindness and requiting kindness.

Ultimate Purity

What is the bodhisattva's skill in means of ultimate purity? Namely, the bodhisattvas, abiding at the ultimate ground of the bodhisattva, having well purified the bodhisattva-path, first display taking birth within the like-part [company] of the Tuṣita heaven. Immeasurable sentient beings think thus, saying: "That bodhisattva, so-and-so, has now been born within the like-part company of the Tuṣita heaven, and before long shall descend to be born in Jambudvīpa and shall realize unsurpassed perfect awakening. May we be able to meet with him and not miss him; and wherever this bodhisattva is born, may we too be able to be born there." Thus, in order to make immeasurable sentient beings raise up a right wish and delight, and in order to have them cultivate this wish and delight much.

Again, this bodhisattva, passing away from the company of the Tuṣita heaven, descends to the human realm, and is born into a house of high nobility or of eminent lineage — namely a royal house, or the house of a state-preceptor — and casts away the sundry surpassing and wondrous desirable pleasures of the world, with no longing left, and in purity leaves the household life: in order to make sentient beings give rise to reverence. Again, he displays vowing to undertake hard-to-practice austerities: in order to make sentient beings who are resolutely convinced of austerities cast away what they delight in. Again, he realizes unsurpassed perfect awakening: in order to make the remaining sentient beings, toward the awakening-and-liberation of the same course, give rise to a surpassing delight. Again, having realized unsurpassed perfect awakening, he does not at once preach the right dharma for sentient beings, but waits for the god-king Brahmā to come in person and request it: in order to make sentient beings give rise to reverence toward the right dharma — they will think thus: "The dharma about to be preached must be surpassing and wondrous, and that is why now Brahmā, longing for the World-Honored One to preach this dharma, has come in person to request it." Again, he contemplates the world with the buddha-eye — so as not to let sentient beings make such a defamation: "It was only because Brahmā came in person to request it, and out of respect for Brahmā, that he preached the right dharma; it was not out of his own compassion for sentient beings; he was spurred on by another, and was not himself able to know whether the occasion was suitable or not." In order to break through such a wrong grasping of that class of sentient beings, he first contemplates the world with the buddha-eye, and then turns the unsurpassed wheel of the dharma — such as no one in all the world had ever turned. In this way he again proclaims the right dharma and lays down the training-precepts. This is called the bodhisattva's skill in means of ultimate purity. By the skill in means spoken of here, there is no further skill in means that yet surpasses or is more wondrous than this — and so it is called ultimate purity.

In this way the six kinds — whether brief or broad — of skill in means that the bodhisattva has spoken of are able to remove all the anger and vexation of sentient beings who spurn and turn their backs on the holy teaching; those who dwell midway, they make enter in; those who have already entered in, they make ripen; those who have already ripened, they make attain liberation. Beyond this there is nothing further or fuller. This is called the bodhisattva's skill in means.

Twelve · The Wondrous Dhāraṇīs

What are the bodhisattva's wondrous dhāraṇīs? It should be known that such wondrous dhāraṇīs are, in brief, of four kinds: first, the dharma-dhāraṇī; second, the meaning-dhāraṇī; third, the spell-dhāraṇī; fourth, the dhāraṇī for attaining the bodhisattva's acceptance.

What is the bodhisattva's dharma-dhāraṇī? Namely, the bodhisattvas gain such a sustaining force of mindfulness and wisdom, and by this sustaining force, toward the immeasurable scriptures that they have heard but never before heard, whose wording they have not rehearsed, that they have not thoroughly mastered, that are gathered up under name-body, phrase-body, and syllable-body, whose sequence is intricately interwoven, whose sequence is compiled — across immeasurable time they are able to hold them without forgetting. This is called the bodhisattva's dharma-dhāraṇī.

What is the bodhisattva's meaning-dhāraṇī? Namely, as said before; the difference being: right upon the immeasurable meaning of that dharma, which their mind has not rehearsed and has not thoroughly mastered, across immeasurable time they are able to hold it without forgetting. This is called the bodhisattva's meaning-dhāraṇī.

What is the bodhisattva's spell-dhāraṇī? Namely, the bodhisattvas gain such mastery in meditative equipoise, and by this mastery empower those spell-phrases that are able to remove sentient beings' calamities and afflictions, making those phrases all become potent, potent in the highest degree, nothing wasted, able to remove not one kind only but the several kinds of calamities and afflictions. This is called the bodhisattva's spell-dhāraṇī.

What is the bodhisattva's dhāraṇī for attaining the bodhisattva's acceptance? Namely, the bodhisattvas accomplish the naturally-firm cause-conduct and are fully furnished with wondrous wisdom; dwelling alone in an empty and idle place, stilled and without speech, never with a single thing, they walk seeing the path; they eat knowing the measure, do not eat mixed with filth, and eat one class only; ever in deepest meditative absorption, in the night-watch they sleep little and are awake much; and toward the spell-phrases that the Buddha has spoken for attaining the bodhisattva's acceptance, they are able to reflect on them in truth and reality. Their spell-words say: iṭṭhi miṭṭhi kiṭṭhi bhikṣānti padāni svāhā. Right upon the meaning of such spell-phrases they examine, reflect, weigh, and contemplate. When he thus rightly practices toward the meaning of such spell-phrases, not hearing it from another, he naturally penetrates through: he knows that such spell-phrases are altogether without meaning, are the perfectly-accomplished real, and are only meaning-less; he knows in accord with the real that the meaning of these phrases is just "meaning-less." Therefore, beyond this, he seeks no further meaning — reaching this, it is called the wondrous-and-good penetration of the meaning of the spell-phrases.

After he has rightly penetrated the meaning of such spell-phrases, then following this meaning, not hearing it from another, he himself rightly penetrates the meaning of all phenomena. Namely, toward this meaning he penetrates in this way: the meaning of the intrinsic nature of all phenomena that is spoken and expressed in all speech is one and all not accomplished as real; there is only the ineffable intrinsic nature of phenomena, and this is the meaning of intrinsic nature. After he has rightly penetrated this meaning of the intrinsic nature of phenomena, beyond this there is no further meaning to be sought. Because of well penetrating this meaning, he gains the most surpassing, vast gladness. Thereby the bodhisattva attains dhāraṇī, and it should be said that he has attained the bodhisattva's surpassing acceptance established by these dhāraṇī-phrases. Because he attains this acceptance, these bodhisattvas shall before long attain the pure surpassing resolve, having turned by the surpassing acceptance of the higher-grade Ground of Practice-through-Resolute-Conviction. It should be known that this is called the bodhisattva's dhāraṇī for attaining the bodhisattva's acceptance.

Herein, the bodhisattva's dharma-dhāraṇī and meaning-dhāraṇī, if [attained] after passing the first incalculable great eon, after already entering the Ground of Pure Surpassing Resolve, are then settled, firmly established, and vast; below this, whether by the force of a vow or in dependence on meditative absorption, though there is some attaining, it is not settled, not firmly established, not vast. As said for the two dhāraṇīs of dharma and meaning, so should the spell-dhāraṇī be known to be. The dhāraṇī for attaining the bodhisattva's acceptance is, as explained above, attained just so.

If the bodhisattvas are furnished with four kinds of quality, they then gain such dhāraṇīs, and lacking any one it cannot be. Which four kinds of quality? First, toward the several desires they have no craving-attachment; second, toward another's surpassing affairs they raise no jealous grudge, and are not envious of another's glory; third, toward all that is sought they give equally, without regret; fourth, toward the right dharma they deeply give rise to gladness — one who gladdens in the dharma, toward the bodhisattva-canon and the mātṛkā (the matrix) of the bodhisattva-canon deeply and heartily loves and delights.

Thirteen · The Right Vow

What is the right vow that the bodhisattva cultivates? It should be known that this vow is, in brief, of five kinds: first, the vow of arousing the mind; second, the vow of taking birth; third, the vow of what is to be practiced; fourth, the right vow; fifth, the great vow.

If the bodhisattvas, toward unsurpassed perfect awakening, arouse the mind for the very first time, this is called the vow of arousing the mind. If the bodhisattvas vow, in the time to come, to take birth among the several good destinies that are able to accord with and benefit sentient beings, this is called the vow of taking birth. If the bodhisattvas vow to be able, without inversion, to consider-and-discern all phenomena, and to vow, with respect to the [meditative] object, to cultivate the immeasurable and equal surpassing good dharmas, this is called the vow of what is to be practiced. If the bodhisattvas vow, in the time to come, to draw in all the bodhisattva good dharmas, and to draw in all merits there are — all the right vows, whether general or particular — this is called the right vow. The bodhisattva's great vow, it should be known, issues from the right vow, and this again is of ten kinds:

If the bodhisattvas vow, in the time to come, with every kind of surpassing and wondrous article of offering to make offering to the immeasurable and boundless Tathāgatas, it should be known that this is called the first great vow. If the bodhisattvas vow, in the time to come, to draw in and guard the right dharma that all the Buddhas, the World-Honored Ones, have, transmitting and upholding the dharma-eye so that it is not cut off and ruined, it should be known that this is called the second right vow. If the bodhisattvas vow, in the time to come, to descend from the palace of the Tuṣita heaven, as spoken of before, down even to entering great parinirvāṇa, it should be known that this is called the third great vow. If the bodhisattvas vow, in the time to come, to practice every kind of the bodhisattva's right practice, it should be known that this is called the fourth great vow. If the bodhisattvas vow, in the time to come, to be able everywhere to ripen all sentient beings, it should be known that this is called the fifth great vow. If the bodhisattvas vow, in the time to come, to be able to display themselves in all the worlds, it should be known that this is called the sixth great vow. If the bodhisattvas vow, in the time to come, to be able everywhere to purify-and-cultivate all buddha-lands, it should be known that this is called the seventh great vow. If the bodhisattvas vow, in the time to come, that all bodhisattvas may, of one and the same kind of resolve and applied practice, enter into the Great Vehicle, it should be known that this is called the eighth great vow. If the bodhisattvas vow, in the time to come, that all their uninverted applied practices there are may none of them be in vain, it should be known that this is called the ninth great vow. If the bodhisattvas vow, in the time to come, swiftly to realize unsurpassed perfect awakening, it should be known that this is called the tenth great vow.

Fourteen · The Three Samādhis

What is the bodhisattva's samādhi of emptiness? Namely, the bodhisattvas contemplate all things, keeping far from all intrinsic nature as spoken, [seeing] that there is only the ineffable intrinsic nature of phenomena, and their mind is rightly settled. This is called the bodhisattva's samādhi of emptiness.

What is the bodhisattva's samādhi of wishlessness? Namely, the bodhisattvas, right upon all the things of the ineffable intrinsic nature that they contemplate with even regard, [seeing] that, being drawn in by the afflictions raised through wrong discernment and by the several sufferings, they are all defiled by immeasurable faults; toward the world to come, with non-wishing going before, their mind is rightly settled. This is called the bodhisattva's samādhi of wishlessness.

What is the bodhisattva's samādhi of no-character? Namely, the bodhisattvas, right upon all the things of the ineffable intrinsic nature that they rightly reflect on, [seeing] that all the characters of discernment and idle proliferation are forever extinguished and stilled, know this in accord with the real, and their mind is rightly settled. This is called the bodhisattva's samādhi of no-character.

Question: Why are only three samādhis set up, with none too few and none too many? Answer: Phenomena are of two kinds, namely the existent and the non-existent. The conditioned and the unconditioned are named "the existent"; self and what belongs to self are named "the non-existent." Within the conditioned, because there is nothing to wish for and because it is to be found loathsome, it should be known that on this basis the samādhi of wishlessness is established. Within the unconditioned, because one wishes for nirvāṇa and because it is drawn in by right delight, it should be known that on this basis the samādhi of no-character is established. Toward the thing that is non-existent, the bodhisattva neither wishes nor even not-wishes; yet toward the non-existent, the bodhisattva sees it in accord with the real as non-existent — on the basis of this seeing, it should be known, the samādhi of emptiness is established.

In this way the bodhisattva, within these three kinds of samādhi, diligently trains, and upon this basis knows [them] in accord with the real; toward the three samādhis of the remaining modes-of-apprehension he penetrates in accord with the real, toward the mode of principle established by convention he penetrates in accord with the real, and toward the mode of principle of cultivation he knows in accord with the real — namely, [that mode] in which the several śrāvakas diligently train and fully realize.

Fifteen · The Four Dharma-Uddānas

(The root text here crosses a fascicle boundary: the Bodhisattva Stage, the fifteenth, of the Basic Section · the Preliminary Yoga-Station · the Chapter on the Factors of Awakening, the seventeenth, third part.)

There are, further, four dharma-uddānas, which the buddhas and bodhisattvas speak in order to make sentient beings pure. Which four? All conditioned activities are impermanent — this is called the first dharma-uddāna; all conditioned activities are, one and all, suffering — this is called the second dharma-uddāna; all phenomena are without a self — this is called the third dharma-uddāna; nirvāṇa is quiescent — this is called the fourth dharma-uddāna.

The buddhas and bodhisattvas, mostly for sentient beings, proclaim such meaning that is associated with the dharma, and therefore it is called a dharma-uddāna. Again, from of old, the several honored sages of silence, whose minds are stilled, at all times pass it on and proclaim it in turn, and therefore this is called an uddāna. Again, this track of conduct is able to lead onward to the great birth, and is also able to lead onward out of the summit of existence, and therefore this is called an uddāna.

All Conditioned Activities Are Impermanent

What is it for the bodhisattva to contemplate with even regard that all conditioned activities are impermanent? Namely, the bodhisattvas contemplate that the intrinsic nature as spoken of all conditioned activities is at all times ever nothing at all — such conditioned activities being ever unattainable, they are therefore named impermanent. Again, they contemplate that in that ineffable thing, because it is not thoroughly known in its true reality, with not-knowing (ajñāna) as the cause, arising and ceasing are to be found — such conditioned activities' ineffable intrinsic nature having arising and having ceasing, they are therefore named impermanent.

Again, the bodhisattvas contemplate past activities as already arisen and already ceased: because for those activities no cause is to be found, and there is no intrinsic nature either, they therefore contemplate that both their causal nature and their intrinsic nature are nothing at all. They contemplate present activities as already arisen but not yet ceased: because for those activities the cause is not to be found (having already given the fruit) and the intrinsic nature is to be found (not yet having ceased), they therefore contemplate that their intrinsic nature is present but there is no cause. They contemplate future activities as not yet arisen and not yet ceased: because for those activities a cause is to be found (not yet having given the fruit) and there is no intrinsic nature (not yet having arisen), they therefore contemplate that there is only causal nature and no intrinsic nature.

The bodhisattva, having thus seen the segmented conditioned activities of the three times turning on in continuity, contemplates with even regard that the conditioned activities of each single instant all have the three characters of the conditioned, and after the instant there is further a fourth character of the conditioned. Right herein: the intrinsic nature of the prior-instant activity perishing, and without interval, the instant-intrinsic-nature of activities not prior arising — this is rightly contemplated as "arising"; the activities having arisen, being for the moment not yet perished — this is rightly contemplated as "abiding"; this already-arisen activity, being somewhat different from the instant-intrinsic-nature of the prior already-ceased activities — this is rightly contemplated as "aging"; from the instant after these activities arise, this same already-arisen activities' instant-intrinsic-nature perishing — this is rightly contemplated as "ceasing."

The bodhisattva contemplates that this already-arisen instant activities' intrinsic nature is just the intrinsic nature of arising, abiding, and aging, and does not see that arising and the rest have any separate intrinsic nature; he contemplates in accord with the real that, in the instant after arising, this same arising-and-the-rest activities' instant-intrinsic-nature perishes, and has no separate nature. In this way the four characters of the conditioned gather up all activities, and, to state it essentially, are shown forth by two divisions: first, that shown by the "existent" division; second, that shown by the "non-existent" division. Herein the World-Honored One, in dependence on the "existent" division, establishes one character of the conditioned, and in dependence on the "non-existent" division establishes the second character of the conditioned; abiding and altering, the two kinds, being both shown by the "existent" division of activities, establish the third character of the conditioned.

Herein the bodhisattva contemplates that at all times there is only activities, and beyond this there is no "arising, abiding, aging, ceasing" ever really a thing, accomplished as an intrinsic nature. Why? When activities arise, there is only such activities to be found, and there is no other separate arising, abiding, aging, ceasing; when such activities abide, age, and cease, there is only such activities to be found, and there is no other separate arising, abiding, aging, ceasing.

Again, the bodhisattvas, seeking by reasoning, [find that] arising and the rest as real things are also not to be found. This seeking-and-not-finding means: if apart from those forms and the other activities there were a separate "arising" dharma, then, just as forms and the other activities have arising in their own substance, so this "arising" too ought to have arising; and thus there ought to be two kinds of arising — first, the arising of activity; second, the arising of arising. Then, are the arising of activity and that arising of arising one, or different? If they are said to be one, then to reckon "arising" as really existent becomes empty talk; and to say that there is a separate "arising" that is really a thing existent does not fit the reasoning. If they are said to be different, then it ought to become "the arising of arising that is not [the arising] of activity"; whereas "it is the arising of arising that is [the arising] of activity" does not fit the reasoning. As is said of the character of arising, so, broadly stated, of the characters of abiding, aging, and ceasing, it should be known to be likewise — if the "ceasing" dharma had a separate intrinsic nature and were accomplished as a real thing, then this ceasing ought to have arising and have ceasing; if at the time ceasing arises, all activities ought to cease together, and thus, by employing slight effort, as though entering the attainment of cessation, the several minds and mental factors would one and all cease; if at the time "ceasing" ceases, all activities, though already one and all ceased, ought again to arise — because "ceasing" is already gone. Therefore to say that "ceasing" has arising and has ceasing does not fit the reasoning.

Again, if for a good man or a good woman there were at all times something ever really a thing, accomplished as an intrinsic nature, and yet they could contemplate it as provisionally existent, and could thereby cultivate world-weariness, dispassion, and liberation — this does not fit the reasoning; the reverse of this is what fits the reasoning. By this mode-of-apprehension, the bodhisattvas know in accord with the real that all conditioned activities are impermanent.

All Conditioned Activities Are Suffering

Again, the bodhisattvas, contemplating impermanent activities as they turn on in continuity, [find that] they are able to serve as the ground for the three kinds of suffering: first, the suffering of conditionedness; second, the suffering of change; third, the suffering of suffering. In this way the bodhisattva knows in accord with the real that all conditioned activities are, one and all, suffering.

All Phenomena Are Without a Self

Again, the bodhisattvas know in accord with the real the two kinds of no-self-nature of all phenomena, conditioned and unconditioned: first, the no-self-nature of the person; second, the no-self-nature of phenomena. The no-self-nature of the person within phenomena: namely, it is not that "the dharmas-that-are" are the real person, nor is it that apart from "the dharmas-that-are" there is a separate real person. The no-self-nature of phenomena within phenomena: namely, that within all that is spoken and expressed, the phenomena that are the intrinsic nature of all speech are altogether nothing at all. In this way the bodhisattva knows in accord with the real that all phenomena are without a self.

Nirvāṇa Is Quiescent

Again, the bodhisattvas contemplate that all activities, their prior cause forever cut off, thereafter ceasing without remainder, and the rest utterly not rising and not arising, is named nirvāṇa. It should be known that nirvāṇa is in its substance quiescent — because all the several sufferings are utterly stilled, and because all the afflictions are ultimately quenched.

Thus the bodhisattvas who have not attained the pure surpassing resolve, and the several śrāvaka-vehicle persons who have not seen the holy truths, though toward nirvāṇa they raise a resolute conviction and likewise say "nirvāṇa is quiescent," yet toward nirvāṇa they do not yet understand in accord with the real, and are not yet able to turn by the true knowing-and-seeing in accord with the real — but they too have attention in accord with principle.

For example, a prince or the son of an elder, from his birth and rearing has never yet walked out of the palace of the king or the inner chambers of the elder; the king and the elder each, for the young child, make up the several playthings — a deer-cart, an ox-cart, a horse-cart, an elephant-cart — and bestow them on them. At that time the prince and the son of the elder use them to play, delighting and disporting themselves, and thereupon, toward these made-up deer, oxen, horses, and elephants, give rise to a real deer-notion, ox-notion, horse-notion, elephant-notion. Later, one day, the king and the elder each know that their son has gradually grown up and his faculties have ripened, and praise for them the real deer, oxen, horses, and elephants. At that time the prince and the son of the elder, hearing the father's praise, think: "Could it be that our royal father and our elder father are praising the four kinds of cart — the deer, oxen, horses, and elephants — that we have?" Again, later on, the king and the elder, knowing that the son has grown larger, lead him out from the inner chambers to roam abroad, and point out to them the real deer, oxen, horses, and elephants. They, having seen them, naturally give rise within to an understanding-of-wisdom in accord with the real: "These are the deer-cart, ox-cart, horse-cart, and elephant-cart of real meaning! Father has, over a long time, praised this matter for us; it is only that we, without wisdom, toward those things that were not in accord with the real, that were merely resemblances, merely images, gave rise to a resolute conviction of real deer and the rest." By this cause-and-condition, toward their former resolute conviction they follow up with shame.

Herein: the palace-chamber figures birth-and-death; the several young children born and reared figure the bodhisattvas who have not realized the pure surpassing resolve and the several śrāvaka-vehicle persons who have not seen the truths; the father figures the buddhas and the bodhisattvas who have already realized-and-entered the great grounds; the making-up for them, at first, of the deer, oxen, and the other carts figures the proclaiming for them of the deer-character of nirvāṇa; the later praising of the real deer and the rest figures the buddhas and bodhisattvas themselves presently realizing and personally seeing the real nirvāṇa, and, as they have seen it, praising before those bodhisattvas and śrāvakas the real qualities of nirvāṇa; the remaining part figures their, after hearing, using only an understanding-of-wisdom that goes along with the sound, and, toward the virtue of nirvāṇa, holding a resolute conviction through the long night. If at that time the store of provisions ripens and step by step increases, and they become bodhisattvas of the pure surpassing resolve and śrāvakas who have seen the truths, giving rise, toward the true nirvāṇa, to the knowledge of present realization; then at that time there arises within them an understanding-of-wisdom in accord with the real: "Such a nirvāṇa is what all śrāvakas and pratyekabuddhas realize, and what the buddhas and bodhisattvas praised before; we formerly, with the understanding-of-wisdom of fools, toward those things that were not in accord with the real, that were merely resemblances, merely images, gave rise to a resolute conviction of a real nirvāṇa." By this cause-and-condition, toward their former resolute conviction they follow up with shame, and take as their ground the later resolute conviction in accord with the real.

Again, it is like a sick person who goes to a great physician, and in order to remove his illness seeks the medicine that accords, and, having got it, regularly takes it. Toward this medicine he deeply gives rise to resolute conviction, deeply gives rise to fond delight, and sees it as real alone. By this cause-and-condition, the former illness is cured, and again a different illness arises, and he ought to take a different medicine. At that time the great physician knows that the former illness is already cured, that a later illness has arisen again, and that a different medicine is further needed, and exhorts him to cast away the former medicine and have him take the other medicine. At that time the sick person, foolish and without discernment, toward the medicine he formerly took deeply gives rise to resolute conviction, raises the notion "this alone suits me," and is unwilling to cast it away. At that time the great good physician proclaims for him the nature of the former and later medicines: for the illness he now suffers, the former medicine is unsuitable, the later medicine is superior. At that time the sick person, though he hears this word, gives rise to no resolute conviction, and still does not deeply trust what the good physician says.

Herein: the sick one figures the several ordinary beings, bodhisattvas, and śrāvakas, held fast by the illness of the afflictions; the great good physician figures the several Tathāgatas; those good medicines figure the dharma-teachings, right teachings, and teachings-and-admonitions that are proclaimed — whether high, higher-and-surpassing, on up to the utmost; or deep, deeper-and-surpassing, on up to the deepest; or inferior, or surpassing, on up to the utmost-surpassing. They, though they have heard them, are unable to enter in and give rise to no resolute conviction, and are unable to practice the practice-in-accord-with-the-dharma. But the several bodhisattvas and śrāvakas who have pure faith, toward what the Buddha has spoken give rise to no doubt, and mounting the unsurpassed dharma-vehicle — spoken by the Buddha, like a wondrously adorned cart complete in all its parts and fittings — like a good driver, according to the ground they travel and according to the place they should reach, swiftly and swiftly press onward, with nothing detaining them.

(The root text here enters with the stage-heading: the Bodhisattva Stage, fifteenth, within the Basic Section — the First Section of Yoga.)

Overall Heading

What are the merits that a bodhisattva possesses?

The First Uddāna

Summary Verse

The uddāna (summary verse) says: the marvelous, the not-marvelous, the mind of equanimity, benefiting, requiting kindness, and rejoicing-and-praising, and the character of not-vain endeavor.

The Five Utterly Marvelous Dharmas

That is: when the bodhisattvas diligently train in the vehicle of unsurpassed, perfect, complete awakening, it should be known that there are five utterly marvelous dharmas.

Which five? First, toward all sentient beings, without any cause or condition, they give rise to close affection; second, solely for the sake of benefiting the sentient beings, they abide constantly in birth-and-death and endure measureless suffering; third, toward sentient beings who are heavy with affliction and hard to teach and tame, they are well able to understand the skillful means of taming them; fourth, into the reality-principle that is exceedingly hard to comprehend, they are able accordingly to awaken and enter; fifth, they are complete in the inconceivable great might of spirit-power.

These five utterly marvelous dharmas that a bodhisattva possesses are not held in common with any of the remaining sentient beings.

The Five Not-Marvelous Dharmas That Are Named Utterly Marvelous Dharmas

Further, the bodhisattvas accomplish five not-marvelous dharmas, and yet these are named the accomplishment of utterly marvelous dharmas.

Which five?

That is: the bodhisattvas take "suffering incurred through benefiting others" for their own happiness; and so the bodhisattva constantly and universally receives and undertakes "the suffering that comes through benefiting others." This is named the bodhisattva's accomplishment of the first not-marvelous dharma, which is named the accomplishment of an utterly marvelous dharma.

Further, the bodhisattvas, though well able to know the faults of birth-and-death and the merits of nirvāṇa, take "causing all sentient beings to be pure" for their own happiness; and so the bodhisattva, for the sake of the dominant power of purifying sentient beings, vows to receive and take up birth-and-death. This is named the bodhisattva's accomplishment of the second not-marvelous dharma, which is named the accomplishment of an utterly marvelous dharma.

Further, the bodhisattvas, though well able to know the savor of the happiness of silence (quiescent stilling), take "causing all sentient beings to be pure" for their own happiness; and so the bodhisattva, for the sake of the dominant power of purifying sentient beings, constantly and diligently makes skillful means to proclaim the true Dharma for their sake. This is named the bodhisattva's accomplishment of the third not-marvelous dharma, which is named the accomplishment of an utterly marvelous dharma.

Further, the bodhisattvas, though they amass all the wholesome roots of the six perfections, take "causing all sentient beings to be pure" for their own happiness; and so the bodhisattva, for the sake of the dominant power of purifying sentient beings, with a pure intention gives to the sentient beings, yet does not seek the maturation-fruit of giving. This is named the bodhisattva's accomplishment of the fourth not-marvelous dharma, which is named the accomplishment of an utterly marvelous dharma.

Further, the bodhisattvas take the matter of benefiting others as the matter of benefiting themselves; and so the bodhisattva constantly manifests and undertakes the matter of benefiting all sentient beings. This is named the bodhisattva's accomplishment of the fifth not-marvelous dharma, which is named the accomplishment of an utterly marvelous dharma.

The Mind of Equanimity in Five Aspects

Further, by five aspects it should be known that the bodhisattvas keep a mind of equanimity universally toward all sentient beings.

Which five? First, when the bodhisattva first arouses the mind, aspiring to great awakening, this too is for the sake of benefiting all the sentient beings, and so he gives rise to a mind of equanimity. Second, the bodhisattva abides, toward the sentient beings, in a mind of equanimity "arisen together with pity." Third, the bodhisattva, toward the sentient beings, deeply and from the heart gives rise to a mind of equanimity "arisen together with the love of an only child" (regarding beings as an only son). Fourth, the bodhisattva, toward the conditioned things (saṃskāra) that have arisen from a concurrence of conditions, having come to know that this is the matter of the imagined "sentient being," knows that the dharma-nature possessed by one sentient being is the very dharma-nature of all sentient beings; and with a mind "arisen together with the equality of dharmas," he abides in a mind of equanimity toward the sentient beings. Fifth, the bodhisattva, just as he performs the action of benefiting toward one sentient being, so too performs the action of benefiting toward all sentient beings; and with a mind "arisen together with benefiting," he abides in a mind of equanimity toward the sentient beings. By these five aspects, these bodhisattvas keep a mind of equanimity toward the sentient beings.

Benefiting in Five Aspects

Further, by five aspects the bodhisattvas are able to perform every deed of benefiting toward the sentient beings.

Which five? First, they proclaim and confer right livelihood (a proper mode of making a living), and thereby benefit; second, toward tasks and undertakings that are unfavorable yet able to draw forth meaning and welfare, they proclaim and confer a favorable dharma, and thereby benefit; third, toward those without refuge or protection, who have suffering and have poverty, they are well able to make themselves a refuge and a protection for them, and thereby benefit; fourth, they proclaim and confer the path that can lead to good destinies, and thereby benefit; fifth, they proclaim and confer the three vehicles, and thereby benefit.

Requiting Kindness in Five Aspects

Further, by five aspects the bodhisattvas, present before those sentient beings who have shown kindness to them, make requital.

Which five? First, they set the sentient beings so as to make them train in one's own (the bodhisattva's) virtue; second, by skillful means they set them so as to make them train in the virtue of others; third, toward those without refuge or protection, who have suffering and have poverty, according to their strength and ability they make themselves a refuge and a protection for them; fourth, they exhort them to make offerings to the buddhas, the Tathāgatas; fifth, they cause them, toward the true Dharma spoken by the Tathāgata, to receive and uphold, to read and recite, to copy out, and to make offering to it.

Rejoicing-and-Praising in Five Places

Further, the bodhisattvas should constantly rejoice at and praise five places.

Which five? First, to meet with a Buddha's appearance in the world and constantly to attend upon him; second, at the buddhas' seats constantly to hear the bodhisattva-basket Dharma of the six kinds of perfections; third, in every mode of maturing sentient beings, constantly to have the power for it; fourth, to be fit to realize unsurpassed, perfect, complete awakening swiftly; fifth, after realizing awakening, that the assembly of disciples is constantly harmonious and without dispute.

Not-Vain Endeavor in Benefiting, by Five Causes and Conditions

Further, by five causes and conditions the bodhisattvas are able to perform not-vain endeavor in benefiting toward the sentient beings.

Which five? That is: the bodhisattvas, toward the sentient beings, first arouse a mind that seeks to perform benefit and ease; toward the benefit and ease of the sentient beings they know it as it truly is, and are aware of it without error. All of this, just as was stated earlier in the Chapter on Offering, Attending, and the Immeasurables, should be known as to its character.

The Second Uddāna

Summary Verse

Next, the uddāna (summary verse) says: unerring endeavor, falling-back-and-declining, and surpassing-advance, the semblance, the real merits, and the good taming of sentient beings.

The Five Kinds of Unerring Endeavor

That is: the bodhisattvas have five kinds of endeavor, and it should be known that these gather universally all the unerring endeavor of the bodhisattvas.

Which five? First, the endeavor of safeguarding; second, the faultless endeavor; third, the endeavor of the power of discerning-and-selecting; fourth, the endeavor of pure and dominant intention; fifth, the endeavor of falling-into-the-settled.

The Endeavor of Safeguarding (Five Kinds)

What is the bodhisattva's endeavor of safeguarding? It should be known that this too has, in brief, five kinds.

First, safeguarding acuteness. That is, by innate wisdom, swiftly to grasp and retain the Dharma.

Second, safeguarding right mindfulness. That is, by this right mindfulness, whatever Dharma is grasped is held so as not to be forgotten.

Third, safeguarding right knowledge. That is, by this right knowledge, in the Dharma that is held one is well able to contemplate its meaning and to penetrate it with right wisdom. It requires that one keep far from all the causes and conditions favorable to the declining portion of "acuteness, right mindfulness, and awakened wisdom," and that one draw near to all the causes and conditions favorable to the abiding portion and the surpassing portion.

Fourth, safeguarding one's own mind. Because one is well able to guard and defend the gates of the faculties.

Fifth, safeguarding the minds of others. Because one is able rightly to follow and turn along with the minds of others.

The Faultless Endeavor

What is the bodhisattva's faultless endeavor? That is: the bodhisattvas, toward all wholesome dharmas, unerringly, ardently (diligently and boldly), measurelessly and without interruption, dedicate them toward awakening.

The Endeavor of the Power of Discerning-and-Selecting

What is the bodhisattva's endeavor of the power of discerning-and-selecting? That is: the bodhisattvas — all of this lies within the Stage of Resolute-Conviction Practice, and its character should be known there.

The Endeavor of Pure and Dominant Intention

What is the bodhisattva's endeavor of pure and dominant intention? That is: the bodhisattvas — all of this lies within the Stage of Pure and Superior Intention and the Stage of Practicing Right Practice, and its character should be known there.

The Endeavor of Falling-into-the-Settled

What is the bodhisattva's endeavor of falling-into-the-settled? That is: the bodhisattvas — all of this lies within the Settled Stage, the Stage of Settled Practice, and the Stage Reaching the Ultimate, and its character should be known there.

These five kinds of the bodhisattva's endeavor gather universally all unerring endeavor.

The Five Dharmas Favorable to the Declining Portion

Further, the bodhisattvas' dharmas favorable to the declining portion — it should be known that there are five kinds.

Which five? First, not revering the true Dharma and the Dharma-preaching master. Second, heedlessness and slackness. Third, drawing near to and clinging to the afflictions. Fourth, drawing near to and clinging to evil conduct. Fifth, measuring superiority and inferiority against the remaining bodhisattvas and giving rise to overweening pride; and, being perverse about the Dharma, giving rise to overweening pride.

The Five Dharmas Favorable to the Surpassing Portion

Further, the bodhisattvas' dharmas favorable to the surpassing portion — it should be known that there are five kinds.

Which five? That is: they are, in sequence, the opposites of the foregoing five dharmas of the black class, and their character should be known so.

The Five Kinds of Semblance Merit (Really Faults)

Further, the bodhisattvas have, in brief, five kinds of semblance merit, and it should be known that in reality these are the bodhisattva's faults.

Which five? First, toward those sentient beings who are violent and evil and who transgress and break the pure precepts, by this cause and condition to perform the deed of not-benefiting; second, feigning and displaying every kind of complete deportment; third, in the dharmas that accord with worldly belles-lettres, spells and incantations, and the writings and treatises of the outer paths, contriving to be counted among the wise and the acute; fourth, cultivating the faulty practice of giving and the other wholesome deeds; fifth, proclaiming and setting up a "resemblance of the true Dharma" (a counterfeit true Dharma that resembles it) and causing it to be spread far and wide.

The Five Kinds of Real Merit

Further, the bodhisattvas have, in brief, five kinds of real merit.

Which five? First, toward those sentient beings who are violent and evil and who transgress and break the pure precepts, by this cause and condition to give rise to an exceptional mind of compassion; second, by their very nature to be accomplished and complete in deportment; third, in the pure, subtle, and real — whether teaching or realization — that is spoken by the Buddha, to contrive to be counted among the wise and the acute; fourth, cultivating the faultless practice of giving and the other wholesome deeds; fifth, revealing the true Dharma, and blocking and extinguishing every resemblance of the true Dharma.

Taming Unerringly in Ten Places

Further, the bodhisattvas, in brief, in ten places tame unerringly the sentient beings to be trained.

Which ten places? First, the place of keeping far from evil conduct; second, the place of keeping far from the desires; third, the place of being intent, precise, and without transgression, and of being able to emerge once one has transgressed (to confess and emerge); fourth, the place of secretly guarding all the gates of the faculties; fifth, the place of dwelling with right knowing; sixth, the place of keeping far from clamor and bustle; seventh, in a place of seclusion, the place of keeping far from all evil ponderings; eighth, the place of keeping far from hindrances; ninth, the place of keeping far from all the entanglements of the afflictions; tenth, the place of keeping far from all the coarse-and-heavy states of every class of affliction.

The Third Uddāna

Summary Verse

Next, the uddāna (summary verse) says: the bodhisattvas' receiving of prediction, falling into the settled, the surely-to-be-done, the always-to-be-done, and the utmost is placed last.

Receiving Prediction in Six Aspects

That is: the bodhisattvas, in brief, by six aspects receive from the Tathāgatas the conferral of a distinct prediction of their unsurpassed, perfect, complete awakening.

Which six? First, the phase of abiding in the lineage but not yet having aroused the mind; second, the phase of having aroused the mind; third, the phase of being present [before the Buddha]; fourth, the phase of not being present; fifth, having a fixed time-span — that is, "at such-and-such a time you shall realize unsurpassed, perfect, complete awakening"; sixth, having no fixed time-span — that is, not proclaiming a settled time-span, yet conferring the prediction.

The Three Kinds of Falling into the Settled

Further, the bodhisattvas have, in brief, three kinds of falling into the settled.

Which three? First, abiding in the lineage as a falling into the settled; second, arousing the mind of awakening as a falling into the settled; third, not-vain practice as a falling into the settled.

As for abiding in the lineage as a falling into the settled: that is, the bodhisattvas who abide in the phase of the lineage are thereby named bodhisattvas who have fallen into the settled. Why? Because this bodhisattva, if he meets with an exceptional condition, is bound to be fit to realize unsurpassed, perfect, complete awakening.

As for arousing the mind of awakening as a falling into the settled: that is, there is a certain class of assemblies of bodhisattvas who have, toward unsurpassed, perfect, complete awakening, given rise to a settled mind, and thereafter, up to the realizing of unsurpassed, perfect, complete awakening, never again turn back.

As for not-vain practice as a falling into the settled: that is, the bodhisattvas who have gained mastery, universally in every practice of benefiting the sentient beings, according to what they wish and according to what they set about cultivating, in the end have nothing that passes in vain.

Among these three kinds of falling into the settled, it is upon the last phase of falling into the settled that the buddhas, the Tathāgatas, confer upon the bodhisattvas the prediction of falling into the settled.

The Five Places That Are Surely to Be Done

Further, the bodhisattvas have, in brief, five places that are surely to be done. If they are not done, one is in the end not fit to realize unsurpassed, perfect, complete awakening.

Which five? First, to arouse the mind of awakening; second, toward the sentient beings to give rise to deep pity; third, to be ardent in vigor; fourth, in all the domains of learning to cultivate by skillful means; fifth, to have no weariness.

The Five Places That Are Always to Be Done

Further, the bodhisattvas have, at five places, that which is always to be done.

Which five? First, at heedfulness, that which is always to be done; second, toward those sentient beings without refuge or protection, who have suffering and have poverty, always to make themselves for them a refuge, a protection, and so forth; third, toward the Tathāgatas always to make offering; fourth, always to know universally what is faulty and what is faultless; fifth, in all that is done — whether walking, whether standing — among all the attentions, the great mind of awakening is ever the foremost that guides. These five kinds are what the bodhisattvas are always to do.

The Ten Kinds of Utmost Dharma

Further, the bodhisattvas have ten dharmas which all bodhisattvas grant to be the utmost, especially set as first and established among the highest dharmas.

Which ten? First, the bodhisattva-lineage, most exceptional among all the lineages; second, the first arousing of the mind, most exceptional among all right aspirations; third, vigor and prajñā, most exceptional among all the perfections; fourth, the gathering-deed of kind speech, most exceptional among the means of gathering; fifth, the Tathāgata, the World-Honored One, most exceptional among all sentient beings; sixth, pity for the sentient beings, most exceptional among all the immeasurables; seventh, the fourth meditative absorption, most exceptional among all the meditative absorptions; eighth, the samādhi of emptiness, most exceptional among the three concentrations; ninth, the attainment of cessation, most exceptional among all the meditative attainments; tenth, all the pure skill-in-means as stated before, most exceptional among all skill-in-means.

The Fourth Uddāna

Summary Verse

Next, the uddāna (summary verse) says: the several designations-and-establishments, the investigation of all dharmas, and the thorough knowing-as-it-is, likewise the several immeasurables, the excelling benefit of the fruit of preaching the Dharma, the nature of the great vehicle, and the gathering, the bodhisattvas being ten — and it should be known, the establishment of the several names.

The Four Kinds of Designation-and-Establishment

That is: the bodhisattvas have, in brief, four kinds of designation-and-establishment; only the Tathāgatas and the bodhisattvas are able rightly to designate and rightly to establish them; it is not within the power of any of the rest — whether gods, or humans, or the śramaṇas, or the brahmins — save only after they have heard them.

Which four? First, the designation-and-establishment of the Dharma; second, the designation-and-establishment of the truths; third, the designation-and-establishment of principle; fourth, the designation-and-establishment of the vehicles.

The Designation-and-Establishment of the Dharma

What is named the designation-and-establishment of the Dharma? That is: the sūtras (the sūtrānta, the discourses) and the rest, the twelvefold teaching spoken by the Buddha, are in sequence compiled, in sequence set in place, and in sequence instituted — this is named the designation-and-establishment of the Dharma.

The Designation-and-Establishment of the Truths

What is named the designation-and-establishment of the truths? That is: there are measureless kinds.

Or one may set up one truth. That is, in the sense of "not false and vain," there is only one truth, since there is no second.

Or one may set up two truths. First, the conventional truth; second, the ultimate truth.

Or one may set up three truths. First, the truth of characteristics; second, the truth of speech; third, the truth of function.

Or one may set up four truths. First, the truth of suffering; second, the truth of arising; third, the truth of cessation; fourth, the truth of the path.

Or one may set up five truths. First, the truth of cause; second, the truth of fruit; third, the truth of knowledge; fourth, the truth of the object; fifth, the truth of the surpassing.

Or one may set up six truths. First, the truth of the true; second, the truth of the false; third, the truth of what is to be thoroughly known; fourth, the truth of what is to be forever severed; fifth, the truth of what is to be realized; sixth, the truth of what is to be cultivated.

Or one may set up seven truths. First, the truth of relish; second, the truth of peril; third, the truth of deliverance; fourth, the truth of dharma-nature; fifth, the truth of resolute conviction; sixth, the noble truth; seventh, the non-noble truth.

Or one may set up eight truths. First, the truth of the nature of the suffering of conditioning; second, the truth of the nature of the suffering of decay; third, the truth of the nature of the suffering of suffering; fourth, the truth of coursing-onward; fifth, the truth of turning-back-and-ceasing; sixth, the truth of defilement; seventh, the truth of purity; eighth, the truth of right endeavor.

Or one may set up nine truths. First, the truth of impermanence; second, the truth of suffering; third, the truth of emptiness; fourth, the truth of no-self; fifth, the truth of the craving for existence; sixth, the truth of the craving for non-existence; seventh, the truth of the skillful means for severing them; eighth, the truth of the nirvāṇa with remaining basis; ninth, the truth of the nirvāṇa without remaining basis.

Or one may set up ten truths. First, the truth of pressing suffering; second, the truth of the suffering of dearth of wealth and position; third, the truth of the suffering of the discord of the elements; fourth, the truth of the suffering of the alteration-and-decay of what is loved; fifth, the truth of coarse-and-heavy suffering; sixth, the truth of karma; seventh, the truth of the afflictions; eighth, the truth of hearing the true Dharma and attending in accord with principle; ninth, the truth of right view; tenth, the truth of the fruit of right view.

Types such as these are named the bodhisattva's designation-and-establishment of the truths, and if analyzed at length it should be known that they are measureless.

The Designation-and-Establishment of Principle

What is named the designation-and-establishment of principle? That is, the four kinds of principle. This, if analyzed at length, should be known as before.

The Designation-and-Establishment of the Vehicles

What is named the designation-and-establishment of the vehicles? That is, the śrāvaka vehicle and the pratyekabuddha vehicle and the unsurpassed great vehicle — these three kinds, each single one designated and established by seven modes of character; this is named the designation-and-establishment of the vehicles.

The seven modes of character of the first, the śrāvaka vehicle: first, the unerring wisdom regarding the four noble truths; second, the support of this wisdom; third, the object of this wisdom; fourth, the companion-class of this wisdom; fifth, the activity of this wisdom; sixth, the provisions of this wisdom; seventh, the attained fruit of this wisdom. It should be known that by these seven modes of character the śrāvaka vehicle is designated and established with nothing left unprovided. As with the designation-and-establishment by the seven modes of character of the śrāvaka vehicle, so too, it should be known, for the pratyekabuddha vehicle.

The seven modes of character of the unsurpassed great vehicle: first, the wisdom of deliverance that is the non-conceptual equality-nature, taking as object "the matter free of verbal expression" — that is, the suchness present within all dharmas; second, the support of this wisdom; third, the object of this wisdom; fourth, the companion-class of this wisdom; fifth, the activity of this wisdom; sixth, the provisions of this wisdom; seventh, the attained fruit of this wisdom. It should be known that by these seven modes of character the unsurpassed great vehicle is designated and established with nothing left unprovided.

All the unerring designation-and-establishment possessed by the buddhas and the bodhisattvas of the past, the future, and the present — whether it was once done, or is to be done, or is now done — all of it is by these four matters. Apart from this there is nothing further or additional.

The Four Investigations

Further, the bodhisattvas, in order to gain the four kinds of thorough knowing-as-it-is, give rise, toward all dharmas, to four kinds of investigation.

Which four? First, the investigation of the name; second, the investigation of the thing; third, the investigation of the designation of intrinsic nature; fourth, the investigation of the designation of distinctions. These four kinds, if analyzed at length, should be known as before, in the Chapter on the Real Meaning.

The Four Kinds of Thorough Knowing-as-It-Is

Further, the bodhisattvas have, in brief, four kinds of thorough knowing-as-it-is regarding all dharmas. First, the thorough knowing-as-it-is drawn forth by the investigation of the name; second, the thorough knowing-as-it-is drawn forth by the investigation of the thing; third, the thorough knowing-as-it-is drawn forth by the investigation of the designation of intrinsic nature; fourth, the thorough knowing-as-it-is drawn forth by the investigation of the designation of distinctions. These four kinds, if analyzed at length, should be known as before, in the Chapter on the Real Meaning.

The Five Immeasurables

Further, the bodhisattvas, toward five kinds of immeasurable, are able to give rise to every skillful function.

Which five? First, the immeasurability of the realm of sentient beings; second, the immeasurability of the worlds; third, the immeasurability of the dharma-realm; fourth, the immeasurability of the realm of those to be tamed; fifth, the immeasurability of the realm of the skillful means of taming.

The Immeasurability of the Realm of Sentient Beings

What is the immeasurability of the realm of sentient beings? That is, the sixty-four kinds of assemblies of sentient beings are named the realm of sentient beings. As before, in the Stage of the Mental, they have already been itemized in detail. If they are reckoned by [each being's] continuum (discussed as separate continua), the distinctions are boundless.

The Immeasurability of the Worlds

What is the immeasurability of the worlds? That is, in the measureless worlds of the ten directions, the measureless names differ each from each. Just as this world is named Sahā, and the Brahmā-king of this realm is named the Lord of Sahā. All of this should be known so.

The Immeasurability of the Dharma-Realm

What is the immeasurability of the dharma-realm? That is, the wholesome, unwholesome, and indeterminate dharmas — the distinctions and principles of types such as these should be known as measureless.

The Immeasurability of the Realm of Those to Be Tamed

What is the immeasurability of the realm of those to be tamed?

That is: there may be one kind of realm of those to be tamed. All the sentient beings who can be tamed, being of one type.

Or there may be two kinds of realm of those to be tamed. First, those bound by fetters; second, those not bound by fetters.

Or there may be three kinds of realm of those to be tamed. First, dull faculties; second, middling faculties; third, keen faculties.

Or there may be four kinds of realm of those to be tamed. First, kṣatriyas; second, brahmins; third, vaiśyas; fourth, śūdras.

Or there may be five kinds of realm of those to be tamed. First, those of greedy conduct; second, those of hateful conduct; third, those of deluded conduct; fourth, those of prideful conduct; fifth, those of pondering conduct.

Or there may be six kinds of realm of those to be tamed. First, householders; second, those gone forth; third, the not-yet-matured; fourth, the already-matured; fifth, the not-yet-liberated; sixth, the already-liberated.

Or there may be seven kinds of realm of those to be tamed. First, the slighting; second, the middling; third, those to whom knowledge is broadly displayed; fourth, those to whom knowledge is briefly opened; fifth, those now being tamed; sixth, those to be tamed later; seventh, those tamed by the drawing-in of conditions. That is, on meeting such-and-such a condition, they change over in such-and-such a way.

Or there may be eight kinds of realm of those to be tamed. That is, the eight assemblies, from the kṣatriyas up to the Brahmā-assemblies.

Or there may be nine kinds of realm of those to be tamed. First, those tamed by the Tathāgata; second, those tamed by the śrāvakas and pratyekabuddhas; third, those tamed by the bodhisattvas. Fourth, the hard to tame; fifth, the easy to tame; sixth, those tamed by gentle speech; seventh, those tamed by rebuke and expulsion; eighth, those tamed from afar; ninth, those tamed near at hand.

Or there may be ten kinds of realm of those to be tamed. First, the hell-beings (nāraka); second, the animals; third, the world of Yama; fourth, the gods and humans of the desire realm; fifth, the intermediate existence; sixth, those with form; seventh, those without form; eighth, those with perception; ninth, those without perception; tenth, those with neither perception nor non-perception.

Stated briefly like this, the distinctions of category number fifty-five kinds; and if reckoned by the principle of the distinctions of continua, they should be known as measureless.

Question: what is the difference between the immeasurability of the realm of sentient beings and the immeasurability of the realm of those to be tamed? Answer: all sentient beings, whether they abide in the lineage or do not abide in the lineage, without difference, are altogether named the immeasurability of the realm of sentient beings; only those who abide in the lineage, changing over at this or that phase, may then be named the immeasurability of the realm of those to be tamed.

The Immeasurability of the Realm of the Skillful Means of Taming

What is the immeasurability of the realm of the skillful means of taming? That is, as stated before, it should be known that here too there are measureless distinctions of category.

The Sequence of the Five Immeasurables

Question: why are these five immeasurables, taken altogether, stated in this sequence?

Answer: because the bodhisattvas are intent and precise in cultivating "benefiting the sentient beings," the immeasurability of the realm of sentient beings is stated first. These sentient beings can be reached for training only in dependence on a location, and so the immeasurability of the worlds is stated second. These sentient beings, in this or that realm, may be found with distinctions of various dharmas whether defiled or pure, and so the immeasurability of the dharma-realm is stated third. Just within contemplating such a realm of sentient beings, some sentient beings have fitness and have great power, and are fit and able to be ultimately liberated from the mass of sufferings, and so the immeasurability of the realm of those to be tamed is stated fourth. It requires such skill-in-means to cause the sentient beings to be ultimately liberated, and so the immeasurability of the realm of the skillful means of taming is stated fifth. Therefore it is said: toward these five kinds of immeasurable, the bodhisattva is able to give rise to every skillful function.

The Five Great Fruits and Excelling Benefits of Preaching the Dharma

When the buddhas and bodhisattvas proclaim the true Dharma for the sentient beings, it should be known that there are five kinds of great fruit and excelling benefit.

Which five? First, when one class of sentient beings hears the buddhas and bodhisattvas preach the true Dharma, keeping far from dust and parting from stain, the Dharma-eye arises in them regarding the dharmas; second, when one class of sentient beings hears the buddhas and bodhisattvas preach the true Dharma, they gain the exhaustion of all outflows; third, when one class of sentient beings hears the buddhas and bodhisattvas preach the true Dharma, they thereupon give rise, toward unsurpassed, perfect, complete awakening, to a mind of right aspiration; fourth, when one class of sentient beings hears the buddhas and bodhisattvas preach the true Dharma, they realize the bodhisattva's most exceptional forbearance in the Dharma; fifth, after one class of sentient beings has heard the buddhas and bodhisattvas preach the true Dharma, they receive and uphold, read and recite, and cultivate right practice, and by turns and by skillful means cause the eye of the true Dharma long to abide and not to be extinguished. These five kinds, it should be known, are named the great fruit and excelling benefit of the true Dharma spoken by the buddhas and bodhisattvas.

The Seven Great Natures of the Great Vehicle

Because the bodhisattva-vehicle is mutually joined with seven kinds of greatness of nature, it is named the great vehicle.

Which seven?

First, greatness in the nature of Dharma. That is, among the twelvefold teaching, the extensive teaching subsumed under the bodhisattva-basket.

Second, greatness in the nature of arousing the mind. That is, there is a certain class who, toward their own unsurpassed, perfect, complete awakening, give rise to a mind of right aspiration.

Third, greatness in the nature of resolute conviction. That is, there is a certain class who, toward greatness in the nature of Dharma, give rise to an exceptional conviction-and-faith.

Fourth, greatness in the nature of dominant intention. That is, there is a certain class who, having passed beyond the Stage of Resolute-Conviction Practice, realize and enter the Stage of Pure and Superior Intention.

Fifth, greatness in the nature of the provisions. That is, the provisions of merit and the provisions of wisdom, cultivated to fullness, are able to realize unsurpassed, perfect, complete awakening.

Sixth, greatness in the nature of time. That is, passing through three incalculable great eons, one then realizes unsurpassed, perfect, complete awakening.

Seventh, greatness in the nature of complete realization. That is, this very unsurpassed awakening that is realized — by this the self-substance of the complete realization of awakening, compared with the self-substance of the remaining merits of complete realization, has yet nothing that can be its equal, much less anything further or additional.

It should be known that here, greatness in the nature of Dharma, greatness in the nature of arousing the mind, greatness in the nature of resolute conviction, greatness in the nature of dominant intention, greatness in the nature of the provisions, and greatness in the nature of time — these six kinds are all causes of greatness in the nature of complete realization. Greatness in the nature of complete realization is the fruit of the foregoing six kinds of greatness.

The Eight Dharmas That Gather All the Great Vehicle

There are eight kinds of dharma that are able fully to gather and contain all the great vehicle.

First, the bodhisattva-basket teaching; second, within this very bodhisattva-basket, the teaching that reveals the real meaning of dharmas; third, within this very bodhisattva-basket, the teaching that reveals the inconceivable, most exceptional, vast might of all the buddhas and bodhisattvas; fourth, hearing in accord with principle what has been stated above; fifth, with "reflecting in accord with principle" as the precursor, tending toward superior intention; sixth, with "tending toward superior intention" as the precursor, entering the characteristic of cultivating practice; seventh, with "entering the characteristic of cultivating practice" as the precursor, cultivating the fruit to fullness; eighth, by this very cultivating of the fruit to fullness, ultimate deliverance. When the bodhisattva has thus diligently trained, he is able to realize unsurpassed, perfect, complete awakening.

The Ten Kinds of Bodhisattva

What kind of bodhisattva, having diligently trained, is able to realize unsurpassed, perfect, complete awakening? It should be known that bodhisattvas are, in brief, of ten kinds. First, abiding in the lineage; second, having entered upon [the path]; third, of not-yet-purified intention; fourth, of already-purified intention; fifth, not yet matured; sixth, already matured; seventh, not yet fallen into the settled; eighth, already fallen into the settled; ninth, bound by one more birth; tenth, abiding in the final existence.

Here, it is precisely the bodhisattva abiding in the lineage who, arousing the mind and training, is named "having entered upon." It is precisely the one having entered upon who, until he has not yet entered the Stage of Pure Intention, is named "of not-yet-purified intention." If he has already gained entry, he is named "of already-purified intention." It is precisely the one of already-purified intention who, until he has not yet entered the Stage Reaching the Ultimate, is named "not yet matured." If he has already gained entry, he is named "already matured." Within the not-yet-matured, until he has not yet gained entry to the Settled Stage and the Stage of Settled Practice, he is named "not yet settled." If he has already gained entry, he is named "already settled." Within the already-matured, there are again two kinds. First, bound by one more birth. That is, in this birth without interval, he shall realize unsurpassed, perfect, complete awakening. Second, abiding in the final existence. That is, just abiding in this birth, he is able to realize unsurpassed, perfect, complete awakening.

Thus, as stated, from the first, the lineage, spoken at length up to the ten kinds of bodhisattva able to realize unsurpassed, perfect, complete awakening — toward the bodhisattva-training they are able rightly to train. Beyond this there is none further able to train rightly, none able to train therein, none able to train in this way. It is not that above the bodhisattvas as stated there are further bodhisattvas able rightly to train in the bodhisattva-training.

The Several Names of the Bodhisattva

All the bodhisattvas as thus stated, it should be known, further have names of types such as these, without difference, provisionally set up according to their virtue.

That is: named the bodhi-being (bodhisattva), the great being (mahāsattva), the one accomplished in awakened wisdom, the supreme illumination, the most excellent true son, the most excellent upholder, the one universally able to subdue, the most excellent sprout; also named the valiant-and-strong, also named the most holy, also named the caravan-leader, also named the greatly renowned, also named the pitying, also named the greatly blessed, also named the sovereign, also named the Dharma-master. Thus, in the boundless and limitless worlds of the ten directions, the boundless bodhisattvas, it should be known, do have, according to their inner virtues each distinct, measureless and boundless provisionally-set-up designations and titles.

If any bodhisattvas, present [before others], call themselves "I am a bodhisattva," and yet cannot rightly cultivate practice in the bodhisattva-training, it should be known that these are named semblance bodhisattvas, not true bodhisattvas. If any bodhisattvas, present [before others], call themselves "I am a bodhisattva," and are able rightly to cultivate practice in the bodhisattva-training, it should be known that these are named true bodhisattvas.

General Statement: The Five Characteristics and the Five Turns

What are the characteristics of the true bodhisattvas? The uddāna (summary verse) says: the true bodhisattvas should be known to have five kinds of characteristic; and each characteristic is again stated by way of five turns — by intrinsic nature, by ground, by fruit, by sequence, and by mutual subsuming. That is to say, the bodhisattvas have five true characteristics of a bodhisattva; whoever accomplishes these five characteristics is counted among the number of bodhisattvas. Which five? First, compassion; second, kind speech; third, valor; fourth, the open hand of giving; and fifth, the ability to understand the hidden intent of the profound principle. These five factors, it should be known, each have five turns: first, intrinsic nature; second, ground; third, fruitful benefit; fourth, sequence; and fifth, mutual subsuming.

One · The Intrinsic Nature of the Five Characteristics

It should be known that, herein, the intrinsic nature of compassion is in brief of two kinds: one lies in the aspiration, the other in right conduct. As lying in the aspiration: it means that the bodhisattvas, toward all sentient beings, bear the aspiration to benefit them and the aspiration to bring them ease — this is named compassion. As lying in right conduct: it means that the bodhisattvas, toward all sentient beings, in accord with the aspiration they bear, benefit them by body and speech as far as their strength and ability reach — this is named compassion.

The intrinsic nature of kind speech is just the words of consolation, the words of gladdening, and the words of surpassing benefit spoken of earlier — it should be known as stated earlier in the Chapter on the Means of Gathering.

The intrinsic nature of valor is that the bodhisattvas are firm and resolute in decision, without any timidity or weakness, and possessed of great force.

If the bodhisattvas are furnished with a nature of vast giving and a nature of undefiled giving, this is named the intrinsic nature of the open hand of giving.

If the bodhisattvas are furnished with the four unobstructed understandings, together with the right preparatory knowledge that can draw these four unobstructed understandings forth without error, this is named the intrinsic nature of the ability to understand the hidden intent of the profound principle.

Two · The Grounds of the Five Characteristics

The Five Grounds of Compassion

It should be known that the grounds of the bodhisattva's compassion are in brief of five kinds. Which five? First, sentient beings who have suffering; second, sentient beings of evil conduct; third, sentient beings of negligence; fourth, sentient beings of wrong conduct; and fifth, sentient beings latent with affliction.

All those sentient beings in the hells and the like are driven and turned about, pressed by feelings of suffering that continue on unbroken — such are named sentient beings who have suffering. Or there is a class of sentient beings who, though not fixedly undergoing suffering, yet much enact the various evil conducts of body, evil conducts of speech, and evil conducts of mind, and take joy in dwelling amid these evils — namely butchers, and those undisciplined ones who raise sheep, pigs, chickens, and the like — such are named sentient beings of evil conduct. Or there is a class of sentient beings who, though neither fixedly undergoing suffering nor practicing evil conduct, are yet infatuated with the enjoyment of the desires, ever delighting to dwell amid all manner of entertainers, singing and dancing, and laughing glances, disporting themselves for their own pleasure — namely a class who enjoy the dust of the desires — such are named sentient beings of negligence. Or there is a class of sentient beings who, though neither fixedly undergoing suffering, nor practicing evil, nor negligent, yet in reliance on deluded views practice all manner of conduct that seeks release from suffering — namely those who forsake the desires and yet go forth to homelessness within an ill-spoken teaching and discipline — such are named sentient beings of wrong conduct. Or there is a class of sentient beings who, though not fixedly undergoing suffering — stated in full, down to not practicing wrong conduct either — are yet, whether furnished with bonds or not furnished with bonds, latent with the afflictions — namely the worthy and good ordinary beings who are cultivating rightly, and those still in training — this is named sentient beings latent with affliction.

The above are named the five grounds of the bodhisattva's compassion; by these grounds, by these objects, compassion is set turning. Beyond these there is nothing exceeding and nothing further.

The Five Grounds of Kind Speech

It should be known that the grounds of the bodhisattva's kind speech are likewise of five kinds. Which five? First, words of right discourse; second, words of right gladdening; third, words of right consolation; fourth, words of rightful liberality; and fifth, words spoken in accord with principle. This full elaboration should be known as stated earlier in the Chapter on the Means of Gathering. The above are named the five grounds of the bodhisattva's kind speech; by these grounds, by these objects, kind speech is set turning. Beyond these there is nothing exceeding and nothing further.

The Five Grounds of Valor

It should be known that the grounds of the bodhisattva's valor are likewise of five kinds. Which five? They are the five grounds of the bodhisattva's "nature of firm and enduring strength" stated earlier in the Chapter on the Factors of Awakening — it should be known that these are the five grounds of the bodhisattva's valor. By these grounds, by these objects, valor is set turning. Beyond these there is nothing exceeding and nothing further.

The Five Grounds of the Open Hand of Giving

It should be known that the bodhisattva's open hand of giving likewise has five grounds. Which five? First, giving again and again; second, giving with joy; third, giving with earnest reverence; fourth, giving without defilement; and fifth, giving without dependence. These five should be known as elaborated in full earlier in the Chapter on Giving. By these grounds, by these objects, the bodhisattva's open hand of giving is set turning. Beyond these there is nothing exceeding and nothing further.

The Five Grounds of the Ability to Understand the Hidden Intent of the Profound Principle

It should be known that the bodhisattva's ability to understand the hidden intent of the profound principle likewise has five grounds. Which five? Toward the discourses (sūtra) spoken by the Tathāgata, whatever teaching accords with the profound, is displayed by way of the profound, and corresponds with emptiness and corresponds with conditionality and dependent origination — it should be known that this is named the first ground. Toward the discipline (vinaya), skill in transgression and skill in restoration to purity — it should be known that this is named the second ground. Toward the mātṛkā (the matrix), the ability to set forth and establish the characteristics of the dharmas without error — it should be known that this is named the third ground. Toward the sense of the notions of the dharmas that are hard to understand in their intent (the character 「想」, "notion," is printed as 「相」, "characteristic," in the Taishō base text, while the Song, Yuan, Ming, Palace, Sheng, and Zhi editions read 「想」, "notion"), the ability to display them rightly and to dissolve away their points hard to understand — it should be known that this is named the fourth ground. Toward the dharma, the meaning, the explanatory diction, and the categorial distinctions of all dharmas — it should be known that this is named the fifth ground. By these grounds, by these objects, the bodhisattva's ability to understand the hidden intent of the profound principle is set turning. Beyond these there is nothing exceeding and nothing further.

Three · The Fruitful Benefit of the Five Characteristics

The bodhisattva's compassion, toward all sentient beings, is able at the very outset to cut off enmity, injury, dislike, and resentment. The bodhisattva's compassion is universally able to work at every task of benefiting sentient beings, the mind without timidity or weakness. In this preparatory effort it is never wearied; abiding much in compassion, it is able to gather in a blameless dwelling in the ease of the present dharma, together with the benefiting of others. Again, as the World-Honored One has spoken of the excellent gains attained through cultivating loving-kindness — that in the present body poison and blade and staff cannot do harm, and the like — all of this the bodhisattva's compassion should be known to accomplish in the same way. The above are named the fruitful benefit of the bodhisattva's compassion.

The bodhisattva's kind speech, in the present dharma, cuts off the four faults of speech — namely false speech, divisive speech, harsh speech, and frivolous speech. By this kind speech, in the present dharma, it is able to gather in oneself and to gather in others, turning on in ease and security. The bodhisattva's kind speech, in the world to come, makes one's words weighty and dignified, and whatever one says is surely trusted and relied upon. The above are named the fruitful benefit of the bodhisattva's kind speech.

The bodhisattva's valor, in the present dharma, is able to part from all sloth and indolence, the mind ever joyful; it is able to receive the pure precepts and the disciplinary observances of the bodhisattva, and having received them, in the end never transgresses them and never falls back or shrinks away; it is able rightly to bear, gathering in oneself and others. In the world to come, in every undertaking that a bodhisattva sets afoot, one's nature is firm and enduring, and of whatever one fashions and cultivates, so long as it is not yet accomplished, in the end one never slackens or retreats. The above are named the fruitful benefit of the bodhisattva's valor.

It should be known that the fruitful benefit attained by the bodhisattva's open hand of giving and by the ability to understand the hidden intent of the profound principle should be known as the distinction between the power of giving and the power of wisdom stated in the Chapter on Powers. The above are named the two fruitful benefits of the bodhisattva's open hand of giving and the ability to understand the hidden intent of the profound principle. The above are named the fruitful benefit of the bodhisattva's five characteristics.

Four · The Sequence of the Five Characteristics

Why are the five characteristics in this very sequence? The bodhisattvas first cultivate compassion, gathering in sentient beings, holding them in mind, wishing to work their benefit. Next they cultivate kind speech: for those sentient beings, so as to make them come forth from the unwholesome and be settled in the wholesome, they proclaim right principle and gather them in with instruction. Next they cultivate valor: toward the classes of sentient beings who have already entered in — should those sentient beings raise up all manner of wrong conduct and all manner of transformations wrought by affliction — they are able to bear it all, so as not to forsake those beings who abide in all manner of right conduct, and those who practice all manner of wrong conduct. Once the bodhisattvas have cultivated valor: one class of sentient beings is gathered in by wealth and thereby brought to maturity; one class is gathered in by the Dharma and thereby brought to maturity; and one class is gathered in by the two, by wealth and by the Dharma, and thereby brought to maturity. Therefore the bodhisattva thereafter cultivates the open hand of giving and the ability to understand the hidden intent of the profound principle. It should be known that the above are named the sequence, before and after, of the bodhisattva's five characteristics.

Five · The Mutual Subsuming of the Five Characteristics: Matched with the Six Perfections

Question: As for the bodhisattva's five characteristics and the six perfections (six "goings to the far shore"), which perfection subsumes which characteristic? Answer: The bodhisattva's compassion, it should be known, is subsumed by the perfection of meditation; the bodhisattva's kind speech is subsumed by the perfections of discipline and wisdom; the bodhisattva's valor is subsumed by the perfections of vigor, patience, and wisdom; whatever open hand of giving the bodhisattva has, it should be known, is just what is subsumed by the perfection of giving; and whatever ability to understand the hidden intent of the profound principle the bodhisattva has is subsumed by the perfections of meditation and wisdom.

Thus the true bodhisattva's five characteristics, it should be known, each have five turns — namely intrinsic nature, ground, fruitful benefit, sequence, and mutual subsuming. These have already been elaborated in full above and should be known as they truly are.

Overall Heading: The Four Dharmas by Which the Bodhisattvas of the Two Divisions Swiftly Realize Bodhi

Bodhisattvas of the two divisions, the householder and the renunciant — how many dharmas are there by which, when they rightly cultivate and train, they can swiftly realize supreme perfect awakening? A summary verse (uddāna) says: the bodhisattvas of the two divisions — first, the good cultivation of undertakings; next, skillful means and the benefiting of others; and dedication is the very last. That is to say, when the bodhisattvas, whether resting on the householder division or on the renunciant division, turn distinctly, there are in brief four dharmas that, one should know, enable these householder and renunciant bodhisattvas of the two divisions to strive rightly, to cultivate and train, and to swiftly realize supreme perfect awakening. Which four? First, the good cultivation of undertakings; second, skillful means; third, the benefiting of others; fourth, undistorted dedication.

One · The Good Cultivation of Undertakings: The Four Modes of Cultivation upon the Six Perfections

What is the bodhisattva's good cultivation of undertakings? It is that the bodhisattvas, with respect to the six perfections, cultivate them resolutely, cultivate them thoroughly, cultivate them constantly, and cultivate them faultlessly.

What is the bodhisattva's resolute cultivation of the perfection of giving? It is that when the bodhisattvas have present all sorts of goods and dharmas that may be given, and beggars are present right before them, then — whether the other party has been kind or unkind, has virtue or has faults, without any distinction — they will certainly give; and no one, neither human nor non-human, nor any recluse, brahmin, or other worldly person, is able by any means, however lawful, to make the bodhisattva's mind of giving waver in the least.

What is the bodhisattva's thorough cultivation of the perfection of giving? It is that when the bodhisattvas have present all sorts of goods and dharmas that may be given, and beggars are present right before them, they give it all, with not the least thing that they cannot let go of for the sake of sentient beings; when they can bestow even their own body and life, how much more the things outside the body?

What is the bodhisattva's constant cultivation of the perfection of giving? It is that the bodhisattvas cultivate giving without weariness, constantly and unbrokenly, at all times, giving away then and there whatever they obtain, with not the least grudging.

What is the bodhisattva's faultless cultivation of the perfection of giving? It is that the bodhisattvas keep far from the various defiled kinds of giving spoken of before in the Chapter on Giving, and cultivate instead the other, undefiled giving.

Thus the bodhisattva is able to cultivate well the perfection of giving. Just as one is able to cultivate well the perfection of giving, so too — in the manner appropriate to each — one should know it is the same with the perfections of discipline, patience, vigor, meditative absorption, and wisdom. The above is called the bodhisattva's cultivating, by four modes, the six perfections resolutely, thoroughly, constantly, and faultlessly.

Two · Skillful Means: The Ten Skillful Means Accomplish the Five Deeds

What is the bodhisattva's skillful means? One should know that this skillful means is, in brief, of ten kinds. Which ten? First, the skillful means, toward sentient beings who detest and turn away from the sacred teaching, of removing their anger and vexation; second, the skillful means, toward sentient beings who are in the middle, of causing them to enter in; third, the skillful means, toward those who have already entered in, of bringing them to maturity; fourth, the skillful means, toward those already matured, of causing them to attain liberation; fifth, the skillful means with respect to all the heterodox theories of the world; sixth, the skillful means of rightly observing the keeping and the transgressing of the bodhisattvas' pure discipline and restraint; seventh, the skillful means with respect to the right vows; eighth, the skillful means with respect to the śrāvaka vehicle; ninth, the skillful means with respect to the pratyekabuddha vehicle; tenth, the skillful means with respect to their Great Vehicle. All this skillful means is as has been widely distinguished, place by place, before within this very Bodhisattva Stage, and should be known accordingly.

These ten skillful means that the bodhisattvas possess are able to accomplish five deeds. By the first four kinds of skillful means, the bodhisattvas are enabled rightly to establish the sentient beings they convert in their own aim and benefit. By the skillful means with respect to all the heterodox theories of the world, the bodhisattvas are enabled well to subdue all heterodox theories. By the skillful means of rightly observing the keeping and the transgressing of the bodhisattvas' pure discipline and restraint, the bodhisattvas are enabled not to transgress what ought not to be transgressed; and having transgressed, to repent and remove it swiftly and in accord with the Dharma, and, with respect to the well-purified pure discipline and restraint that the bodhisattva has received, to mend and burnish it well until it is lustrous. By the skillful means with respect to the right vows, the bodhisattvas are enabled to realize the fullness of every cherished matter and aim that is to come. By the skillful means with respect to the three vehicles, the bodhisattvas are enabled, toward the sentient beings, according to their lineage (the five editions — Song, Yuan, Palace, Sheng, Zhi — read "family-lineage"), their faculties, and their resolute inclination, to speak the fitting dharma and to speak the dharma in accord with right principle. The above is called the ten skillful means enabling the bodhisattvas to accomplish five deeds. By these five deeds, the bodhisattva is enabled to bring to culmination every matter and aim, in the present dharma and in the time to come.

Three · The Benefiting of Others: In Reliance on the Four Means of Gathering

What is the bodhisattva's benefiting of others? It is that the bodhisattvas, in reliance on the four means of gathering — namely giving, kindly speech, beneficial conduct, and shared undertaking — are able to give benefit to one portion of sentient beings, able to give ease to one portion of sentient beings, and able to give benefit together with ease to one portion of the sentient beings they convert. This is called, stated in brief, the benefiting of others that the bodhisattva possesses. Stated at length, it is as before in the Chapter on the Aim of Self and Others; one should know its characteristics there.

Four · Undistorted Dedication

What is the bodhisattva's undistorted dedication? It is that the bodhisattvas take up all the roots of goodness amassed by the three gates — namely the good cultivation of undertakings, skillful means, and the benefiting of others — in their entirety, past, future, and present, and, with a mind of pure single-flavored, sublime, clear faith, dedicate them in quest of supreme perfect awakening; and in the end they do not use these amassed roots of goodness to seek any other worldly fruit or maturation, save only supreme perfect awakening.

Conclusion: The Four Dharmas Are Exhaustive · The Renunciant Is Loftier

All the dharmas to be trained in that the World-Honored One has expounded for the bodhisattvas of the householder division or the renunciant division — one should know that all are gathered within these four dharmas: the good cultivation of undertakings, skillful means, the benefiting of others, and undistorted dedication. Therefore, the assembly of bodhisattvas who thus cultivate well their undertakings, their skillful means, their benefiting of others, and their undistorted dedication, draw near to and press close upon (approach and bear right up against) that supreme bodhi so hard to attain, so hard to realize. One should know that all bodhisattvas of the past, the future, and the present — whether of the householder division or of the renunciant division — who strive diligently to cultivate and train, and who have realized, will realize, or are realizing their supreme perfect awakening, do so all by these four dharmas. Beyond this, there is nothing that exceeds them and nothing more.

Again, though the bodhisattvas, whether of the householder division or of the renunciant division, likewise strive rightly to cultivate and train in these four dharmas, the renunciant is, in comparison with the householder, greatly different and greatly loftier. Why? One should know that all renunciant bodhisattvas are liberated from the perils of taking in father and mother, wife and child, and kin; the householder bodhisattva is not so. Again, all renunciant bodhisattvas are liberated from the anxiety and suffering of the manifold arduous and pressing affairs — farming, trading, and serving the royal business — undertaken to take in father, mother, and kin; the householder bodhisattva is not so. Again, all renunciant bodhisattvas can, without turning aside, practice the hook-and-chain pure conduct (the precepts, restraining and entangling, guarding the three kinds of action, as hook and ring interlock); the householder bodhisattva is not so. Again, all renunciant bodhisattvas, in every dharma conducive to bodhi, swiftly realize penetrating knowledge, and whatever wholesome dharmas they set themselves to cultivate they can all swiftly bring to culmination; the householder bodhisattva is not so. Again, all renunciant bodhisattvas abide in resolute and pure discipline and restraint, and whatever they utter the multitude all trust and honor; the householder bodhisattva is not so. Such measureless wholesome dharmas as these — one should know that in all of them the renunciant bodhisattva is, in comparison with the householder, greatly different and greatly loftier.

General Heading

What is the bodhisattva's exalted resolve? A summary verse (uddāna) says: The wise one, toward sentient beings, has the seven aspects of compassion and the fifteen resolves, and is able to accomplish ten things — this should be known.

One · The Seven Aspects of Compassion

The bodhisattvas, toward sentient beings, arouse from the depth of their heart the seven aspects of compassion; and because the bodhisattvas are furnished with compassion, they are called ones of wholesome resolve, ones of utterly wholesome resolve. Which seven aspects of compassion? First, fearless compassion; second, principled compassion; third, tireless compassion; fourth, unsolicited compassion; fifth, undefiled compassion; sixth, vast compassion; seventh, impartial compassion.

The bodhisattvas, toward sentient beings, do not arouse compassion out of dread; the acts of body, speech, and mind that they set in motion in accordance [with beings] befit those beings' state of mind and benefit and gladden them — this is called the bodhisattva's fearless compassion.

Again, the bodhisattvas do not carry out compassion toward sentient beings in a manner contrary to principle — that is to say, they never exhort, instruct, or transmit to sentient beings by way of what is unlawful, contrary to discipline, or contrary to wholesome conduct, nor in an unfitting place — this is called the bodhisattva's principled compassion.

Again, the bodhisattvas, being thus compassionate toward sentient beings, set in motion every work of benefit as befits the occasion, without ever wearying — this is called the bodhisattva's tireless compassion.

Again, the bodhisattvas, toward sentient beings, do not wait to be entreated or petitioned, but of their own accord give rise to compassion and act for their benefit — this is called the bodhisattva's unsolicited compassion.

Again, the bodhisattvas arouse compassion toward sentient beings with a mind free of craving-attachment — that is to say, in benefiting others they neither seek a return of favor nor look for an agreeable fruit and its maturation to come — this is called the bodhisattva's undefiled compassion, and it is also called the bodhisattva's objectless compassion.

Again, the compassion the bodhisattvas arouse toward sentient beings is vast alone, and not narrow. What is meant by "vast": toward all sentient beings, even when they meet with every sort of unbenefiting treatment, [the bodhisattvas] do not forsake them; the bodhisattvas would sooner take upon themselves what is unwished-for (what is unpleasing) than in the end direct ill-will toward the other. This is called the bodhisattva's vast compassion.

Again, the bodhisattvas — with the compassion that corresponds to such a character and such qualities — extend to every class of sentient beings equally and evenly, without partition or limit within the realm of sentient beings — this is called the bodhisattva's impartial compassion.

The bodhisattva who corresponds to compassion of these seven modes is called one of wholesome resolve, one of utterly wholesome resolve.

Two · The Essence of Exalted Resolve and Its Fifteen Kinds

It should be understood here that the resolved conviction — approving and sealing, sealing-in-understanding and settling upon all the buddha-dharmas — that has pure faith as its forerunner and the discernment of dharmas as its forerunner, this is called the bodhisattva's exalted resolve.

Such bodhisattva exalted resolve, it should be understood, is stated briefly to be of fifteen kinds. Which fifteen? First, the supreme resolve; second, the restraining resolve; third, the perfection resolve; fourth, the resolve toward the true meaning; fifth, the resolve of might; sixth, the resolve of benefit; seventh, the resolve of ease; eighth, the resolve of liberation; ninth, the firm resolve; tenth, the resolve free of falsity; eleventh, the impure resolve; twelfth, the pure resolve; thirteenth, the well-purified resolve; fourteenth, the resolve to-be-disciplined; fifteenth, the innate resolve.

The bodhisattvas arouse a surpassing resolve toward the supreme and true [Three Jewels], the Buddha, Dharma, and Saṅgha — this is called the bodhisattva's supreme resolve. Again, the bodhisattvas arouse a surpassing resolve toward the pure moral code and discipline they have taken up and hold — this is called the bodhisattva's restraining resolve. Again, the bodhisattvas arouse a surpassing resolve toward the giving, patience, vigor, meditative concentration, and wisdom they cultivate and realize — this is called the bodhisattva's perfection resolve. Again, the bodhisattvas arouse a surpassing resolve toward the no-self of dharmas, the no-self of persons, and the suchness of all dharmas that is the profound ultimate meaning — this is called the bodhisattva's resolve toward the true meaning. Again, the bodhisattvas arouse a surpassing resolve toward the inconceivable supernormal might of the buddhas and bodhisattvas, or their innate might — this is called the bodhisattva's resolve of might. Again, the bodhisattvas, toward sentient beings, wish to bestow the wholesome dharmas upon them — this is called the bodhisattva's resolve of benefit. Again, the bodhisattvas, toward sentient beings, wish to bestow benefit upon them — this is called the bodhisattva's resolve of ease. Again, the bodhisattvas have no craving-attachment of mind toward such sentient beings, and their mind is unbound to the agreeable maturational fruit to come — this is called the bodhisattva's resolve of liberation. Again, the bodhisattvas fix their mind upon their unsurpassed perfect awakening, never wavering — this is called the bodhisattva's firm resolve. Again, the bodhisattvas possess a resolved conviction operating together with unerring knowledge, toward the means of benefiting sentient beings and the means of proceeding to realize great awakening — this is called the bodhisattva's resolve free of falsity. Again, all the exalted resolve the bodhisattvas have at the Stage of Resolute Practice — this is called the bodhisattva's impure resolve. Again, all the exalted resolve the bodhisattvas have from the Stage of Pure and Surpassing Resolve up to the Stage of Determinate Practice — this is called the bodhisattva's pure resolve. Again, all the exalted resolve the bodhisattvas have upon reaching the Ultimate Stage — this is called the bodhisattva's well-purified resolve. Again, the bodhisattvas' impure resolve is precisely what is called the resolve to-be-disciplined, because this resolve should be brought under deliberate discernment. Again, the bodhisattvas' pure resolve and well-purified resolve are precisely what is called the innate resolve, because this resolve's essential nature is already accomplished and is well established within the [bodily-mental] basis.

Three · The Fifteen Resolves Are Able to Accomplish Ten Things

Such bodhisattva exalted resolve of fifteen fine and wholesome kinds, throughout every stage, is able — in short — to accomplish ten things. Which ten?

The bodhisattvas' supreme resolve is able to cultivate offerings of every kind, the most surpassing, to the Three Jewels, and is foremost among all the provisions for awakening.

Again, the bodhisattvas' restraining resolve is able, toward the pure moral code and discipline they have taken up, even when they meet a circumstance bearing on their very life, not to transgress deliberately the precepts against which one might transgress; and should there be any transgression, to repent and clear it away swiftly.

Again, the bodhisattvas' perfection resolve is able, toward the wholesome dharmas, constantly and diligently to cultivate them and to abide free of negligence, ever abiding in the most surpassing abiding free of negligence.

Again, the bodhisattvas' resolve toward the true meaning is able, for the sake of sentient beings, to flow on through birth-and-death with an undefiled mind, and yet not to forsake the exalted resolve toward nirvāṇa.

Again, the bodhisattvas' resolve of might is able, in the holy teaching, to perceive and receive the pure and sublime savor of the Dharma; and it is able, toward cultivation, to give rise to a firm conception, delighting to abide much in cultivation, and it does not grow content on the strength of hearing and reflection alone.

Again, the bodhisattvas' resolve of benefit, resolve of ease, and resolve of liberation are able, in every work of benefiting sentient beings, to cultivate diligently, and though ever cultivating, never to weary.

Again, the bodhisattvas' firm resolve is able, in every kind of blazing vigor and vast vigor, to set in motion and abide in effort that is unslackening and unbroken.

Again, the bodhisattvas' resolve free of falsity is able swiftly to realize the penetrating knowledge of the manifold wholesome dharmas they have called forth, and it does not grow content amid attainments of a lesser, inferior, or feeble distinction.

Again, the bodhisattvas' resolve to-be-disciplined is able to give rise to the innate resolve.

Again, the bodhisattvas' innate resolve is able swiftly to proceed to realize unsurpassed perfect awakening; and it is able to work every kind of profit, benefit, and ease for gods and human beings.

(The resolve to-be-disciplined is precisely the impure resolve; the innate resolve is precisely the pure resolve and the well-purified resolve — and so they are not stated separately again.)

Conclusion

All the exalted resolve that the World-Honored One has, in this place and that, variously proclaimed, set forth, and revealed for the bodhisattvas — it should be understood that all of it is subsumed within these fifteen resolves. Therefore the hosts of bodhisattvas of fine and wholesome resolve, past, future, and present, have realized, will realize, and now realize their unsurpassed perfect awakening — all by the fifteen resolves as thus stated. Apart from these there is nothing that exceeds them and nothing more. Such fifteen bodhisattva resolves are able to win the greatest fruit-profit of awakening; and so the bodhisattva, relying on these resolves, swiftly realizes unsurpassed perfect awakening.

The Overall Heading: The Twelve Kinds of Dwelling and the Tathāgata's Thirteenth Dwelling

Thus, the bodhisattva, beginning from the completeness of lineage, and — to expound at length — down to his rightly and diligently cultivating and learning what the bodhisattva is to learn, as stated before; his rightly and fully manifesting the marks of a bodhisattva, as stated before; his rightly and diligently cultivating and learning within the partwise applications of a bodhisattva; his being able to purify and refine the bodhisattva's inclination, as stated before — the community of bodhisattvas has, stated briefly, twelve kinds of bodhisattva dwelling. By these twelve kinds of bodhisattva dwelling, all bodhisattva dwellings are wholly gathered in, and all bodhisattva practices are wholly gathered in. Beyond these there is, further, the Tathāgata's thirteenth dwelling; by reason of this dwelling, the vast and great awakening is directly and fully awakened to before one, and it is named the Unsurpassed Dwelling.

What are the bodhisattva's twelve dwellings and the rest? A summary verse (uddāna) says: lineage, resolute-conviction practice, supreme joy, the higher discipline, the higher mind, the three wisdoms, the markless with effort, the markless without effort, and the unobstructed discernments, the utmost bodhisattva dwelling, the very highest Tathāgata dwelling. That is to say: the bodhisattva lineage dwelling, the resolute-conviction-practice dwelling, the supremely-joyful dwelling, the higher-discipline dwelling, the higher-mind dwelling; the higher-wisdom dwelling — and this is again of three kinds: first, the higher-wisdom dwelling associated with the factors of awakening; second, the higher-wisdom dwelling associated with the truths; third, the higher-wisdom dwelling associated with the stilling of the flowing-forth of dependent origination (the bodhisattvas truly know the reality that is able to observe and the reality that is observed, and, regarding the classes of sentient beings within reality, know that through the absence of knowledge the many sufferings flow forth, and that through the presence of knowledge the many sufferings are stilled — thus, because the bodhisattva observes with wisdom by way of three gateways, there are three higher-wisdom dwellings); as well as the markless dwelling that operates the path with effort and with function, unbroken and unlacking; the markless dwelling that operates the path without effort and without function, unbroken and unlacking; the unobstructed-discernment dwelling; and the utmost fully-perfected bodhisattva dwelling. These are named the bodhisattva's twelve kinds of dwelling. Thus the bodhisattva's twelve kinds of dwelling wholly gather in all bodhisattva dwellings and wholly gather in all bodhisattva practices.

The Tathāgata dwelling is the dwelling that surpasses all bodhisattva dwellings and directly and fully awakens to the great awakening before one. The last of these, the Tathāgata dwelling, will be expounded in detail later, in the Chapter on Establishment at the very end of the Section on the Ultimate Yoga. As for the bodhisattva's twelve kinds of dwelling, I shall now speak of them as they are set forth.

One · A Brief Gloss on Each of the Twelve Dwellings, One by One

The lineage dwelling — What is the bodhisattva lineage dwelling? What is it for a bodhisattva to "dwell in" the lineage dwelling? The bodhisattvas who dwell in the lineage dwelling are by their nature naturally benevolent and worthy, and by their nature naturally accomplish the bodhisattva's merits; the many wholesome dharmas that a bodhisattva ought to have, in him have present activity and have manifestation. By the impelling means of a nature benevolent and worthy (an inner driving-on), he is made to incline toward the wholesome — not by holding himself in check and guarding himself through deliberation. If the bodhisattvas dwell in the lineage dwelling, they uphold and retain the seeds of all the Buddha's Dharma: within their own substance, and within their support, they already have complete all the seeds of all the Buddha's Dharma. Again, the bodhisattvas who dwell in the lineage dwelling are by nature apart from coarse defilement; they do not raise into activity the superior-grade entanglements of affliction — the entanglements by reason of which one commits deeds of immediate retribution or severs the roots of the wholesome (such grave entanglements he does not raise). As the various marks of dwelling in the lineage stated in the Chapter on Lineage: within this bodhisattva lineage dwelling they too should be expounded at length, and should be truly known. This is named the bodhisattva lineage dwelling.

The resolute-conviction-practice dwelling — What is the bodhisattva resolute-conviction-practice dwelling? From the bodhisattvas' first arousing of the mind down to their not yet having obtained the pure inclination, all the bodhisattva practices in this interval — know that they are all named the resolute-conviction-practice dwelling. Again, while the bodhisattvas are in the lineage dwelling, with respect to the remaining eleven bodhisattva dwellings and the Tathāgata dwelling, only a "cause" is operating — a cause that draws them in; with respect to all the remaining bodhisattva dwellings they have not yet set forth toward them, not yet obtained them, not yet purified them — how much less the Tathāgata dwelling. If the bodhisattvas are in the resolute-conviction-practice dwelling, then with respect to all the remaining bodhisattva dwellings and the Tathāgata dwelling, they are all named as having set forth, but not yet obtained, not yet purified; and it is precisely upon this resolute-conviction-practice dwelling that they are both named as having set forth and named as having obtained, and, in order to make it pure, they cultivate right practice. The resolute-conviction-practice dwelling having been purified, the supremely-joyful dwelling — set forth toward earlier — is now again named as obtained, and, in order to make it pure, they cultivate right practice. The supremely-joyful dwelling having been purified, the higher-discipline dwelling — set forth toward earlier — is now again named as obtained, and, in order to make it pure, they cultivate right practice. Expounded at length in this way, it proceeds by turns down to the utmost fully-perfected bodhisattva dwelling. And this utmost fully-perfected bodhisattva dwelling having been purified, from this without interval, the Tathāgata dwelling — set forth toward earlier — should be known to be, now, all-at-once obtained and all-at-once purified. Between the Tathāgata dwelling and the bodhisattva dwellings, know that there is a difference of this kind.

The supremely-joyful dwelling — namely, the dwelling of the bodhisattvas' pure and supreme inclination. The higher-discipline dwelling — namely, the dwelling of the bodhisattvas, associated with the discipline-of-nature obtained by taking the pure and supreme inclination as its condition. The higher-mind dwelling — namely, the dwelling of the bodhisattvas, of the worldly meditative absorptions, concentration, and meditative attainments obtained by taking the purity of the higher-discipline dwelling as its condition. The higher-wisdom dwelling associated with the factors of awakening — namely, the dwelling of the bodhisattvas who, taking as their support the concentration that is the support of worldly pure knowledge, in order to awaken to the truths, wondrously discern the thirty-seven factors of awakening, right foundations of mindfulness and the rest. The higher-wisdom dwelling associated with the truths — namely, the dwelling of the bodhisattvas who, taking the discernment of the factors of awakening as their support, truly awaken within the truths. The higher-wisdom dwelling associated with the stilling of the flowing-forth of dependent origination — namely, the dwelling of the bodhisattvas who, by the augmenting force of the ability to awaken to the truths, discern and display that through the absence of knowledge suffering and the cause of suffering arise, and discern and display that through the presence of knowledge suffering and the cause of suffering are extinguished. The markless dwelling with effort and with function — namely, the dwelling of the bodhisattvas who, precisely by the augmenting force of the three higher-wisdom dwellings, with effort, with function, unlacking and unbroken, operate together with the cultivation of the non-conceptual wisdom directed upon the suchness of all dharmas. The markless dwelling without effort and without function — namely, the dwelling of the bodhisattvas who, having cultivated much within the former markless dwelling, operate spontaneously and naturally, unlacking and unbroken, in accord with the path. The unobstructed-discernment dwelling — namely, the dwelling of the bodhisattvas who, taking as their support the concentration of the well-purified, unmoving wisdom, obtain vast wisdom and expound the Dharma for others; taking the unsurpassed as their support, they are able wondrously to discern, within the dharmas, the alternative expressions, the aims of the meaning, the explanations of the terms, and the distinctions. The utmost fully-perfected bodhisattva dwelling — namely, the bodhisattvas who abide in this, having reached the ultimate upon the bodhisattva path, having obtained the great Dharma-consecration upon unsurpassed perfect complete awakening, either bound to one more birth or dwelling in the final existence; from this dwelling without interval, precisely at that time, they awaken to and realize unsurpassed perfect complete awakening, and are able to perform all that a Buddha performs.

Two · The Differences of Advancement among the Dwellings

Again, the bodhisattvas' resolute-conviction-practice dwelling, with respect to the bodhisattva's cultivation, is narrow in what it does, defective in what it does, and undetermined in what it does; and there is retreat in what is obtained. The supremely-joyful dwelling, with respect to the bodhisattva's cultivation, is vast in what it does, undefective in what it does, and determined in what it does; and whatever is obtained is never again turned back from. As with the supremely-joyful dwelling, so down through the three higher-wisdom dwellings — know that it is likewise. From the first markless dwelling down to the utmost fully-perfected bodhisattva dwelling, with respect to the bodhisattva's cultivation, it is measureless in what it does, undefective in what it does, and determined in what it does; and whatever is obtained is in the end never turned back from.

Again, the bodhisattvas' resolute-conviction-practice dwelling, with respect to the bodhisattva's markless cultivation — know that it is a setting-forth; the supremely-joyful dwelling, the higher-discipline dwelling, the higher-mind dwelling, and the higher-wisdom dwelling, with respect to the bodhisattva's markless cultivation — know that they are an obtaining; the first markless dwelling, with respect to the bodhisattva's markless cultivation — know that it is a perfect realization; the second markless dwelling, with respect to the bodhisattva's markless cultivation — know that it is a purification; the unobstructed-discernment dwelling and the utmost fully-perfected bodhisattva dwelling, with respect to the fruit of the bodhisattva's markless cultivation — know that they are a receiving.

Three · The Practice, State, and Mark of the Bodhisattva in the Resolute-Conviction-Practice Dwelling as It Operates

Question: When the bodhisattva of the resolute-conviction-practice dwelling operates, what practice, what state, and what mark should be known?

Answer: When the bodhisattva of the resolute-conviction-practice dwelling operates, his power of deliberation is strong: with respect to the applications the bodhisattva is to do, he must, with a discriminating wisdom, deliberate again and again before he can cultivate and do them; he is not yet able, spontaneously (naturally-so), to accomplish what is to be done. He has not yet obtained the bodhisattva's supreme cultivation that is firm, continuous, and without retreat; and as with the supreme cultivation, so with the fruits of the supreme cultivation — the various unobstructed resolute convictions, supernormal powers, liberations, concentrations, and meditative attainments — these too he is not yet able to obtain. He is not yet able to transcend the five fears, namely the fear of not surviving, the fear of ill repute, the fear of death, the fear of evil destinies, and the fear of timidity before an assembly. With respect to the benefiting of sentient beings that he ought to do, he must rouse himself and reflect before he can cultivate and do it; he is not yet able, spontaneously, to have compassion and loving concern. Or at one time, toward sentient beings, he gives rise to wrong conduct through body, speech, and mind; or at one time, toward the sense-objects, he gives rise to greedy attachment; or at one time, toward the requisites of life, he manifests miserliness. He acts by trusting another (trusting the words of the Buddhas and bodhisattvas), not yet able to know reality from within himself — with respect to the Tathāgata, or the Dharma, or the Saṅgha, or the meaning of reality, or the affairs of sentient beings, or the supernormal might of the Buddhas and bodhisattvas, or cause, or fruit, or the meaning of what is to be obtained, or the means of obtaining it, or that upon which he practices — he trusts, in every case, by following another. The knowledge-attained-through-hearing and the knowledge-attained-through-reflection that he accomplishes are narrow, not measureless; and moreover, of even these he at times has loss and forgetting — he is one with dharmas that are lost and forgotten. What he accomplishes is the bodhisattva's painful and slow course (a course painful and slow); toward the great awakening he has no fierce and keen aspiration, no blazing diligence, and no deeply firm pure faith.

In three places he has loss of mindfulness and forgetting: first, amid the agreeable and disagreeable forms, sounds, smells, tastes, tangibles, and mental objects of the sense-fields, at one time his mind is turned upside down and he loses right mindfulness; second, within this and that body wherein he takes birth, once he has taken birth, he forgets the former life; third, with respect to the dharmas he has received and retained, long practiced and long expounded, at one time he has some loss and forgetting. In these three places he has loss of mindfulness and forgetting. Or at one time he is complete in keen wisdom, able to receive and retain the dharmas, and capable of penetrating the meaning; or at one time he is not so; or at one time he is complete in remembrance; or at one time he becomes one of the forgetful kind. Toward sentient beings, he is not yet able to know the skillful means of truly taming them; and toward his own Buddha's Dharma, he does not yet know the skillful means of truly drawing it forth. His expounding the Dharma for others, his teaching and admonishing, operate by forced exertion (done by forcing oneself); and because they operate by forced exertion, he cannot truly know — at times it is wasted, at times not wasted, like shooting in the dark: whether it hits or does not hit, it merely, by chance, fulfills the wish.

Or at one time, toward the great awakening, though he has already aroused the mind, he again retreats and casts it away. Or at one time, he casts away the pure discipline and restraint that the bodhisattva earlier received and learned, and is unable to receive and learn it. Or at one time, though he diligently cultivates and practices the benefiting of sentient beings, in the middle he gives rise to weariness, and again casts away the benefiting of sentient beings. By reason of his inclination, he wishes to make himself at ease; by reason of his deliberation, he wishes to make others at ease. With respect to the bodhisattvas' transgressions and offenses, for the most part he is able to know them thoroughly, but not to know them thoroughly again and again, nor to sever them permanently without remainder — because the offenses and transgressions still have present activity again and again. Or at one time, with respect to the Dharma and Vinaya of the Bodhisattva Canon, he is drawn away (shaken) by another. Or at one time, hearing the profound and vast Dharma-teaching, he gives rise to terror, and his mind is shaken, wavering, and in doubt. Toward sentient beings, he is far from all the present activity of great compassion; toward sentient beings he has only a small portion of benefit and ease present before them, not yet vast, not yet measureless. Within all the fully-perfected bodhisattva learning stated above, he is not yet able to learn universally; the fully-perfected bodhisattva marks stated above he has not all accomplished; within the fully-perfected twofold bodhisattva right application stated above, he does not fully manifest; the bodhisattva inclination stated above is not yet pure. Toward his unsurpassed perfect complete awakening, he reckons it still far off, and has not yet firmly and deeply established the augmenting inclination toward nirvāṇa. Just as he flows on for a long time in birth-and-death, so with respect to the blazing, unmoving, wondrously wholesome factors of awakening, he is not yet able to accomplish them. Categories such as these — know that they are named the practices, states, and marks of the bodhisattva of the resolute-conviction-practice dwelling as he operates.

For these bodhisattvas in the resolute-conviction-practice dwelling: when the lower-grade forbearance operates, the practices, states, and marks stated above should be known to be of the superior grade (the ailments at their heaviest); when the middling-grade forbearance operates, the practices, states, and marks stated above should be known to be of the middling grade; when the superior-grade forbearance operates, what is stated above should be known to be of the lower grade, its nature slight and thin. It is precisely when this superior-grade forbearance operates that, with respect to the practices, states, and marks stated above, he is able gradually to make them permanently severed without remainder; and from this without interval, know that the bodhisattva enters the supremely-joyful dwelling. In the supremely-joyful dwelling obtained by means, the dharmas stated for the resolute-conviction-practice dwelling (the deficiencies above) all have no existence, and all the dharmas of the bright class that are contrary to those all become manifest. Because the bodhisattvas accomplish this, they turn and come to be named as having the pure and supreme inclination. When the bodhisattva of the resolute-conviction-practice dwelling operates, although he has a small portion of the resolute conviction of the soft, middling, and superior means, purified by turns, he is not named as having the pure and supreme inclination — why? Because this resolute conviction still operates defiled by the many secondary afflictions. When the bodhisattva of the supremely-joyful dwelling abides, all the secondary afflictions of resolute conviction are permanently severed, and, apart from the secondary afflictions, the pure resolute conviction operates.

Four · The Practice, State, and Mark of the Bodhisattva in the Supremely-Joyful Dwelling as It Operates

Question: When the bodhisattva of the supremely-joyful dwelling operates, what practice, what state, and what mark should be known?

Answer: If the bodhisattvas, from the resolute-conviction-practice dwelling, enter the supremely-joyful dwelling: the bodhisattva's great vow toward unsurpassed perfect complete awakening, made earlier, had not well penetrated the self-nature of awakening, had not well penetrated the means to awakening, and for the most part operated in accord with outer conditions, not well determined; in order to remove and cast that away, they give rise to the bodhisattva's great vow, complete with six marks, wholly newly well-determined, of a nature cultivated through inward realization: it surpasses all the remaining bright and pure vows; it is unequaled and uncommon — its fruit is the world, and yet it surpasses all the world's realms, and, by reason of rescuing in accord with the suffering of all sentient beings, it is not held in common with any śrāvaka or pratyekabuddha; although in a single instant this vow arises, the nature of dharmas is naturally so, and it can obtain the bodhisattva's measureless, bright, and lovely fruit; again, once the unchanging, inexhaustible self-nature of this great vow is obtained, there is no other cause or condition that can make it retreat or alter; again, it is a supreme portion; it falls upon the very last, ultimate great awakening. Such a bodhisattva's well-determined vow is also named the arousing of the mind.

Again, this kind of bodhisattva's arousing of the mind should be known briefly by four marks. Which four marks? First, by what mark is the bodhisattva's arousing of the mind? Second, what does the arousing of the mind take as its object? Third, with what state, what mark, what self-nature does the arousing of the mind arise? Fourth, what is the excellent benefit of the arousing of the mind? By these four marks the bodhisattva's arousing of the mind should be known. — The bodhisattvas, in the resolute-conviction-practice dwelling, have already well accumulated all wholesome roots, and have already rightly gone forth in the bodhisattva practice: stated briefly, this is the "mark" (by what mark is the arousing of the mind). Again, the bodhisattvas take as their object, without error and swiftly, in the age to come: the completion of all the provisions for awakening, the completion of all the bodhisattva's benefiting of sentient beings, the completion of all the kinds of all the Buddha's Dharma of unsurpassed perfect complete awakening, and the completion of the works and deeds of all the Buddhas: stated briefly, this is the object of the arousing of the mind. Again, the bodhisattvas (the self-nature of the arousing of the mind): without error and swiftly rouse all the provisions for awakening, accord with all the bodhisattva's doings for sentient beings, accord with the obtaining of the unsurpassed perfect complete awakening's teacherless, natural, wondrous knowledge, accord with the works and deeds of all the Buddhas in every kind, and accord with the vast vow-mind. Again, the bodhisattvas, having aroused this mind (the excellent benefit): surpass the bodhisattva's ordinary-being stage, realize and enter the bodhisattva's right nature apart from birth, are born into the family of the Tathāgata, become the true sons of the Buddha, are determinedly directed toward perfect complete awakening, and determinedly continue the noble lineage of the Tathāgata.

Again, having rightly obtained the true purity-of-realization, he has exceedingly much joy. Toward other sentient beings, he is far from the greater part of anger, harm, and quarreling. Toward the benefiting of beings that a bodhisattva does in every kind, toward the completion of the provisions for awakening in every kind, toward all the Buddha's Dharma of unsurpassed awakening in every kind, toward what a Buddha does in every kind — with a pure and augmenting inclination, drawing near by resolute conviction, he enters in, and thereupon these dharmas are swiftly and perfectly realized; observing his own body as able to rightly accord, understanding it thus, he has exceedingly much joy. Again, observing that this dwelling is wondrously wholesome and vast, able to draw forth deliverance, undefiled and unequaled, gathering-in and benefiting, joy of body and mind — within it these measureless, blazing wholesome dharmas all become accomplished. Again, knowing for himself: "Toward unsurpassed perfect complete awakening I am now already near; toward the great awakening my supreme inclination has already become pure; I am now already apart from all fears" — by reason of these causes and conditions, he has exceedingly much joy.

Because the bodhisattvas are already able to give rise to a well-determined mind, they sever and remove all five fears: because they well cultivate the wondrous knowledge of no-self, even the discriminated notion of a self no longer operates — how much less would there be a discriminated love of self, or a love of the requisites of life — by reason of these causes and conditions, there is no fear of not surviving. Because they hope for nothing from another, they constantly rouse of themselves such a wish and joy: "I shall benefit all sentient beings," rather than seeking anything from sentient beings — by reason of these causes and conditions, there is no fear of ill repute. Because they are apart from the view of self, they have no notion of the "self" being ruined and destroyed — hence there is no fear of death. They know for themselves that after death, in the age to come, they will determinedly meet the Buddhas and bodhisattvas — by reason of this, there is determinedly no fear of evil destinies. Because they see, upon their inclination, that in all the world there is not even one equal to them — how much less superior — therefore there is no fear of timidity before an assembly. The bodhisattva thus is far from all the five fears, far from all the terror of hearing the profound right Dharma expounded, far from all lofty pride and haughtiness, far from all the anger arising from the various wrong conduct caused by others' failure to benefit them, and far from all greedy delight in worldly wealth. Because he is undefiled, there is nothing he hates and turns from; because he has the blazing, there is no worldly inclination; he is able perfectly to realize all wholesome dharmas.

Again, in the present dharma, he is able to rouse all the bodhisattva's diligence, led on by the augmenting force of faith. In the age to come, the ten great vows as stated before in the Chapter on the Factors of Awakening — now, precisely in this supremely-joyful dwelling, he is able to draw them forth in completeness — because he has obtained the pure supreme inclination. Wishing to make offerings to the most excellent sentient being, the true field of merit, the great teacher and Dharma-lord, he draws forth the first great vow. Wishing to receive and retain the unsurpassed right Dharma that they proclaim, he draws forth the second great vow. Wishing to entreat the turning of the wondrous, unprecedented right Dharma-wheel, he draws forth the third great vow. Wishing, in accord with that, to practice the bodhisattva practice, he draws forth the fourth great vow. Wishing to ripen those sentient beings who are vessels, he draws forth the fifth great vow. Wishing to go toward the Buddha-lands, to attend upon and behold the Tathāgatas, to serve and make offerings, and to hear and receive the right Dharma, he draws forth the sixth great vow. In order to purify and refine his own Buddha-land, he draws forth the seventh great vow. In order, in all places of birth, ever not to be far from the Buddhas and bodhisattvas, and to have with the bodhisattvas ever one and the same flavor of inclination and application, he draws forth the eighth great vow. In order ever to benefit all sentient beings, never once passing them by in vain, he draws forth the ninth great vow. In order to realize unsurpassed perfect complete awakening and perform the deeds of the Buddhas, he draws forth the tenth great vow. And he makes this vow, saying: as the realm of sentient beings continues on by turns and is in the end never cut off and exhausted, and as the course of the world continues on by turns and is in the end never cut off and exhausted, so this great vow of mine continues on birth after birth, down to the very edge of ultimate awakening, ever not far off, ever not lost and forgotten, ever not sundered and departed. Vowing to himself thus, in his mind he arouses the right vow. Know that herein, the former part rouses the vow with regard to the matters that ought to be vowed, and the latter part rouses the vow again with regard to the vow itself. Thus the bodhisattva, taking the ten great vows as the head, is able to give rise to numberless hundreds of thousands of right vows.

Thus the bodhisattva, in the age to come complete with the great vows, in the present dharma rouses great diligence. There are, further, ten dharmas of pure-cultivation dwelling, able to make the supremely-joyful dwelling swiftly obtain purity: first, toward the Buddha's Dharma he gives rise deeply to pure faith. Second, observing the principle of dependent origination of sentient beings, he realizes (knows) that there is only a pure great mass of suffering, and gives rise to great compassion. Third, having observed that, he vows to himself, saying, "I shall cause those classes of sentient beings to be liberated from such a pure great mass of suffering and to obtain the foremost ease," and gives rise to great loving-kindness. Fourth, in order to rescue all grief and suffering, he has for himself no clinging regard; because he has no clinging regard, he is able to give up all inner and outer body and wealth, practicing generosity toward sentient beings. Fifth, in order to benefit sentient beings, he diligently seeks worldly and world-transcending dharmas from others, never once wearying. Sixth, because he does not weary, he realizes the purity of the knowledge of all treatises, and well knows the treatises. Seventh, because he well knows the treatises, toward the inferior, middling, and superior classes of sentient beings, he cultivates right practice as is fitting and as is suitable, and well understands the world. Eighth, precisely within such right application, according to the fitting time, the measure, and the rest, he practices rightly, cultivating conscience and shame. Ninth, precisely within such right application, he obtains the non-retreating nature of firm strength and upholding. Tenth, with the various most excellent gifts of support and reverence, together with right practice, he makes offerings to the Tathāgata. These are named the ten dharmas of pure-cultivation dwelling, by which the supremely-joyful dwelling is able swiftly to obtain purity — namely, pure faith, loving-kindness, compassion, giving in generosity, being without weariness, well knowing the treatises, well understanding the world, cultivating conscience and shame, the nature of firm strength and upholding, and making offerings to the Tathāgata.

Again, the bodhisattvas, having received and learned these ten dharmas, accorded with them, and cultivated them much, then, with respect to the remaining nine bodhisattva dwellings — the higher discipline and the rest — from the Buddhas and bodhisattvas they diligently and single-mindedly seek out the merits and faults of the path in its every kind, together with the joy of supernormal powers and the undestroyed path, and well grasp their marks of "practice, obtaining, and outflow"; upon all the dwellings they naturally ascend and advance, and realize the great awakening; becoming a great guiding-teacher, they lead the whole caravan of sentient beings, ferrying them across the perilous road of the wilderness of birth-and-death. Know herein: the practices that are able to enter are called "practice"; when one is rightly entering, it is called "obtaining"; when, having entered, the fruits and benefits are accomplished and perfectly realized, it is called "outflow."

Again, the bodhisattvas who abide in this dwelling, by two causes and conditions, presently see the Buddhas: either by hearing the teaching of the Bodhisattva Canon, or by the inner mind rousing resolute conviction, they believe that in the various worlds of various different names throughout the ten directions there are Buddha-Tathāgatas of various different names, and with a mind operating together with coarse pure faith they seek and wish presently to behold them; having sought thus, they are truly and correspondingly fulfilled — know that this is named the first cause and condition. Again, in the mind they rouse such a right vow: "Wherever, in this or that world, a Buddha appears, I shall go and be born there"; having vowed thus, they are truly and correspondingly fulfilled — know that this is named the second cause and condition. The bodhisattva thus, by coarse pure faith presently sees the Buddhas, and by the force of the right vow presently sees the Buddhas; having obtained the seeing, according to their strength and according to their ability they raise reverence and offering of every kind, presenting the various most excellent implements of joy, and to the assembly of the Saṅgha they show reverence and make offerings; at the place of the Tathāgata they hear the right Dharma, receive and retain it without error, diligently practice, and practice the Dharma in accord with the Dharma; by the four means of gathering they ripen sentient beings; and all their wholesome roots they entirely dedicate to unsurpassed awakening. By these three kinds of pure causes and conditions, those wholesome roots become doubly the more bright and pure — namely: because they make offerings to and gather in the Buddha, the Dharma, and the Saṅgha; because by the four means of gathering they ripen sentient beings; because they dedicate all wholesome roots to awakening. So it goes, down to measureless koṭis of nayutas of hundreds of thousands of great aeons. Just as a shrewd and wise craftsman of the world puts ore-natured gold into fire, and, refining it thus and thus, thereby turns and makes it thus and thus bright and pure; so too, the wholesome roots that the bodhisattva of pure and supreme inclination has, by these three kinds of pure causes and conditions turn and become the more bright and pure — know that it is likewise.

Again, those who abide in this dwelling, in place after place of birth, for the most part become wheel-turning kings, ruling the continent of Jambudvīpa and obtaining great mastery: far from all the stains of miserliness that exist, their might overspreads sentient beings, and they tame miserliness. Within the works and deeds done by the four means of gathering, in all cases they are never apart from the treasures of the Buddha, the Dharma, and the Saṅgha, and they realize the attention to awakening in its every kind. Ever they make a vow, saying: "I shall be, among all sentient beings, the honored one, becoming for all sentient beings the support upon which all their benefit and welfare rests." If they delight in rousing such diligence, casting away all household, kin, wealth, and rank, taking refuge in the noble teaching of the Buddha, and, with pure faith, going forth into homelessness, then in a single instant, in a mere flash, an instant, a moment, they are able to realize a hundred bodhisattva concentrations; with the pure divine eye they are able, in various Buddha-lands, to see a hundred Tathāgatas; and of those Buddhas' transformational upholding and bodhisattva upholding they are all able to understand; by the force of supernormal powers they are able to shake a hundred worlds, and can go there in body; they emit a great radiance, illuminating all around, causing all to see it universally; they transform into a hundred kinds, ripening a hundred kinds of sentient beings to be transformed; if they wish to prolong life, they can abide for a hundred aeons; into the matters of a hundred aeons in the prior and the latter reach, their knowledge and vision are able to enter; within the various dharma-gateways of the aggregates, elements, sense-fields, and the rest, upon a hundred dharma-gateways they are able rightly to deliberate; they transform into a hundred bodies, and each body is able to manifest a hundred bodhisattva retinues surrounding it. From this onward, these bodhisattvas, by the force of the vow, know that there are measureless mights and supernormal transformations — the bodhisattvas who abide in such a supremely-joyful dwelling, their vow-force augmenting, are able to draw forth the supernormal transformations done by measureless, excellent right vows; such right vows, even in koṭis of nayutas of hundreds of thousands of great aeons, are not easily to be numbered to their exhaustion.

Know that this is named the brief account of the bodhisattva's supremely-joyful dwelling — namely: by reason of well-determining; by reason of the arousing of the mind in four marks; by reason of rousing diligence and drawing forth the right vows; by reason of the dharmas of pure-cultivation dwelling; by reason of the disclosing of the remaining dwellings; by reason of the refining of the wholesome roots; by reason of taking birth; and by reason of might. If it were proclaimed at length, it is as stated in the Sūtra of the Ten Grounds for the Ground of Supreme Joy.

Five · Grounds and Dwellings: Matched to the Ten Grounds

The bodhisattva's ten grounds proclaimed at length in the Sūtra of the Ten Grounds are precisely the bodhisattva's ten dwellings briefly proclaimed herein by the matrix (mātṛkā, the mother-text) gathered under the Bodhisattva Canon — in their sequence, from the supremely-joyful dwelling down to the utmost fully-perfected bodhisattva dwelling. Know herein: by the meaning of being able to uphold and retain the bodhisattva, it is named a "ground"; by the meaning of being able to be a dwelling-place of enjoyment, it is named a "dwelling."

1. The Dwelling of the Higher Discipline (the Ground of Freedom from Defilement)

Question: When a bodhisattva of the Dwelling of the Higher Discipline is in the course of it, what practice, what condition, what characteristic should be known?

Answer: The bodhisattvas, having first been in the Dwelling of Supreme Joy, have already attained purity of aspiration through ten kinds of mental aspiration. Which ten? First, the aspiration of not acting deceitfully toward any teacher, elder, venerable one, or field of merit; second, the aspiration, toward fellow bodhisattvas who share the same Dharma, of forbearance and gentleness, such that one is easy to live together with; third, the aspiration whereby, subduing all afflictions and secondary afflictions and the works of the hosts of Māra, the mind operates in mastery; fourth, the aspiration of seeing deeply the faults in all conditioned things; fifth, the aspiration of seeing deeply the excellent benefit in the great nirvāṇa; sixth, the aspiration of constantly and diligently cultivating the various fine and wholesome factors of awakening; seventh, the aspiration of delighting in a place of seclusion, so as to accord with that cultivation; eighth, the aspiration of having no hankering attachment toward the defiled venerable positions, gains, and honors of the world; ninth, the aspiration of leaving far behind the lower vehicle and heading toward the realization of the great vehicle; tenth, the aspiration of wishing to accomplish every kind of benefit and welfare for all sentient beings. These ten kinds of undistorted aspiration operate in dependence on the mind, and therefore they are called purity of aspiration. Precisely because these ten aspirations become of the highest quality and utterly complete, these bodhisattvas enter and realize the second Dwelling of the Higher Discipline.

Within this dwelling, the discipline of one's very nature is complete: even the slightest evil transgression of discipline subsumed under an evil course of action does not manifest, how much less those of middling or superior degree. Moreover, in the ten complete courses of action, the intrinsic nature manifests. The bodhisattva, whose discipline of nature is complete in this way, is able, by means of subtle wisdom, to know as it really is, with regard to what is defiled and what is undefiled, the evil destinies and the good destinies, and the karma within the various vehicles — its present operation, whether cause or fruit, and the establishing of its cultivation and realization; and to know as it really is such karma as regards the fruit of maturation and the outflowing fruit. One is oneself able to cut off, then and there, the unwholesome deeds, and oneself able to take up, then and there, all wholesome deeds; and precisely therein one delights in exhorting and guiding others, and is able to exhort them rightly. As for the realms of sentient beings defiled by the faults arising from the present operation of every kind of unequal karma — whether they flourish or decline, without distinction, all of them fall into the suffering that is ultimate truth, and they abide in hardship, pressed and afflicted by every kind of hardship, most pitiable — toward them one obtains vast pity and beholds them as they really are.

These bodhisattvas, dwelling thus in the Dwelling of the Higher Discipline, behold the Buddhas far and wide and have wholesome roots that are pure, just as should be known (as stated for the Dwelling of Supreme Joy). The point of difference is this: just as a skilled craftsman of the world places already-refined gold into a crucible and, setting it in the fire, smelts and refines it again and again, so that it turns still brighter and purer — just so should the purity of the bodhisattva's wholesome roots be known to be. Within this dwelling, the purity of aspiration is fulfilled and entered into. In whatever place one is born, one mostly becomes a wheel-turning king, ruling over the four great continents, and by the power of mastery causes many sentient beings to cease from the unwholesome courses of action that transgress discipline, and exhorts them to take up and practice the wholesome courses of action. Its might, be it known, surpasses that of the previous dwelling tenfold.

This, be it known, is what is called the brief statement of the bodhisattva's Dwelling of the Higher Discipline — namely: because aspiration is pure; because the discipline of nature is complete; because one is free from every kind of defilement of transgressing discipline; because one knows and has penetrated all courses of action, all causes and fruits; because one is able oneself to take up and practice the pure deeds and also delights in exhorting others to take them up and practice them; because, toward the manifold suffering and hardship born of the karma of the realms of sentient beings, one has attained great pity and beholds them as they really are; because of the purity of the wholesome roots; because of the rebirth; because of the might. If it were to be set forth at length, it is as stated for the Ground of Freedom from Defilement in the Sūtra of the Ten Grounds: because one leaves far behind every defilement of transgressing discipline, it is named the Ground of Freedom from Defilement; and because one is free from every defilement of transgressing discipline, this itself is named the Dwelling of the Higher Discipline. That Ground of Freedom from Defilement, be it known, is precisely this Dwelling of the Higher Discipline.

2. The Dwelling of the Higher Mind (the Ground of Radiance)

Question: When a bodhisattva of the Dwelling of the Higher Mind is in the course of it, what practice, what condition, what characteristic should be known?

Answer: The bodhisattvas, having first been in the Dwelling of the Higher Discipline, have already attained the ten kinds of pure aspiration, applying attention, reflecting, comprehending, and penetrating; and further, because the applied attention and reflection upon the remaining ten kinds of pure mental aspiration become of the highest quality and utterly complete, they pass beyond the Dwelling of the Higher Discipline and enter the Dwelling of the Higher Mind. Which ten? First, applying attention and reflecting: "As to the ten kinds of pure mental aspiration, I have already attained purity." Second, applying attention and reflecting: "Because I have already been purified in the ten kinds of pure mental aspiration, I am able not to fall away from them." Third, applying attention and reflecting: "As to all outflows and things with outflows, my mind does not enter in; in what is opposed to them I am able to abide rightly." Fourth, applying attention and reflecting: "In the antidote cultivated against those, I am able rightly to abide in awareness." Fifth, applying attention and reflecting: "In that antidote which I have cultivated, I am able no longer to fall away." Sixth, applying attention and reflecting: "In an antidote thus firm, I am not overcome by any outflow, any thing-with-outflows, or any army of Māra." Seventh, applying attention and reflecting: "I am now able, as to all the Buddha's teachings, to have my mind operate without timidity or weakness." Eighth, applying attention and reflecting: "I am now able, as to all austerities, to be without cowardice or feebleness." Ninth, applying attention and reflecting: "My mind, wholly toward the great vehicle, gives rise to deep faith and understanding, and in the end takes no delight in any other lower and inferior vehicle." Tenth, applying attention and reflecting: "As to every matter of benefiting sentient beings, I deeply and heartily delight." By these ten kinds of applied attention and reflection upon pure mental aspiration, one is able to enter the bodhisattva's Dwelling of the Higher Mind.

The bodhisattva, dwelling in the Dwelling of the Higher Mind, is able, by every kind of aspect-of-faultiness, to break down all conditioned things, and toward those conditioned things gives rise to deep-hearted revulsion; toward the Buddha's subtle wisdom, one is able, by every kind of aspect-of-excellent-benefit, to see the great excellent benefit, and moreover therein one is able, with a pure, single-flavored joy, to give rise deeply to yearning admiration. Toward the realms of sentient beings, one is able, by every kind of aspect-of-suffering-and-affliction, to regard them as having suffering, and toward the various sentient beings one arouses a mind of compassionate longing and gives rise to a mind that relies on the meaning. In all conditioned things one is without heedlessness; for the sake of great awakening one blazes with vigor; and toward the various sentient beings one is able to arouse the aspiration of vast pity. One observes: the ultimate means for sentient beings to be liberated from the manifold sufferings is solely the unobstructed knowledge with regard to all afflictions and enwrappings; one observes that what is able to realize that liberation completely is solely the non-conceptual wisdom that, within the dharma-realm, is able to act as antidote to the arising of the defilement present in every operation of discrimination; one observes that what is able to accomplish the light of that knowledge is solely the undistorted, excellent concentration; one observes that all the meditative absorptions, concentrations, and meditative attainments that are drawn forth take the hearing of the bodhisattva canon as their prerequisite and take the hearing of the true Dharma as their condition of arising. Having observed and seen this, one arouses great vigor and goes seeking wide learning.

For the sake of hearing the true Dharma, one does not begrudge body or life: there is no wealth, no cherished thing inner or outer, that one cannot give up; no teacher or elder whom one does not vow to serve; no venerable instruction that one does not vow to carry out reverently; no bodily suffering that one does not vow to undergo. If one hears a single four-line verse of the Buddha's teaching, one rejoices and leaps up, more than if one had gained a great heap of precious jewels filling the three-thousand great-thousandfold world-system. To hear a single sentence of the Dharma that is spoken by the Buddha, that is able to lead to perfect awakening and able to purify the bodhisattva's practice — one rejoices and leaps up, more than if one had gained every position of utmost venerability, such as Śakra, Brahmā, the World-Protectors, and the wheel-turning kings. Suppose someone were to announce: "Listen, good son! I have one sentence of the Dharma spoken by the Buddha, able to lead to perfect awakening and able to purify the bodhisattva's practice — do you wish to hear it? If today you are able to cast yourself into a great pit of fire and undergo great suffering, then for your sake I will speak it." The bodhisattva, having heard, rejoices and leaps up, and answers: "I can! If I might hear the one sentence of Dharma-meaning as stated above, then even were the fire-pit equal in measure to the three-thousand great-thousandfold world-system and filled with blazing fire, I would cast my body in from the very Brahmā heaven — how much more into a small fire-pit! For the sake of seeking the Buddha's teaching, one should still dwell long in the great hell, Naraka, and undergo great suffering — how much more, then, should any other lesser suffering not be undergone!"

Having aroused such vigor and sought the true Dharma, the bodhisattva is then able to reflect, as it really is and in accord with principle: one must rightly cultivate the practice of the Dharma and what accords with the Dharma; only so does one merit the name of according with the Buddha's teaching, and it is not through merely hearing letters and sounds that purity is attained. Knowing this, then, one relies on the rightly-conditioned marks of the Dharma one has heard, leaves far behind desires and evil, unwholesome states, and — to state it at length — is able to attain the mundane four meditative absorptions and four formless attainments, and the four immeasurables and the five superknowledges, and abides in them fully. Having already dwelt much in them, one is then able again to relinquish the various meditative absorptions, concentrations, and meditative attainments, and by the power of mastery over vows to come back to the desire-realm — observing which places, if one is able there to accomplish benefit and welfare for sentient beings and able there to bring the factors of awakening to completion, one then goes there to be reborn; it is not merely following the power of mastery that one is born in those places. Thus the bodhisattva: because he is free of the craving of desire, is said to have cut off the bond of desire; because he relinquishes the meditative absorptions, concentrations, and meditative attainments, is said to have cut off the bond of existence; and because the bodhisattva, earlier from the Ground of the Practice of Resolute Conviction, cultivated resolute conviction toward the suchness of dharmas, he has already cut off the bond of views — so that wrong craving, hatred, and delusion in the end do not operate.

He beholds the Buddhas far and wide and has wholesome roots that are pure, as should be known from before. The point of difference is this: just as a skilled craftsman of the world takes the true gold in his hand that he has previously smelted and refined, whose dross and impurity are already exhausted, and it holds true to weight, settling evenly (its color and weight now full) — just so should the purity of the bodhisattva's wholesome roots be known to be. In rebirth one mostly becomes Śakra, lord of the gods, well transforming sentient beings so as to make them free of the craving of desire. As for all the might, in the previous dwelling a thousandfold count was already stated; here, be it known, there is a hundred-thousandfold count.

This, be it known, is what is called the brief statement of the bodhisattva's Dwelling of the Higher Mind — namely: because the applied attention and reflection upon mental aspiration are fulfilled and entered into; because one is able rightly to penetrate all conditioned things, the realms of sentient beings, and great awakening; because one is able rightly to seek out the means of liberating sentient beings from suffering; because one arouses great reverence toward the true Dharma and seeks it out tirelessly; because one is able rightly to cultivate the practice of the Dharma and what accords with the Dharma, and is able to draw forth and to abide in one's mundane meditative absorptions and the rest, concentrations, meditative attainments, and the immeasurable superknowledges; because, relinquishing those, by the power of mastery over vows one takes rebirth as one wishes; because of the purity of the wholesome roots; because of the rebirth; because of the divine might. If it were to be set forth at length, it is as stated for the Ground of Radiance in the Sūtra of the Ten Grounds: because it is displayed by the light of arousing the practice of hearing the true Dharma and the light of concentration, this ground is named the Ground of Radiance; and because, the inner mind being pure, one is able to emit radiance, it is therefore named the Dwelling of the Higher Mind. By this meaning it is named the Ground of Radiance; and precisely by this meaning, be it known, it is further named the Dwelling of the Higher Mind.

3. The Dwelling of the Higher Wisdom Associated with the Factors of Awakening (the Ground of Blazing Wisdom)

What is the bodhisattva's Dwelling of the Higher Wisdom Associated with the Factors of Awakening? The bodhisattvas, having first been in the Dwelling of the Higher Mind, by the augmenting power of seeking wide learning, have already attained the ten entries into the illumination of the Dharma; and because these ten entries into the illumination of the Dharma become of the highest quality and utterly complete, they pass beyond the Dwelling of the Higher Mind and enter the first Dwelling of the Higher Wisdom. As for the wording of these ten entries into the illumination of the Dharma, as stated in the discourses, their characteristics should be known — namely: what is designated; wherein it is designated; whereby it is designated; the ultimate meaning that is equal; because of defilement and affliction, because of purification, its becoming defiled and becoming purified; what is defiled by the afflictions of binding fetters, and what is purified by the unsurpassed purity. This, be it known, is what is called the brief statement of the meaning of the ten entries into the illumination of the Dharma.

These bodhisattvas, dwelling in this dwelling, as the discourses state: taking unbreakable aspiration as their chief, all the ten kinds of knowledge that can ripen and the dharmas that ripen knowledge are wholly accomplished; they grow up within the family of the Tathāgata and attain the substance-dharma of that family. By the augmenting power of observing bodhisattvas of every kind, they cultivate the thirty-seven factors of awakening headed by the four foundations of mindfulness. As the discourses state: because, drawing in and diligently cultivating this Dharma through skillful means, the most utterly subtle view of a self within the aggregates — the clinging to all aggregates, elements, sense-fields, and the like, all their agitation — is finally cut off so as not to manifest. Because of that cutting-off, all the karma censured by the Tathāgatas does not manifest, and all the karma praised by the Tathāgatas operates in accord as it really is. This being so, one's mind turns still more moist and gentle, having capacity; one's mind turns still more, in its every kind of aspect, wholly pure and clean. Moreover, gratitude, the knowledge of requiting kindness, and other accordant aspirations — every kind of pure and bright dharma — are wholly accomplished. Seeking the karma that can refine the higher ground, one arouses great vigor and attains and abides in it. By this cause and condition, all one's aspiration, one's higher aspiration, and the nature of one's resolute conviction and its elements become complete. By this cause and condition, none of the outsiders, none of the many armies of Māra, none of the enemies of the sacred teaching are able to overshadow or dislodge one.

He beholds the Buddhas far and wide and has wholesome roots that are pure, whose characteristics should be known at length as before. The point of difference is this: just as a skilled craftsman of the world fashions ornaments out of refined gold — ornaments that cannot be overshadowed by the remaining gold not yet made into ornaments — just so, here, the bodhisattva's wholesome roots cannot be overshadowed by the wholesome roots possessed by the bodhisattvas dwelling in the lower positions. And just as the radiance emitted by a maṇi-jewel cannot be overshadowed by the remaining gems, and none of the world's winds, waters, rains, and the like can extinguish the radiance it emits — just so, here, the bodhisattva's radiance of wisdom cannot be overshadowed by any śrāvakas, pratyekabuddhas, and the like, and no enemy of Māra can extinguish it. In rebirth one mostly becomes Suyāma, lord of the gods, well transforming sentient beings so as to make them eradicate the view of a self within the aggregates. As for all the might, in the previous dwelling a hundred-thousandfold count was stated; here, be it known, a koṭi-count is stated.

This, be it known, is what is called the brief statement of the bodhisattva's Dwelling of the Higher Wisdom Associated with the Factors of Awakening — namely: because the entry into the illumination of the Dharma is fulfilled and gained entry; because knowledge is accomplished; because one cultivates the factors of awakening; because the view of a self within the aggregates and every clinging and agitation are cut off; because one restrains karma, releases karma, and stays far from close resort to it; because by this cause and condition the mind is tamed and gentle; because the accordant virtues all flourish; because, relying on the ground-refining karma one has sought, one arouses great vigor; because by this cause and condition all one's aspiration, higher aspiration, and the nature of one's resolute conviction and its elements are purified and refined; because by this cause and condition none of the enemies of the sacred teaching are able to overshadow or dislodge one; because of the purity of the wholesome roots; because of the rebirth; because of the might. If it were to be set forth at length, it is as stated for the Ground of Blazing Wisdom in the Sūtra of the Ten Grounds: because in this ground the blaze of the knowledge-as-it-really-is of the factors of awakening is able to accomplish the illumination of the wisdom that is the teaching of the true Dharma, this ground is named the Ground of Blazing Wisdom; and that very ground is here named the Dwelling of the Higher Wisdom Associated with the Factors of Awakening.

4. The Dwelling of the Higher Wisdom Associated with the Truths (the Ground Most Difficult to Conquer)

What is the bodhisattva's Dwelling of the Higher Wisdom Associated with the Truths? The bodhisattvas, having first been in the Dwelling of the Higher Wisdom Associated with the Factors of Awakening, have already attained the ten kinds of equal, pure aspiration; and because that equal, pure aspiration becomes of the highest quality and utterly complete, they pass beyond the first Dwelling of the Higher Wisdom and realize and enter the second Dwelling of the Higher Wisdom. As for the wording of the ten kinds of equal, pure aspiration, as stated in the discourses, their characteristics should be known — namely, the unequalled Awakening is equal with the various awakenings, surpassing the remaining realms of sentient beings and all dharmas, according to its equality. This, be it known, is what is called the brief statement of the meaning of the ten kinds of equal, pure aspiration.

Thus the bodhisattva, dwelling in this dwelling, for the most part seeks the excellence of knowledge, and knows the four noble truths as they really are by ten aspects. As for all the wording, as stated in the discourses, its characteristics should be known — namely: in dependence on awakening another, in dependence on one's own inner knowledge, in dependence on the shared locus, it is named "as spoken for this"; in dependence on the discourses, the discipline, and the matrix, it is named "as spoken by this"; in dependence on the intrinsic nature of the present manifold sufferings, in dependence on the productive nature of the future cause of suffering, in dependence on the non-arising nature whereby, the cause being exhausted, that too is exhausted, in dependence on the nature of the means of cultivating the cutting-off of that — it is named "as spoken thus." This, be it known, is what is called the brief meaning of the knowledge of the four noble truths in ten aspects.

Thus the bodhisattva who is skilled in the truths, toward all conditioned things, rightly disparages them with wisdom (censuring them as they really are); toward the realms of sentient beings he increases his aspiration of compassion; toward the wrong conduct of the deluded sentient beings of the earlier and later times he is able rightly to penetrate. So as to bring them to liberation, he takes in the vast accumulations of merit and wisdom, and his mind arouses right vows; and precisely upon that aspiration he draws in and takes up the many excellent virtues headed by right mindfulness and the practice of wisdom, all of them growing abundant; all the other (irrelevant) applications of attention are wholly left far behind; and by every kind of ripening means he ripens sentient beings. As the discourses state: all the various mundane arts and sciences that can benefit sentient beings — books, treatises, seals, arithmetic, calculation, and the like, all the crafts-sciences — in all this he is able to draw them forth; for, harboring deep pity toward the various sentient beings, gradually and by skillful means he even establishes them in the sublime awakening. (Its ten matters:) because he accords with the affairs of worldly speech; because, by skillful means, he wishes to break down poverty; because he wishes to extinguish the calamities that arise from the disordering of the various realms of the world and from humans, non-humans, and the like; because he wishes to bestow the various instruments of blameless play and amusement, and to remove those unlawful instruments of play and amusement; because, for those who seek the various dwelling-places and the requisites of life, he wishes that with little exertion he may bestow upon them the various dwelling-places and requisites of life; because he wishes to rescue them from the oppressions of kings, thieves, and the like; because he wishes to grant and to restrain, as regards the applications of practice concerning the fitting place and the unfitting place; because he wishes to establish auspicious and inauspicious matters, so that they may adopt or reject them; and because he rightly exhorts and encourages, so that in the present world they do not scheme against one another in turn, and in order to proclaim the undistorted path of excellent rebirth to come. This, be it known, is what is called the brief statement of the meaning of the crafts-sciences that can benefit sentient beings.

As for all the rest, it should be known as before. The point of difference is this: just as a skilled craftsman of the world fashions an ornament out of refined gold, polishing and inlaying it with the musāra-gem, so that none of the remaining gold is its equal and none can overshadow it — just so, here, the bodhisattva's wholesome roots cannot be overshadowed by any śrāvakas, pratyekabuddhas, or bodhisattvas of the remaining grounds. And just as the radiance of the sun, the moon, and the constellations cannot be overshadowed by any wind-disk, yet its revolving turns together with that wind (its course moving together with the wind) — just so, here, the bodhisattva's subtle wisdom cannot be overshadowed by any śrāvakas, pratyekabuddhas, and the like, yet what it does is shared in common with the world. In rebirth one mostly becomes Saṃtuṣita, lord of the gods, well transforming sentient beings so as to make them relinquish all the wrong dharmas of the outsiders. As for all the might, be it known, here a thousand-koṭi count is stated.

This, be it known, is what is called the brief statement of the bodhisattva's Dwelling of the Higher Wisdom Associated with the Truths — namely: because the ten equal, pure aspirations are fulfilled and gained entry; because, observing the truths by skillful means, they gradually increase; because the disparaging of conditioned things and the pity toward sentient beings gradually increase; because, precisely for that purpose, he nurtures the vast accumulations of merit and wisdom, and his mind, arousing right vows, applies diligent effort; because the virtues of mindfulness, wisdom, practice, and the rest increase; because, with no remaining application of attention, he applies diligent effort to ripen sentient beings by every kind of means; because he draws forth the mundane crafts-karma; because of the purity of the wholesome roots; because of the rebirth; because of the might. If it were to be set forth at length, it is the Ground Most Difficult to Conquer of the Sūtra of the Ten Grounds: now in this ground it is displayed that the bodhisattva's decisive, subtle knowledge with regard to the noble truths is most difficult to conquer, and therefore this ground is named Most Difficult to Conquer; and precisely by this meaning, be it known, it is here named the Dwelling of the Higher Wisdom Associated with the Truths.

5. The Dwelling of the Higher Wisdom Associated with Dependent Origination (the Ground of Manifestation)

What is the bodhisattva's Dwelling of the Higher Wisdom Associated with Dependent Origination? The bodhisattvas, having first been in the Dwelling of the Higher Wisdom Associated with the Truths, have already attained the ten kinds of equality of dharmas (the wording is as set forth at length in the sūtra); and because these ten kinds of equality of dharmas become of the highest quality and utterly complete, they pass beyond the previous dwelling and gain entry into this dwelling. (The ten kinds of equality of dharmas:) namely, with regard to all dharmas — because of the equality of their being marklessness in the ultimate-meaning intrinsic nature; because of the equality of the marklessness of the images of verbal fashioning; because of the equality whereby, by this very mark, they do not arise of themselves; because of the equality whereby the cause too does not arise; because, self and cause both not arising, of the equality of being finally and originally quiescent; because of the equality whereby the right knowledge that grasps the presently existing substantial events is free of all conceptual proliferation; because of the equality of being far removed from all grasping, rejecting, and fashioning; because of the equality of these very afflictions, manifold sufferings, and defilements being unfettered and liberated; because of the equality whereby the intrinsic nature of the discriminated, grasped objects is like an illusion, a magical creation, and the like; because of the equality whereby the intrinsic nature ranged over by non-conceptual wisdom is non-dual as to being and non-being. This, be it known, is what is called the brief distinguishing of the meaning of the ten kinds of equality of dharmas herein.

Thus the bodhisattva, dwelling in this dwelling, increases his pity toward the various sentient beings; toward great awakening he gives rise to a fierce and keen joyous longing and seeking; and toward the joining and dispersing, arising and ceasing of the various worlds, he observes and knows by the right contemplation of dependent origination in its every kind. In dependence on the knowledge of dependent origination, he is able to draw forth the three gates of liberation — emptiness, marklessness, and wishlessness. By this cause and condition, all notions of self and other, agent and experiencer, being and non-being, and the like no longer operate. The bodhisattva, being thus skilled in the ultimate meaning and mindful of sentient beings, penetrates in accord with principle: because they are bound by the afflictions and because of the coming-together of the manifold conditions, the intrinsic nature of conditioned dharmas is feeble — (sentient beings) operate bearing the defilement of measureless faults that is apart from self and what belongs to self, and it is not apart from all afflictive bondage and the coming-together of the manifold conditions (that there is some separate agent). Therefore (the bodhisattva reflects): "Now, for my own guarding, I should cause all afflictive bondage and the coming-together of the manifold conditions to be wholly cut off and destroyed; but for the benefit of sentient beings, I should not forever extinguish all that is conditioned."

Thus the bodhisattva, dwelling in this dwelling, with knowledge and compassion following in train, is said to have the knowledge of non-attachment present before him and the dwelling of the perfection of wisdom present before him. Because of this dwelling, he acts within all the conduct of the world without defilement. Moreover, this dwelling has a fierce and keen forbearance — with regard to the seventh ground's "forbearance of the bodhisattva at the limit of the practice with intensified effort," this, be it known, is subsumed under the forbearance that accords with that. Furthermore, this knowledge of non-attachment present before him, this dwelling of the perfection of wisdom present before him, is able to draw forth the conditions that can lead to awakening: with regard to the conditioned activities of all the worlds, he abides yet does not abide (he is amid them yet not bound to them); and though within quiescence he sees the virtue of tranquil extinction, yet he too does not abide there (he does not enter and realize cessation). Thus the bodhisattva, followed in train by the wisdom of skillful means and prajñā, is able to enter the samādhi of emptiness, causing ten hundred thousand (a million) principal samādhi-gates all to become present before him; as with the samādhi of emptiness, so with the samādhi of wishlessness and the samādhi of marklessness, be it known. Because these principal samādhi-gates are present before him, his aspiration is unbreakable; with regard to every kind of Buddha's sacred teaching, none of the outsiders, none of the armies of Māra, none of the enemies of the sacred teaching are able to draw it away.

The rest is as stated before. The point of difference is this: just as a skilled craftsman of the world fashions an ornament out of refined gold, polishing and inlaying it with beryl gems, so that none of the remaining gold can overshadow it — just so, here, the bodhisattva's wholesome roots, pure and excellent, cannot be overshadowed by (the kinds) stated earlier. And just as moonlight is able to gladden the bodies of sentient beings and cannot be destroyed by the four wind-disks — just so, here, the bodhisattva's radiance of wisdom is able to extinguish the sweltering afflictions of all sentient beings, and none of the outsiders, the armies of Māra, or the enemies can destroy it. In rebirth one mostly becomes Sunirmita, lord of the gods, well transforming sentient beings so as to make them eradicate all overweening conceit and the like. As for all the might, be it known, here a hundred-thousand-koṭi count is stated.

This, be it known, is what is called the brief statement of the bodhisattva's Dwelling of the Higher Wisdom Associated with Dependent Origination — namely: because the ten kinds of equality of dharmas are fulfilled and gained entry; because, awakening to dependent origination, he gives rise to the gates of liberation; because none of the wrong notions operate; because, by skillful means, he takes in birth-and-death; because the knowledge of non-attachment is present before him and the dwelling of the perfection of wisdom is present before him; because he realizes measureless samādhis; because he realizes an unbreakable aspiration; because his hold on the Buddha's sacred teaching cannot be drawn away; because he beholds the Buddhas far and wide and his wholesome roots are pure; because of the rebirth; because of the might. If it were to be set forth at length, it is as stated for the Ground of Manifestation in the Sūtra of the Ten Grounds: because in this ground the knowledge of non-attachment is present before one and the dwelling of the perfection of wisdom is present before one, it is named the Ground of Manifestation; and precisely by this meaning, be it known, it is also named the Dwelling of the Higher Wisdom Associated with Dependent Origination.

6. The Dwelling of the Markless with Intensified Effort and with Applied Function (the Ground of Far Reaching)

What is the bodhisattva's Dwelling of the Markless with Intensified Effort and with Applied Function? The bodhisattvas, in the preceding sixth Dwelling of the Higher Wisdom Associated with Dependent Origination, have already attained the ten kinds of superior practices in advancing along the path — practices drawn forth by the subtle wisdom of skillful means, uncommon to all sentient beings yet shared in common with all worlds; and because these very uncommon superior path-advancing practices drawn forth by the subtle wisdom of skillful means become of the highest quality and utterly complete, they pass beyond the sixth dwelling and gain entry into the seventh dwelling. As for such wording, it is as set forth at length in the sūtra, and its characteristics should be known — namely: in dependence on giving rise to worldly flourishing and taking in merit; in dependence on the higher aspiration for the benefit and ease of sentient beings; in dependence on, for the sake of awakening, the ever-later advancement of the accumulation of merit and the factors of awakening; in dependence on what is uncommon to the śrāvakas; in dependence on what is uncommon to the pratyekabuddhas; in dependence on the realms of sentient beings; in dependence on the dharma-realms; in dependence on the various world-systems; in dependence on the body, speech, mind, and knowledge of the Tathāgatas. This, be it known, is what is called the brief meaning of the locus of the uncommon superior path-advancing practices drawn forth by the subtle wisdom of skillful means.

Because the bodhisattva is associated with that, he is then able to penetrate the measureless, countless realms of the Tathāgatas, and, with regard to them, to arouse an effortless, markless, non-conceptual, non-differentiating contemplation of the measureless Buddha-realms, and to arouse an uninterrupted, unflagging diligent training and cultivation: in all deportments — walking, standing, and applied attention — in every phase he is not far from the path. In each and every mind-instant, taking the ten perfections as his chief, all the factors of awakening are complete and excellent — the remaining lower dwellings are not so: in the first Dwelling of Supreme Joy, one rightly takes the great vow as the excellent object; in the second dwelling, one is rightly able to dispel the defilement of transgressing discipline; in the third dwelling, one's vows rightly increase and one attains the light of the Dharma; in the fourth dwelling, one rightly enters upon the path; in the fifth dwelling, one rightly enters all the affairs of the world; in the sixth dwelling, one rightly enters the profound principle of dependent origination; now, precisely in this seventh dwelling, one fully arouses all the Buddha's teachings, and the limbs of awakening are complete. Because the bodhisattva of this dwelling is subsumed under the completeness of the practice with intensified effort, his subtle-knowledge and superknowledge-practice are pure, and he is able to enter the eighth dwelling — and so, from this dwelling without interval, the bodhisattva is able to enter the eighth utterly-pure dwelling.

That eighth dwelling is wholly pure; this seventh dwelling is still named mixed: because it acts as the forerunner of the pure dwelling, this dwelling should be said to be named undefiled; because (purity) has not yet been attained, this dwelling should be said to fall into the mixed and defiled. Now in this dwelling all the afflictions headed by craving and the rest are wholly cut off; this dwelling, be it known, is neither possessed of afflictions nor free of afflictions — because all afflictions do not manifest (hence not possessed), and because the seeking of Buddha-knowledge has not yet been attained (hence not free). The practitioner thus, his higher aspiration already purified, has measureless bodily, verbal, and mental karma operating in accord, and toward the karma praised and censured by the Tathāgatas, as set forth at length before. The mundane crafts-karma-knowledge drawn forth in the fifth dwelling here turns and becomes complete: throughout the three-thousandfold world he is commonly acknowledged as teacher, save only for the bodhisattvas dwelling in the higher dwellings and the Tathāgatas — none is his equal in aspiration and intensified practice. As for all the meditative absorptions and the rest of the factors of awakening, he is able to make them present — because it is by the aspect of cultivation being present that they arise, and not by abiding in the phase of maturation (as the eighth dwelling does, spontaneously). These bodhisattvas, because they thus, by skillful means, well investigate, are able, as regards the various samādhis, to draw forth ten hundred thousand kinds of samādhi-gate headed by the bodhisattva samādhi; and because they attain such samādhis, they pass beyond all the samādhi-domains of the śrāvakas and pratyekabuddhas.

The bodhisattva thus has all afflictions wholly left far behind; the bodily, verbal, and mental karma difficult to know, followed in train by every operation of discrimination, is wholly settled; yet he does not relinquish the fierce and brave intensified effort of seeking excellent advancement, being mindful of sentient beings. So as to bring great awakening swiftly to completion, measureless bodily, verbal, and mental karma free of all marks operates in accord, made manifest by the well-refined forbearance of the non-arising of dharmas. Within this dwelling, by the domain of his own awakened wisdom, he passes beyond the domain of all śrāvakas and pratyekabuddhas (in the remaining six dwellings, it is only by the object augmented by the Buddha's teaching that he passes beyond the domain of all śrāvakas and pratyekabuddhas). Moreover, the attainment of cessation that the bodhisattvas entered in the sixth dwelling, here in this dwelling he is able to enter in instant after instant. And this bodhisattva has a work most rare and marvelous, inconceivable: he constantly abides in the dwelling of the true limit, yet with regard to tranquil extinction he is able not to realize it. He, by the augmenting power drawn forth by such subtle-means-knowledge, is able to practice the bodhisattva's subtle practices uncommon to all sentient beings: though they appear similar to the world, they are not of that nature (not of worldly nature). As set forth at length in the sūtra, the summary meaning here is this: namely, in dependence on the affairs of meritorious karma, taking in every kind of kin and following; the distinctions in seeking rebirth; arousing the dwelling of the three liberations that is excellent advancement; taming, by skillful means, those with faith and understanding of the lower vehicle; enjoying the objects of desire; the distinctions in seeking desire; converting the outsiders; operating in accord with others' minds; operating in accord with the great assembly.

The rest is as stated before. The point of difference is this: just as a skilled craftsman of the world fashions an ornament out of refined gold, polishing and inlaying it with the various maṇi-jewels, so that it is most brilliant and lovely, and none of the gold-treasures of the remaining Jambudvīpa can overshadow it — just so, here, the bodhisattva's wholesome roots, turned still purer, cannot be overshadowed by the wholesome roots of any śrāvakas and pratyekabuddhas, nor by the wholesome roots of the bodhisattvas of the remaining lower dwellings. And just as sunlight is able to dry up, for the most part, all the foul dampness in Jambudvīpa, and no other light can overshadow it — just so, here, the bodhisattva's radiance of wisdom is able to dry up, for the most part, the poisons of the afflictions of all sentient beings, and the radiance of knowledge of the śrāvakas and the rest, as stated earlier, cannot overshadow it. In rebirth one mostly becomes Paranirmitavaśavartin, lord of the gods, skillful in the means that can grant the direct realization to all śrāvakas and pratyekabuddhas. As for all the might, be it known, here a koṭi-hundred-thousand count is stated.

This, be it known, is what is called the brief statement of the bodhisattva's Dwelling of the Markless with Intensified Effort and with Applied Function — namely: because the mundane superior path-advancing practices drawn forth by the subtle wisdom of skillful means are fulfilled and gained entry; because, penetrating the Tathāgatas' Buddha-realms, he arouses uninterrupted, unflagging diligent effort; because in each and every instant he fully realizes all the factors of awakening; because he establishes the defiled and the undefiled; because he is subsumed under the completeness of the practice with intensified effort; because, in dependence on the pure aspiration, karma operating, all the mundane crafts-karma and the rest are complete; because he attains measureless samādhis uncommon to all śrāvakas and pratyekabuddhas; because in instant after instant he enters the attainment of cessation; because he manifests the worldly practices uncommon to all sentient beings; because of the purity of the wholesome roots; because of the rebirth; because of the might. If it were to be set forth at length, it is as stated for the Ground of Far Reaching in the Sūtra of the Ten Grounds: because the bodhisattva of this ground is subsumed under the completeness of the practice with intensified effort, it is named the Ground of Far Reaching; and precisely by this meaning, be it known, it is also named the Dwelling of the Markless with Intensified Effort and with Applied Function.

7. The Dwelling of the Markless without Intensified Effort and without Applied Function (the Immovable Ground)

What is the bodhisattva's Dwelling of the Markless without Intensified Effort and without Applied Function? The bodhisattvas, in the first markless dwelling, have already attained the ten kinds of knowledge of entering the ultimate meaning of all dharmas (as set forth at length in the sūtra) — namely: in dependence on the three times, as is fitting, being originally non-arising, non-originating, markless; in dependence on the nature of the remaining causes, being without formation, without destruction; in dependence on the ultimate-meaning substantial events that finally transcend words — as to the intrinsic nature of the images of verbal fashioning, by reason of substance-and-mark and by reason of causal nature, there is nothing whatsoever; that is, by such defiled substance-nature, there is no nature of coursing-in-transmigration and no nature of coming-to-rest; in dependence on "taking this knowledgeless wrong grasping as cause," with regard to those wordless substantial events, in the initial, middle, and later phases, at all times, the equality of defilement; in dependence on the undistorted realizing-and-entering into suchness, because of the equality free of discrimination, one is able to remove defilement. This is what is called the brief meaning herein. Because these ten kinds of knowledge of entering the ultimate meaning of all dharmas become of the highest quality and utterly complete, they pass beyond the seventh mixed-pure dwelling and gain entry into the eighth wholly-pure dwelling.

Dwelling in this dwelling, with regard to the non-arising of dharmas one realizes the bodhisattva's first, most supreme, utterly pure forbearance. What is this? Namely, the bodhisattvas, by the four investigations, having rightly investigated all dharmas, when they attain the four kinds of knowledge-as-it-really-is, know all dharmas as they really are; then all wrong discrimination and grasping are wholly left far behind: they observe that all dharmas, in the present, in accord with all defilement, are non-arising; they observe that all those dharmas produced earlier from the cause of wrong discrimination and grasping, in the future are wholly, without remainder, never to arise again. These four investigations and four kinds of knowledge-as-it-really-is are set forth at length as before, in the Chapter on Reality. This knowledge-as-it-really-is, from the Dwelling of the Practice of Resolute Conviction down to the Dwelling of the Markless with Intensified Effort and with Applied Function, has not been utterly pure; now in this dwelling it is already utterly pure — and therefore it is said: with regard to the non-arising of dharmas, one realizes the bodhisattva's first, most supreme, utterly pure forbearance.

These bodhisattvas, because they attain this forbearance, attain the profound dwelling. The four kinds of calamity that were in the first markless dwelling are now all cut off: first, the cutting-off of the matter of intensified effort and applied function within the markless; second, the cutting-off of the diligent yearning toward the higher pure dwelling; third, the cutting-off of the diligent yearning to have great capacity for every kind of matter benefiting sentient beings; fourth, the cutting-off of having a subtle notion operating present before one. Therefore this dwelling is named utterly pure. And this bodhisattva takes utmost delight in the profound dwelling. Within this very flowing-stream of the Dharma-gate, being awakened and exhorted by the Tathāgatas, he is granted measureless drawing-forth-gate knowledge and superknowledge-work; being thus awakened and exhorted by the Buddhas, he draws forth measureless subtle knowledge of dividing his body.

He attains the ten masteries (as set forth at length in the sūtra, whose characteristics should be known; the names of the items below follow Dunlun's assignment). Because he attains mastery: he dwells wherever he wishes, and can dwell at will (mastery over life); he can abide at will in whatever mental dwellings he delights in — meditative absorptions, liberations, and the like (mastery over mind); if he but reflects for a moment, all the requisites of life such as food and drink are fully accomplished, and all the mundane arts and crafts-sciences he is able to manifest as he wishes (mastery over wealth); universally, with regard to all the karma that can bring about rebirth (mastery over karma) and all the places of rebirth, he goes freely to be reborn as he wishes (mastery over rebirth); in accord with what he delights in, all the works accomplished by superknowledge he is able to set going (mastery over the miraculous); all his subtle vows are fulfilled as he wishes (mastery over vows); wherever he arouses resolute conviction toward things, whatever he wishes to do is accomplished without discrepancy (mastery over resolute conviction); whatever knowable object he wishes to know, he knows as it really is (mastery over knowledge); universally, with regard to all names, phrases, and syllable-bodies, he attains as he wishes, and in the right establishing of all dharmas he attains skill (mastery over the Dharma). The bodhisattva thus attaining mastery — the excellent benefits of the mastery he attains from this point onward are set forth at length in the sūtra, whose characteristics should be known. Moreover, he is able to relinquish the coarse-mark of beholding the Buddhas, and constantly, without interval, is not apart from beholding the Buddhas. The rest — the gold-simile and light-simile of the purity of his wholesome roots — should be known from the sūtra. As for the excellent matters of this dwelling's bodhisattva — his rebirth, his might, and the rest — they are all as stated in the sūtra, whose characteristics should be known.

This, be it known, is what is called the brief statement of the bodhisattva's Dwelling of the Markless without Intensified Effort and without Applied Function — namely: because the knowledge of entering the ultimate meaning of all dharmas is fulfilled and gained entry; because he attains the forbearance of the non-arising of dharmas; because he cuts off all calamity; because he attains the bodhisattva's profound dwelling; because, in the flowing-stream of the Dharma-gate, he is granted by the Buddhas measureless drawing-forth-gate knowledge and superknowledge-work; because he realizes and enters the measureless knowledge of dividing his body; because he attains mastery; because he receives the excellent benefits of the mastery he attains; because of the purity of the wholesome roots; because of the rebirth; because of the might. If it were to be set forth at length, it is as stated for the Immovable Ground in the Sūtra of the Ten Grounds: because in this ground he relinquishes the path with intensified effort and with applied function that he possessed earlier, and his mind rises up to the immovable, excellent path that is without intensified effort, without applied function, and operates spontaneously, this ground is named the Immovable Ground; and precisely by this meaning, be it known, it is named the Dwelling of the Markless without Intensified Effort and without Applied Function.

8. The Dwelling of Unobstructed Understanding (the Ground of Excellent Wisdom)

What is the bodhisattva's Dwelling of Unobstructed Understanding? The bodhisattvas, not giving rise to contentment with the profound dwelling, further delight in and follow into the excellence of higher knowledge. These bodhisattvas, within the various dharmas, arouse the intensified practice of knowledge: they should proclaim to others every kind of Dharma, and universally, as to all that is done in expounding the Dharma, they know it as it really is. Herein "what is done in expounding the Dharma," be it known, means that with regard to all the workings within the near thicket (the hidden, hard-to-fathom workings of mind), that this is defilement, that this is purity, that by this there is defilement, that by this there is purity, what is defiled, what is purified, what is not one-sided, what is one-sided, what is common to both — all such they know as it really is. Thus the bodhisattva is, in the expounding of the Dharma, skilled in means, and in what is done in expounding, skilled in means; in every kind he becomes a great Dharma-master, attaining measureless dhāraṇī-gates, and in every kind he is skilled in analyzing the constituents of vocal speech and diction (all the components of vocal sound and word), and his eloquence is inexhaustible. The bodhisattva who accomplishes such capacity to receive and hold the Dharma-dhāraṇī, by this excellent unobstructed understanding, draws forth speech, and is able to sit upon such a subtle Dharma-seat: whatever, and wherever, are the exhaustive gates for proclaiming the true Dharma; and if by this means, then, toward the various sentient beings, the works of exhorting, consoling, and settling them — all such capacities are wholly accomplished. All this is set forth at length in the sūtra, whose characteristics should be known. The excellent matters of the purity of the wholesome roots, the rebirth, and the might are also set forth at length in the sūtra, whose characteristics should be known.

This, be it known, is what is called the brief statement of the bodhisattva's Dwelling of Unobstructed Understanding — namely: because, not giving rise to contentment with the profound, tranquil liberation, he enters excellent advancement; because, within the various dharmas, he arouses the intensified practice of knowledge and proclaims the Dharma; because he knows as it really is this work that is done; because he attains inconceivable great Dharma-mastership; because of the purity of the wholesome roots; because of the rebirth; because of the might. If it were to be set forth at length, it is as stated for the Ground of Excellent Wisdom in the Sūtra of the Ten Grounds: because in this ground the aspiration for the benefit and ease of all sentient beings is pure, and he attains the bodhisattva's unobstructed understanding-wisdom, whereby he is well able to proclaim the true Dharma, this ground is named the Ground of Excellent Wisdom; and precisely by this meaning, be it known, it is further named the Dwelling of Unobstructed Understanding.

9. The Supreme, Consummate Bodhisattva Dwelling (the Ground of the Dharma-Cloud)

What is the bodhisattva's Supreme, Consummate Bodhisattva Dwelling? The bodhisattvas, having in the Dwelling of Unobstructed Understanding made every aspect pervasively pure, are fit to be Dharma-kings and to receive the Dharma-consecration: they attain measureless, countless excellent samādhis such as freedom-from-defilement and the rest; and because, after the samādhi of the excellent consecration of the omniscience-knowledge that "does what is there to be done," there is present before them, they attain a subtle seat befitting all the Buddhas, together with a body and retinue; they attain great radiance, coming and going, universally illumining every aspect, and the omniscience-knowledge sprinkles upon and anoints the crown of their head. Having been consecrated, they are universally able to guide the sentient beings to be transformed, and, with regard to the Buddha-works that are the means of that liberation, they attain knowledge-as-it-really-is; they attain measureless, boundless liberations, dhāraṇī-gates, and great superknowledge-powers, and the establishing of the instructive words drawn forth by this augmented great mindfulness and great knowledge, and what is drawn forth by augmented great superknowledge. The excellent matters of the purity of the wholesome roots, the rebirth, and the might are all as in the sūtra, whose characteristics should be known.

This, be it known, is what is called the brief statement of the Supreme, Consummate Bodhisattva Dwelling. If it were to be set forth at length, it is as stated for the Ground of the Dharma-Cloud in the Sūtra of the Ten Grounds: these bodhisattvas, dwelling in this ground, have all the bodhisattva paths complete, and the accumulation for awakening is most excellently and thoroughly furnished; from the great Dharma-cloud of all the Tathāgatas they are fit to receive the most utterly vast, subtle Dharma-rain that the remaining classes of all sentient beings can scarcely receive; and moreover, this bodhisattva is himself like a great cloud — he has not yet made manifest the perfect awakening of unsurpassed enlightenment; if he were to make manifest the perfect awakening of unsurpassed enlightenment, he would be able, for measureless, boundless sentient beings and the rest, to rain down the incomparable, subtle Dharma-rain, quelling all the dust of the afflictions, and able to make the crops of every kind of wholesome root grow and ripen — therefore this ground is named the Ground of the Dharma-Cloud; and precisely by this meaning, be it known, it is further named the Supreme, Consummate Bodhisattva Dwelling.

10. Summary: The Three Incalculable Great Kalpas · The Positions of Cutting Off the Two Obstructions · The Eleven Purities · The Dwellings Resembling the Śrāvaka's

The branch-virtues within the ever-later dwellings, as thus stated, are not entirely absent from all the ever-earlier dwellings; it is only that (in the earlier dwellings) their quality and position are lowly, and so they are not entered into their count; be it known, it is precisely these which, by successive cultivation, become of middling and superior quality, and, being realized and consummated in the grounds thereafter, are only then established (in name).

Moreover, in each and every one of these dwellings, one must pass many koṭis of hundreds of thousands of great kalpas, or exceed even this number, before one attains realization and consummation. And all the dwellings altogether are passed through in two incalculable great kalpas before complete realization is attained (for the word "two," the five editions — Song, Yuan, Ming, Palace, and Sheng — read "three"): namely, passing through the first incalculable great kalpa, one only then passes beyond the Dwelling of the Practice of Resolute Conviction and, in sequence, realizes the Dwelling of Supreme Joy — and this is said of one who is ever fierce and diligent in vigor, not of one who is not fierce and diligent in vigor; passing again through the second incalculable great kalpa, one only then passes beyond the Dwelling of Supreme Joy down to the Dwelling of the Markless with Intensified Effort and with Applied Function and, in sequence, realizes the Dwelling of the Markless without Intensified Effort and without Applied Function — and this is fixed, because the bodhisattva at this position has attained the pure aspiration and is fixedly fierce and diligent in vigor; passing again through the third incalculable great kalpa, one only then passes beyond the Dwelling of the Markless without Intensified Effort and without Applied Function and the Dwelling of Unobstructed Understanding, and realizes the Supreme, Consummate Bodhisattva Dwelling. Herein, be it known, there are, in brief, two kinds of incalculable great kalpa: first, by the reckoning-device of day and night, month, half-month, and the like, because the time is measureless, it too is named an incalculable great kalpa; second, by the reckoning-device of the great kalpa, exceeding all measure of reckoning, it too is named an incalculable great kalpa. If one speaks of the incalculable great kalpa in the former sense, then it is by measureless incalculable great kalpas that one realizes unsurpassed perfect enlightenment; if one speaks of the incalculable great kalpa in the latter sense, then it is only by passing through three incalculable great kalpas that one realizes unsurpassed perfect enlightenment, not exceeding this measure. If one rightly cultivates the most superior-superior-quality fierce and diligent vigor, some may be able to convert (shorten) many middling kalpas, or some may even be able to convert many great kalpas; but be it known, there is fixedly no one able to convert (shorten) an incalculable great kalpa.

Moreover, by these twelve bodhisattva dwellings as thus stated, through the time-measure of three incalculable great kalpas, one is able to cut off all the coarse-heaviness in the class of the afflictive obstruction, and to cut off all the coarse-heaviness in the class of the cognitive obstruction. In three dwellings, be it known, one is able to cut off the coarse-heaviness in the class of the afflictive obstruction: in the Dwelling of Supreme Joy, all the coarse-heaviness in the class of the afflictions of all the evil destinies is wholly and forever cut off, and all the afflictions of superior and middling quality do not manifest; in the Dwelling of the Markless without Intensified Effort and without Applied Function, all the coarse-heaviness in the class of the afflictions that can obstruct the wholly-pure forbearance of the non-arising of dharmas is wholly and forever cut off, and all afflictions do not appear before one; in the Supreme, Consummate Bodhisattva Dwelling, be it known, all the latent tendencies and latent proclivities and hindrances of the afflictions are wholly and forever cut off, and one enters the Dwelling of the Tathāgata. Be it known, all the coarse-heaviness in the class of the cognitive obstruction is likewise of three kinds: first, the coarse-heaviness in the skin; second, the coarse-heaviness in the outer flesh; third, the coarse-heaviness in the inner flesh (for the word "flesh," the five editions — Song, Yuan, Ming, Palace, and Sheng — read "substance"). Herein, be it known: the coarse-heaviness in the skin, the Dwelling of Supreme Joy has wholly cut off; the coarse-heaviness in the outer flesh, the Dwelling of the Markless without Intensified Effort and without Applied Function has wholly cut off; the coarse-heaviness in the inner flesh, the Dwelling of the Tathāgata has wholly cut off, attaining the utterly-pure knowledge free of all obstruction. In three dwellings, the two obstructions — afflictive and cognitive — are forever cut off; in the remaining dwellings, in their proper sequence, one cultivates the accumulation for cutting off the two obstructions.

Precisely within these thirteen dwellings, be it known, there are, in brief, eleven kinds of purity: in the first, the Dwelling of Lineage, purity of lineage; in the second, the Dwelling of the Practice of Resolute Conviction, purity of the faith of resolute conviction; in the third, the Dwelling of Supreme Joy, purity of excellent aspiration; in the fourth, the Dwelling of the Higher Discipline, purity of the higher discipline; in the fifth, the Dwelling of the Higher Mind, purity of the higher mind; in the sixth, seventh, and eighth, the Dwellings of the Higher Wisdom, purity of the arousing of undistorted knowledge; in the ninth, the Dwelling of the Markless with Intensified Effort and with Applied Function, purity of the completeness of the practice with intensified effort; in the tenth, the Dwelling of the Markless without Intensified Effort and without Applied Function, purity of the drawing-forth of true knowledge and superknowledge; in the eleventh, the Dwelling of Unobstructed Understanding, purity of the unobstructed understanding whereby one is rightly able to proclaim the meaning of the Dharma to others; in the twelfth, the Supreme, Consummate Bodhisattva Dwelling, purity of the subtle knowledge that enters every kind of all that is knowable; in the thirteenth, the Dwelling of the Tathāgata, the ultimate purity of all afflictions, the cognitive obstruction, and all latent tendencies.

The eight dharmas that can subsume the great vehicle, as stated earlier in the Chapter on the Virtues of the Bodhisattva, be it known, are subsumed precisely within these thirteen dwellings: in the first and second dwellings, one gives rise, toward the bodhisattva canon, to faith, resolute conviction, hearing-and-receiving, and reflection; in the third dwelling, one attains excellent aspiration and the aspect of excellent cultivation of pressing forward and advancing; in all the remaining dwellings down to the Dwelling of the Markless with Intensified Effort and with Applied Function, one attains vast cultivation; in the bodhisattva dwellings subsumed under the three kinds of higher pure practice, one's cultivation-fruit is consummated; in the Dwelling of the Tathāgata, be it known, one attains the ultimate deliverance.

Be it known, the twelve kinds of bodhisattva dwelling, in their proper sequence, resemble the various śrāvaka dwellings: as with the śrāvakas' Dwelling of Their Own Lineage, so, be it known, is the bodhisattva's first dwelling; as with the śrāvakas' Dwelling of Intensified Practice in entering the certainty of rightness, so, be it known, is the bodhisattva's second dwelling; as with the śrāvakas' Dwelling of Having Entered the Certainty of Rightness, so, be it known, is the bodhisattva's third dwelling; as with the śrāvakas' Dwelling of the Higher Discipline-Training — having attained the assured-purity relished by the noble ones, so as to exhaust the higher outflows — so, be it known, is the bodhisattva's fourth dwelling; as with the śrāvakas' Dwelling of the Higher Mind-Training drawn forth in dependence on the higher discipline-training, so, be it known, is the bodhisattva's fifth dwelling; as with the śrāvakas' Dwelling of the Higher Wisdom-Training that is the knowledge of the noble truths as they have attained it, so, be it known, are the bodhisattva's sixth, seventh, and eighth dwellings; as with the śrāvakas' Dwelling of Intensified Practice in the markless samādhi that well observes the knowable, so, be it known, is the bodhisattva's ninth dwelling; as with the śrāvakas' consummated markless Dwelling, so, be it known, is the bodhisattva's tenth dwelling; as with the śrāvakas' Dwelling, having emerged from this, of Entering the Place of Liberation, so, be it known, is the bodhisattva's eleventh dwelling; as with the śrāvakas' Dwelling of the Arhat complete in every mark, so, be it known, is the bodhisattva's twelfth dwelling.

Overall Heading: The Five Kinds of Birth

The births taken on by the bodhisattvas, stated briefly, are of five kinds, and these gather in every birth. In every one of the abidings, every birth taken on by a bodhisattva is a birth free of fault, whereby he benefits and gives ease to all sentient beings. Which five? First, birth for the quelling of disaster; second, birth into one's own kind; third, birth of great might; fourth, birth of the ascendant; fifth, the final birth.

One · Birth for the Quelling of Disaster

What is a bodhisattva's birth for the quelling of disaster? It means that the bodhisattvas — whether by the power of the great vow or by the power of mastery — when all manner of famine, dire straits, and the disaster of the wilderness are present before them, so that beings may live and be saved without having to spend much strength, take birth among such kinds as the great fish: their bodily form vast, so that, wherever they are born, they give of their own flesh universally to all the hungry beings and make them all full.

When many diseases and plagues among sentient beings are spreading, the bodhisattva, by the power of the great vow attaining the power of mastery, holds the power of all manner of efficacious spells (vidyā) and takes on the body of a vast king of medicines, stilling and dispelling the diseases and plagues of all sentient beings.

When neighboring lands of sentient beings do battle, pressing and harming one another, the bodhisattva, by the power of the great vow attaining the power of mastery, becomes a great lord of the land (the ruler of a great country), possessed of great might, and by governing with the true Dharma and by skillful means stills the pressing distress of war between the neighboring lands.

When sentient beings contend and bear grudges toward one another, the bodhisattva, by the power of the great vow attaining the power of mastery, speaks words of sincerity and trust, going back and forth to reconcile them, and dissolves the knot of their grudges.

When beings meet with an evil king and are unrighteously seized, punished, and pressed, so that body and mind are thrown into disorder before them, the bodhisattva, by the power of the great vow attaining the power of mastery, takes birth in that king's house and becomes a king who acts according to the Dharma, pitying the beings and stilling all the sufferings of pressing distress.

If sentient beings give rise to all manner of wrong views and commit all manner of evil deeds, and moreover conceive a deep faith in some heaven, the bodhisattva, for pity of them, by the power of the great vow attaining the power of mastery, takes birth in that very heaven and, by skillful means, cuts off their wrong views and evil deeds.

This is a brief statement of the bodhisattva's birth for the quelling of disaster. Were it stated in full — the bodhisattva, by the power of the great vow attaining the power of mastery, with pity as his forerunner, taking all manner of births in all manner of places — it should be known to be measureless and boundless.

Two · Birth into One's Own Kind

What is a bodhisattva's birth into one's own kind? It means that the bodhisattvas, by the power of the great vow attaining the power of mastery, take birth among all manner of kinds of the animal destinies, and among gods, nāgas, yakṣas, asuras, and the like that in turn plot harm against and contend with one another; or take birth among wrong-viewed brahmins; or take birth among kinds that delight in committing evil deeds; or take birth among kinds that delight in maintaining themselves by wrong livelihood; or take birth among kinds of sentient beings who cling to the utmost degree to the desires and put their trust in the desires.

In order to remove their manifold faults, the bodhisattva goes to take birth among the same kind as those sentient beings and becomes their foremost head. Having become the foremost head, he teaches and guides them by skillful means: the evil they do, the bodhisattva does not do; the good they do not do, the bodhisattva himself puts into practice. So that they too may put wholesome dharmas into practice, he expounds the true Dharma for them. In this way the bodhisattva, by the very fact that his conduct differs from theirs and by his expounding of the true Dharma, removes with skillful means every fault of those sentient beings.

This is a brief statement of the bodhisattva's birth into one's own kind. Stated in full, as before, it should be known to be measureless.

Three · Birth of Great Might

What is a bodhisattva's birth of great might? It means that when the bodhisattvas take birth according to their inborn endowment, the maturational fruits they thereby win — of all manner: life span, form and complexion, clan and lineage, mastery, wealth, and the rest — are the most excellent in all the world. As for the undertakings that this maturational fruit is able to accomplish, the Chapter on the Benefit of Self and Others has expounded them in full. This is a brief statement of the bodhisattva's birth of great might; stated in full — the taking-on of the birth of great might among all manner of kinds — it should be known to be measureless.

Four · Birth of the Ascendant

What is a bodhisattva's birth of the ascendant? It means that the bodhisattvas, from the first abiding of utmost joy on through to the tenth abiding of the bodhisattvas, supreme and fully perfected, take on birth in all the differing manners spoken of before — which are here gathered under the single name of the birth of the ascendant. That is to say: at the first abiding he becomes a wheel-turning king, ruling over Jambudvīpa and winning great mastery; on through to the tenth abiding of the bodhisattvas, supreme and fully perfected, he wields great mastery, surpassing the Summit of Form (Akaniṣṭha), and is the most excellent among all the places of birth — only the great beings (mahāsattvas) who have attained the tenth abiding of the bodhisattvas, supreme and fully perfected, can be born there. Those bodhisattvas win it precisely by the ascendant power of this karma. This is a brief statement of the bodhisattva's birth of the ascendant; stated in full, it should be known to be measureless.

Five · The Final Birth

What is a bodhisattva's final birth? It means that the bodhisattvas, in this very life, having the provisions for awakening (bodhi) already utterly perfected, take birth either in the house of a great brahmin royal preceptor or in the house of a great kṣatriya king, and are able to bring to full realization, present before them, unsurpassed perfect complete awakening (anuttarā samyak-saṃbodhi), broadly performing all the works that a buddha performs. This is a brief statement of the bodhisattva's final birth; stated in full, it should be known to be measureless.

Conclusion: The Five Births Gather in Every Birth a Bodhisattva Takes On

If the bodhisattvas, in the past, the future, and the present, have taken on, will take on, or are taking on birth in a birthplace that is pure, kindly, and excellent, all of it is gathered in by these five births, and beyond them there is nothing further or added. The one thing to be set apart is the birth taken on by bodhisattvas at the ordinary stage. Why? Because what is here intended is the bodhisattva possessed of wisdom, whose manifold births alone are reckoned as the five births.

Births such as these are the resting-basis for the fruit of great awakening, able to make the bodhisattvas swiftly realize unsurpassed perfect complete awakening.

Overall Heading: The Six [Ways of] Embracing

Within the practice of the bodhisattva in all his phases of abiding, one should know that the bodhisattva, stated briefly, has six ways by which he undertakes, toward sentient beings, an embracing free of error. Which six? First, all-at-once universal embracing; second, dominant embracing; third, gathering-in embracing; fourth, long-time embracing; fifth, short-time embracing; sixth, final embracing.

One · All-at-Once Universal Embracing

What is the bodhisattva's all-at-once universal embracing of sentient beings? It means that when bodhisattvas first arouse the mind [of awakening], they all at once and universally embrace the whole realm of sentient beings, taking them all as their own kinsfolk, and think in this way: "I ought, toward them, according to my ability and according to my strength, to do every kind of thing that benefits, gives ease, and enriches." Whatever they have thus thought, they do accordingly. This is the bodhisattva's all-at-once universal embracing of sentient beings.

Two · Dominant Embracing

What is the bodhisattva's dominant embracing of sentient beings? It means that bodhisattvas act either as the head of a household, embracing parents, wife and children, bondservants, servant-boys, and hired workers; or as a king, embracing all the officials and common folk under their rule. After the bodhisattva has aroused this notion of dominant embracing, he acts, toward those he embraces, according to the duty of embracing and according to the duty of a bodhisattva:

If acting as a householder — toward his parents, by every kind of skillful means he urges them to cultivate what is good; he supports them at all times, never slackening or neglecting; he well recognizes their kindness and well knows how to repay it; toward his parents' intentions he is well able to accord; and in matters of the Dharma and of principle he goes along, letting them turn freely as they will. Toward wife, children, bondservants, and the like, he gives at all times, according to their wishes, food and clothing in accord with the Dharma; in the various labors he never presses or is harsh; even when they have faults and transgressions, he is able to bear with them; when they fall ill, he tends and treats them himself; in the various good deeds, he guides them to cultivate and practice; from time to time he bestows on them excellent goods, and with loving words he comforts and instructs them; he does not give rise, toward them, to such contemptuous notions as "bondservant" or "hired worker," but cares for, respects, and nurtures them as he would his own body.

If acting as a king — he does not carry out demotion or punishment, does not resort to blade and staff, yet is able to govern by the right way; with Dharma and with wealth he enriches the people; relying on the fields and produce of his own homeland he provides for himself, and does not use violent force to invade and plunder the territory of other realms; according to his ability, he guides sentient beings to cease the various evil deeds and to cultivate the various good deeds; he looks upon the multitude of beings as a father upon his sons; toward unrelated sentient beings he yet delights in giving equally — how much more toward his own kin, that there should be any lack of impartial relief; he practices no deceit, and what he says is truthful and true; he keeps far from all such things as killing, binding, beating, punishment, oppression, and the severing of limbs.

This is the bodhisattva's dominant embracing of sentient beings.

Three · Gathering-In Embracing

What is the bodhisattva's gathering-in embracing of sentient beings? It means that bodhisattvas govern their following in accord with the Dharma — this is stated briefly. If stated in full, the bodhisattva rightly embraces his following by two conditions, and only then is it named gathering-in embracing. Which two? First, with a mind free of taint he rightly embraces his following; second, in what is of true benefit to the following themselves he rightly teaches them to cultivate and practice, and does not, by crooked devices, ensnare and cajole them.

Further: toward all whom he ought to embrace, he holds his mind in evenness, not falling into favoritism and factions; nor is he stingy toward them with the right Dharma, nor does he keep [it in] a teacher's [closed] fist; he does not crave their service, reverence, and offerings; yet if, loving and delighting in wholesome dharmas, they come of their own will to take up duties, neither does he forbid it — for the sake of letting their store of merit grow; and at times, when other conditions arise, the bodhisattva on the contrary himself serves and makes offerings to them. For those who have not yet understood the meaning, he opens their understanding; those who have already understood, he makes still more clear and pure. When doubt arises, he cuts it off for them at once; when regret arises, he well resolves it. The deep meaning-phrases, penetrated by his wisdom, he from time to time rightly makes plain for them. In bitterness and in ease, he shares with them in common. For the sake of others' wealth and gain, he accomplishes management and handling of the highest order, striving even beyond his own affairs. For others' faults and transgressions, he from time to time in accord with the Dharma brings them to light, making them aware; and, in due season and in accord with principle, he reproves, expels, and disciplines. When they have illness, when they have grief and sorrow, he never abandons them, but well employs expedient skillful means to cure their illness and dispel their grief. Toward those lower in form and appearance, in memory, in vigor, in the power of wit, and the like, he never slights or bullies them. From time to time he perceives their weariness, and in what is suited to them expounds the right Dharma. From time to time, so as to let them bind their attention to the object, he gives them the right instruction. He is able to bear questioning and challenge without giving rise to anger. His own observance of the precepts is equal to, or greater than, his following's, never lower and inferior; nor does he crave gain and reverence; he is furnished with pity and compassion; he is neither restless nor agitated; his precepts, his views, his rules of conduct, and his right livelihood are all complete; his countenance is open, his gaze level toward others, far from frowning and knitting the brows, his speech gentle and pleasing to the ear, he speaks first of his own accord in greeting, with a smile going before. In the various good qualities he cultivates and practices constantly, not acting with negligence, keeping far from the various forms of indolence. And, teaching and training his following by these very things, he also makes his own practice advance still further.

The bodhisattva ought not to be gathering in a following at all times, nor yet is he never gathering, nor yet is he inconstant and changeable. This is the bodhisattva's gathering-in embracing of sentient beings.

Four · Long-Time Embracing

What is the bodhisattva's long-time embracing of sentient beings? It means that bodhisattvas, in embracing and enriching sentient beings who abide in the lower grade of maturity, should be known to perform what is named long-time embracing, because it is only after a long stretch of time that [such beings] become fit for purity.

Five · Short-Time Embracing

What is the bodhisattva's short-time embracing of sentient beings? It means that bodhisattvas, in embracing and enriching sentient beings who abide in the middle grade of maturity, should be known to perform what is named short-time embracing, because without a long stretch of time [such beings] become fit for purity.

Six · Final Embracing

What is the bodhisattva's final embracing of sentient beings? It means that bodhisattvas, in embracing and enriching sentient beings who abide in the higher grade of maturity, should be known to perform what is named final embracing, because in this very life [such beings] become fit for purity.

These are the six ways of embracing free of error by which the bodhisattva, stated briefly, embraces sentient beings. By these six ways of embracing, the bodhisattvas of the past, of the future, and of the present have rightly embraced, will rightly embrace, and are rightly embracing sentient beings — and beyond this there is nothing exceeding or added.

The Twelve Difficulties

When the bodhisattva, embracing sentient beings free of error by these six ways of embracing, does so, one should know that he will meet with, stated briefly, twelve difficulties; and the wise and clear-sighted bodhisattva should rightly perceive and know these twelve difficulties. Which twelve?

One: toward sentient beings who abide again and again in transgression, to punish is not right, and to let go is not right — this is a difficulty the bodhisattva meets. Two: toward sentient beings of evil nature, in order to tame them he cannot but, by expedient means, bring into play severe and painful applications, while at the same time guarding his own intent and letting no affliction arise — this is a difficulty the bodhisattva meets. Three: the goods present and available to give are exceedingly few, while those who come present to beg are exceedingly many — this is a difficulty the bodhisattva meets. Four: he has but a single body, yet the various tasks of many sentient beings present themselves all at once, and all at once they come to ask the bodhisattva to join them as helper — this is a difficulty the bodhisattva meets. Five: dwelling in a place of negligence — abiding either in the lovely and excellent concentrations of the world, or born into the ease and joy of the heavens above — he must still make his mind well-tuned and good — this is a difficulty the bodhisattva meets. Six: constantly wishing to do the work of benefiting sentient beings everywhere, yet in this work being without strength and without ability — this is a difficulty the bodhisattva meets. Seven: toward sentient beings foolish, fawning-and-deceitful, and obstinate, both to expound the Dharma is hard and to abandon [them] is hard — this is a difficulty the bodhisattva meets. Eight: constantly seeing great faults within birth-and-death, yet, for the sake of delivering sentient beings, not abandoning birth-and-death — this is a difficulty the bodhisattva meets. Nine: not having yet realized the pure and dominant resolve, for the most part worried and afraid lest he lose right mindfulness and die — this is a difficulty the bodhisattva meets. Ten: not having yet realized the pure and dominant resolve, while others come to beg of him the foremost, most excellent, most cherished thing — this is a difficulty the bodhisattva meets. Eleven: toward sentient beings of various different views and various convictions, both to teach and admonish each one by one is hard, and to abandon [them] all together is hard — this is a difficulty the bodhisattva meets. Twelve: constantly practicing the conduct of the utmost non-negligence, yet not being obliged to exhaust and cut off all the afflictions — this is a difficulty the bodhisattva meets.

The Counter-Practice: Meeting Difficulty Without Faltering

If bodhisattvas meet with such various difficulties as the above: in some of them, they should observe what is grave and what is light, and act by expedient means as is fitting; in some, they should carefully discern and select the person; in some, they course along by grasping the cause of embracing with valor, or arouse a right vow; in some, they curb and govern their own mind, not letting it scatter; in some, they settle their mind, discern with fierce sharpness, give rise to no weariness, and of themselves practice patient endurance; in some, they practice letting-go; in some, they arouse diligent vigor, blazing without slackening; in some, by skillful expedient means they rightly cultivate and practice.

The bodhisattva, being thus skilled in the expedient means of the right counter-practice, though all the difficulties present themselves right before him, is without any faltering, and is himself able rightly to escape them.

1. The Thirteen Abidings Establish Seven Grounds

In accordance with the thirteen abidings set forth above, one should know that seven grounds are established following upon them. The first six are the Bodhisattva Ground alone; the seventh is a single ground established by taking the bodhisattva and the Tathāgata together. Which are the seven grounds? First, the Lineage Ground; second, the Ground of Conduct through Resolute Conviction; third, the Ground of Purified Superior Intent; fourth, the Ground of Practicing the Right Practice; fifth, the Ground of Certainty; sixth, the Ground of the Practice of Certainty; seventh, the Ground of Reaching the Ultimate. Among these seven bodhisattva grounds, the last one is named the Mixed Ground.

Matching them one by one: the Lineage Abiding set forth above is named the Lineage Ground; the Abiding of Conduct through Resolute Conviction is named the Ground of Conduct through Resolute Conviction; the Abiding of Utmost Joy is named the Ground of Purified Superior Intent; the Abiding of Higher Discipline, the Abiding of Higher Mind, the three Abidings of Higher Wisdom, and the Signless Abiding with Effort and Function are together named the Ground of Practicing the Right Practice; the Signless Abiding without Effort and without Function is named the Ground of Certainty — because the bodhisattva of this ground has already fallen within the third certainty; the Abiding of Unobstructed Understanding is named the Ground of the Practice of Certainty; the Abiding of the Supreme Fully Perfected Bodhisattva and the Abiding of the Tathāgata are named the Ground of Reaching the Ultimate. As for the Ground of the Abiding of the Tathāgata, it will be expounded in detail later, in the Chapter on Establishing the Buddha's Dharma.

2. Question and Answer: How, upon Entering the Ground, One Transcends the Evil Destinies

Question: When the bodhisattva, from the Ground of Conduct through Resolute Conviction, enters the Ground of Purified Superior Intent, how is it that he transcends the evil destinies and the rest?

Answer: These bodhisattvas, relying on worldly pure meditative absorption, have already well amassed the provisions for awakening in the Ground of Conduct through Resolute Conviction; toward the sentient beings amid the one hundred and ten kinds of suffering set forth above, they cultivate compassion, contemplating them without any omission. By this cultivation as cause and condition, toward that class of sentient beings they gain the intent of compassion and the intent of pity. By this cause and condition, in order to benefit the sentient beings of the evil destinies, they vow to abide in the evil destinies as though dwelling in their own home. Thus the bodhisattva vows: "Even if it is only by abiding in such a place that I can realize supreme perfect awakening, I too can endure it." In order to extinguish the suffering of all sentient beings, for all the various evil-destiny karma of all sentient beings, the bodhisattva, with a pure intent, is entirely willing to take upon his own body the receiving, in their stead, of the maturational fruit of suffering. In order that all evil karma may in the end never come into activity, and all wholesome karma may constantly come into activity, the bodhisattva raises up a right vow within his mind.

Because the bodhisattva cultivates the power of this compassionate vow of worldly pure meditative absorption, all the coarse heaviness belonging to the class of afflictions of the evil destinies is expelled within his own basis. Because of this severing, the bodhisattva before long gains the transformation of the basis: as to all the evil karma of the evil destinies, in the end he does not perform it; and as to the evil destinies, he assuredly does not go there. Reaching this point, this bodhisattva is named one who has transcended all the evil destinies; he is also named one who has transcended the Ground of Conduct through Resolute Conviction; and he is also named one who has entered the Ground of Purified Superior Intent.

3. The Ten Dharmas That Purify and Cultivate the Grounds

As was said above in the Chapter on the Abidings, the ten dharmas — faith and the rest — are able to purify and cultivate the abidings; now, here too, one should know that they are likewise able to purify and cultivate the grounds. The establishment of these ten dharmas (what is to be countered and what does the countering), their brief meaning, and their sequence, should all be understood. That is to say, those ten dharmas that purify and cultivate the grounds are established precisely because they are able to counter the dharmas that each is respectively meant to counter.

(1) Establishment: The Ten Things to Be Countered and the Ten That Counter Them

Which are the ten? To have altogether not yet raised the aspiration in every kind, to have altogether not yet undertaken the bodhisattva's training-precepts — this is the dharma to be countered by "faith"; in order to counter it, "faith" is established. To have a mind of harm toward sentient beings — this is the dharma to be countered by "compassion"; in order to counter it, "compassion" is established. To have a mind of anger toward sentient beings — this is the dharma to be countered by "pity"; in order to counter it, "pity" is established. To have attachment and longing toward body, life, and possessions — this is the dharma to be countered by "relinquishment"; in order to counter it, "relinquishment" is established. To seek requital from sentient beings, and — seeing others' wrong conduct and craving for gain and support — to do much of this oneself — this is the dharma to be countered by "knowing the treatises well"; in order to counter it, "being without weariness" is established. To lack skillful means in one's exertion — this is the dharma to be countered by "knowing the treatises well"; in order to counter it, "knowing the treatises well" is established. To be unyielding in temperament, unable to turn in accord with others' minds — this is the dharma to be countered by "knowing all the world well"; in order to counter it, "knowing all the world well" is established. To be heedless and slothful in cultivating wholesome dharmas — this is the dharma to be countered by "shame and dread of blame"; in order to counter it, "shame and dread of blame" is established. To sink deep into faint-heartedness before the manifold, fierce, unremitting, unbroken great suffering of birth-and-death over a long time — one should know this is the dharma to be countered by "the nature of firm sustaining strength"; in order to counter it, therefore, "the nature of firm sustaining strength" is established. To harbor hesitation and doubt toward the Great Teacher — one should know this is the dharma to be countered by "making offerings to the Tathāgata"; in order to counter it, therefore, "making offerings to the Tathāgata" is established. Such, then, is the establishment of the ten dharmas as things-to-be-countered and things-that-counter.

(2) Brief Meaning: Purity of Intent and Purity of Exertion

Now what is the brief meaning of these ten dharmas? These ten dharmas display, in brief, two layers of meaning: first, they display purity of intent; second, they display purity of exertion. One should know that the first three (faith, compassion, pity) display the bodhisattva's purity of intent; the remaining seven display the bodhisattva's purity of exertion.

(3) Sequence: From Deep Faith to Making Offerings to the Tathāgata

What is the sequence of these ten dharmas? It is that the bodhisattvas first give rise to deep pure faith toward the great awakening. Next, toward sentient beings who suffer, they raise up compassion. When raising up compassion, they vow thus: "I ought to rescue all sentient beings and set them at ease," and so give rise to a mind of pity. After giving rise to a mind of pity, they are able to relinquish everything, having no attachment or longing toward body, life, and possessions. After having no attachment or longing, they then, for the sake of others' benefit and welfare, exert themselves diligently, without weariness. After being without weariness, they are able to know the treatises well. After knowing the treatises well, they are able to know, as it truly is, how the world turns. After knowing the world, if their own afflictions should suddenly come into activity, they give rise to deep shame and dread of blame. After giving rise to shame and dread of blame, not following the afflictions and acting at their sway, they are able to gain the nature of firm sustaining strength. Because they rightly gain the nature of firm sustaining strength, they are able to be without regression in right exertion, and measureless wholesome dharmas increase and increase; they are able to offer to the Tathāgata the supreme offering of right practice and the offering of material reverence — and so, last of all, making offerings to the Tathāgata. Such is the sequential cultivation-and-realization of the ten dharmas.

One should know that these ten wholesome dharmas are able to purify and cultivate all the grounds.

1. The Overall Heading: The Four Kinds of Bodhisattva Conduct

From the Stage of Resolute-Conviction Conduct onward, all the way to the last Stage of Reaching the Ultimate, throughout all these bodhisattva stages, it should be understood that, stated briefly, there are four kinds of bodhisattva conduct. Which four? First, the conduct of the perfections; second, the conduct of the factors conducive to awakening; third, the conduct of the supernormal powers; fourth, the conduct of maturing sentient beings.

2. The Conduct of the Perfections: The Ten Perfections

To the six perfections spoken of before are added the perfection of skillful means, the perfection of vow, the perfection of power, and the perfection of knowledge — these ten perfections, taken together, are named the conduct of the perfections.

Among them: the skillful means of the twelve modes, spoken of before, should be understood to be precisely what is named the perfection of skillful means. The five great vows, spoken of before, should be understood to be named the perfection of vow. All the purified preparatory practice of the ten powers should be understood to be named the perfection of power. The purified sublime knowledge that establishes all phenomena just as they are should be understood to be named the perfection of knowledge.

And here, one must further distinguish the two, wisdom and knowledge: the purified sublime wisdom that grasps the ultimate and turns without discrimination should be understood to be named the perfection of wisdom; the purified sublime knowledge that grasps the conventional and turns with discrimination should be understood to be named the perfection of knowledge. This is the difference between the two (wisdom and knowledge).

There is also another account (an alternate approach): immeasurable knowledge should be understood to be precisely what is named the perfection of skillful means. The aspiring after the superiority of ever-further knowledge should be understood to be named the perfection of vow. The nature of the path that no demon-foe can destroy should be understood to be named the perfection of power. The nature of awaking to the knowable just as it is should be understood to be named the perfection of knowledge.

3. The Conduct of the Factors Conducive to Awakening, the Conduct of the Supernormal Powers, the Conduct of Maturing Sentient Beings

The four foundations of mindfulness and all the rest — all the thirty-seven factors conducive to awakening — together with the four investigations and the four kinds of knowledge-of-things-as-they-are, all as spoken of before, are together named the bodhisattva's conduct of the factors conducive to awakening.

As spoken of before in the Chapter on Power, all the bodhisattva's six supernormal powers are named the conduct of the supernormal powers.

The two kinds of immeasurable spoken of before — first, the immeasurableness of the realm of those to be disciplined; second, the immeasurableness of the realm of the means of disciplining — together with all the maturing of sentient beings spoken of in the Chapter on Maturation, are together named the bodhisattva's conduct of maturing sentient beings.

These four kinds of bodhisattva sublime conduct should be understood to gather up universally all the wholesome conduct that bodhisattvas practice.

4. Why It Is Called "Perfection": A Threefold Explanation of the Name

It should be understood that here the ten phenomena, giving and the rest, are perfectly realized only through the long cultivation of three great incalculable eons; their intrinsic nature is pure and their essential character is superior; they surpass all the other wholesome roots of the worldly, the śrāvaka, and the pratyekabuddha, and are able to draw in the most superior fruit of awakening. These ten phenomena are perfectly realized only through the utmost length of time, their intrinsic nature is of the utmost purity and superiority, and they are able to attain the utmost sublime fruit of awakening — and therefore they are called "perfection."

5. The Sequence of the Six Perfections: Three Kinds of Cause

It should be understood that such perfections are established in sequence through three kinds of cause. Which three? First, by way of counteraction; second, by way of arising; third, by way of the fruit of maturation.

(i) By Way of Counteraction

What is meant by being established in sequence by way of counteraction? It is that stinginess, evil conduct, resentment and vexing-harm toward sentient beings, indolence, distraction, and dull-witted delusion — these six phenomena are able to obstruct awakening; and the six phenomena, giving and the rest, are able to serve as their counteraction, and, matched accordingly, the six perfections are established. It should be understood that the remaining perfections (skillful means, vow, power, knowledge) are then gathered into these six perfections. This is what it is to be established in sequence by way of counteraction.

(ii) By Way of Arising

What is meant by being established in sequence by way of arising? It is that bodhisattvas first have no clinging attachment to wealth and position, leave home and turn from desire, and receive pure śīla (the discipline). Because they revere the discipline, they can endure the harm done by others while doing no harm to others. After receiving and upholding pure discipline and cultivating patience, their conduct in discipline is pure and unmoved, and, without gap and without break, they diligently cultivate the preparatory practice in all wholesome matters. Because they cultivate diligent energy in this way, they leave far behind all kinds of heedlessness and are able to touch and realize the fine and good one-pointedness of mind. Because the mind attains concentration, they can then know just as they are and see and contemplate all the knowable objects. It should be understood that this is what it is to be established in sequence by way of arising.

(iii) By Way of the Fruit of Maturation

What is meant by being established in sequence by way of the fruit of maturation? It is that bodhisattvas, in this very present life, diligently cultivate and study the wholesome phenomena of giving and the rest, and through this cause they obtain, in future lives, all sorts of external, fine, precious wealth, complete without lack — this should be understood to be brought about by the causal power of the perfection of giving. The obtaining of the fivefold inner completeness of one's own body is brought about by the causal power of the remaining perfections, discipline and the rest.

What is the fivefold inner completeness of one's own body? A divine body or a human body subsumed under the fortunate destinies, superior to other sentient beings in lifespan and the like — this should be understood to be named the first completeness. If there be, inborn, an endurance that is ever without weariness toward the wholesome preparatory practice, an ability to endure the harm done by others and no delight in harming others — this should be understood to be named the second completeness. If there be, inborn, a firm and courageous vigor toward all the tasks to be done — this should be understood to be named the third completeness. If there be, inborn, a natural disposition thin in the dust of the afflictions, an ability to turn one's own mind at will, a mind capable and quick to realize the penetrating wisdom of all matters of meaning — this should be understood to be named the fourth completeness. If there be, inborn, a wisdom vast, sharp, and quick toward all matters of meaning — this should be understood to be named the fifth completeness. It should be understood that this is how, by way of the fruit of maturation, the sequence of the six perfections is thus established.

6. The Gathering under the Three Trainings: The Perfections Are Only Six

Since the first four perfections serve as the provision, the intrinsic nature, the retinue, and the guardianship, it should be understood that they are able to perfectly cultivate the bodhisattva's training in higher discipline; through the perfection of meditative absorption, it should be understood that one is able to perfectly cultivate the bodhisattva's training in higher mind; through the perfection of prajñā, it should be understood that one is able to perfectly cultivate the bodhisattva's training in higher wisdom. Beyond these three trainings, there is no further bodhisattva path of training to be found, and so these three trainings gather up universally all the bodhisattva's path of training. From this it is established: the perfections are only six, and beyond these there is nothing that surpasses or adds to them.

7. Conclusion: The Four Things to Be Done, Buckled Back to the Four Conducts

Further, bodhisattvas, stated briefly, have four things to be done, and by these all that is done is gathered up universally. Which four? First, to cultivate all sorts of wholesome conduct in order to realize awakening; second, taking this as the forerunner, to penetrate the true meaning; third, to perfectly realize power; fourth, to mature sentient beings. These four things done by bodhisattvas should be understood to be precisely the four conducts spoken of before, established according to what each is done for and in their sequence (the conduct of the perfections is established for cultivating wholesome conduct; the conduct of the factors conducive to awakening is established for penetrating the true meaning; the conduct of the supernormal powers is established for perfectly realizing power; the conduct of maturing sentient beings is established for maturing sentient beings). Therefore, beyond these four conducts, no other conducts are established.

Overall Heading: The Hundred and Forty Dharmas Exclusive to a Buddha

In dependence on the Tathāgata's abiding and in dependence on the Tathāgata's arrival at the culminating stage, the buddhas, the world-honored ones, possess a hundred and forty kinds of dharmas exclusive to a buddha, namely: the thirty-two marks of a great being of the tathāgatas, the eighty secondary signs, the four purities of all kinds, the ten powers, the four fearlessnesses, the three establishments of mindfulness, the three non-guardings, great compassion, the dharma free of forgetfulness, the everlasting destruction of the residual perfumings, and the wondrous knowledge of all kinds.

I. The Thirty-Two Marks of a Great Being

What are the thirty-two marks of a great being of the Tathāgata? (1) The mark of a great being's two feet being well-settled and treading level upon the ground — this is a mark of a great being's great-being-hood. (2) Beneath the two feet there appear the patterns of thousand-spoked wheels, the hubs, the rims, and all the other features perfect without exception. (3) The mark of a great being's slender, long fingers. (4) The heels and the insteps broad and long. (5) The hands and feet soft and supple. (6) A webbing connecting the spaces between the fingers of hands and feet. (7) When standing erect, the two hands reach to stroke the knees. (8) The aiṇeya [antelope-like] calves. (9) The body not stooped or bent. (10) The male organ concealed within a sheath. (11) The bodily form perfect and full like the nyagrodha [banyan]. (12) A constant halo of one fathom. (13) The body-hairs turned upward. (14) In each single pore of the body one single hair grows, of dark blue-black color, coiling to the right. (15) The skin of the body golden. (16) The skin of the body fine and smooth, so that dust and grime do not cling. (17) On the body, the two hands, two feet, two shoulders, and the nape — these seven places all full. (18) The upper body like a lion-king. (19) The two shoulders round and full. (20) The space between the two shoulder-blades filled out. (21) The bodily form great, large, and upright. (22) Possessing forty teeth, all of them even. (23) No gaps between the teeth. (24) The fangs and teeth fresh-white. (25) The lower jaw like a lion's. (26) The tongue broad and thin, so that if extended from the mouth it can cover the whole disc of the face right up to the hairline. (27) Among all tastes he obtains the supreme taste. (28) He obtains the great Brahmā-voice, its words mournfully elegant, able to gladden the minds of the many, like the wondrous sound of the kalaviṅka bird, its resonance thundering like a heavenly drum. (29) The eyes dark blue. (30) The eyelashes like a bull-king's. (31) On the crown appears the uṣṇīṣa. (32) The tuft-mark between the brows, luminous and white in hue, coiling to the right — this is a mark of a great being's great-being-hood.

II. The Eighty Secondary Signs

What are the eighty secondary signs of the Tathāgata? The twenty digits of the two hands and two feet together, along with the finger-joints and the nails, are all exquisite — these are named twenty secondary signs. The inner and outer surfaces of the two hands and two feet, eight places in all (four of the hands, four of the feet), are all exquisite — these are named eight kinds of secondary sign. The two ankles and two knees and two thighs, six places, are exquisite — these are named six kinds of secondary sign. The two arms, two elbows, and two wrists, six places, are exquisite — these are named six kinds of secondary sign. The waist and the crease of the waist are exquisite, each being one secondary sign. The two testicles being exquisite is two secondary signs. The concealed organ being exquisite is one secondary sign. The two buttocks being exquisite is two secondary signs. The hip, the belly-front, and the navel, three places, are each exquisite, each being one secondary sign. The two flanks, the two armpits, and the two breasts are all exquisite, being six secondary signs. The abdomen, the chest, the nape, and the spine are each one secondary sign. As stated above, apart from the neck and above, the lower body has sixty secondary signs in all. The upper and lower rows of teeth are all exquisite, being two secondary signs. The palate being exquisite is one secondary sign. The two lips and their surroundings are all exquisite, being two secondary signs. The chin being round and full is one secondary sign. The two cheeks being round and full, each set in its place, is two secondary signs. The two eyes and their surroundings are all exquisite, being two secondary signs. The two brows being exquisite is two secondary signs. The two nostrils of the nose being all exquisite is two secondary signs. The forehead being exquisite is one secondary sign. The side-locks and the two ears being all exquisite is four secondary signs. The hair of the head being exquisite is one secondary sign. As stated above, the neck and above has twenty secondary signs in all. There being sixty in front and twenty behind, they are stated together as the eighty secondary signs.

III. The Level at Which the Marks and Signs Are Obtained, and Their Provisions

These marks and secondary signs — a bodhisattva, upon first entering the Stage of Pure and Superior Resolve, already obtains their maturational fruit; and from this point upward, the marks and secondary signs are gained, step by step, in a superior purity. It should be known that only upon taking the seat of awakening does he realize the remaining wondrous purities of all kinds and the other dharmas exclusive to a buddha, well-purified and perfected. As for the lesser ones (of the marks and signs), these were already accomplished while formerly a bodhisattva. From the Stage of Pure Superior Resolve onward, all the provisions of awakening are without difference and can all evoke all the marks and secondary signs.

Further, these provisions of awakening, stated briefly, are of two kinds: those still far from awakening, and those already near to awakening. Here, "far" refers to the time when the maturational fruit of the marks and secondary signs has not yet been obtained; what is called "near" refers to the time when the maturational fruit of the marks and secondary signs is first obtained, or when, from this point upward, a superior purity is gained step by step.

IV. The Karmic Causes That Evoke the Marks and Signs

Further, the Blessed One, for the sake of the sentient beings to be trained, proclaims to the great assembly that "by performing such-and-such kinds of karma, one evokes the fruit of such-and-such marks and secondary signs." Why? Because the sentient beings to be trained deeply delight in the present activity of the various kinds of evil karma — these various evil karmas that are being enacted are what is to be counteracted, and the various wholesome karmas that evoke the marks and signs are what counteracts them; when they hear of such superior and great fruits and their excellences, they conceive a deep love and delight in the excellence of this great fruit, and by this cause and condition they will come to forsake evil and cultivate the wholesome — this is why he proclaims it thus. In detail it is as stated in the sūtras on the various marks.

This says of the bodhisattvas: By being well-settled in discipline, the observances, patience, and generosity, one evokes the mark of the feet being well-settled beneath. By the various offerings to father and mother, and by the various rescuings from the various sufferings and troubles of sentient beings, through the karma of running to and fro on their behalf, one evokes the mark of the thousand-spoked wheels beneath the feet. By keeping away from injuring other sentient beings and from taking what is not given, by being the first to open with a greeting to the elders, revering and bowing, joining palms and rising to welcome, cultivating the karma of harmony and respect; by not letting the wealth and station deeply cherished by other sentient beings fall into want; and further by subduing one's own pride and conceit — one evokes the mark of a great being's slender, long fingers. The karmas evoking the above three marks, taken together, all together evoke the length of the heels and insteps, because it is the support of the former three marks. By gathering in the elders through the four means of gathering, one evokes the webbing of the hands and feet. By reverently offering to the elders ointment for the body, massage, bathing, and clothing, one evokes the softness and suppleness of the hands and feet. By cultivating the various wholesome dharmas without giving rise to satiety, causing the various wholesome dharmas to grow step by step, one evokes the standing-and-stroking-the-knees. By truly embracing the true Dharma, bringing it to its culmination, and expounding it widely for others, and further by correctly performing good service for others, one evokes the aiṇeya calves. By progressively and evenly displaying the true Dharma, upholding and transmitting it in continuity, by being able to still all the various evil karmas of body, speech, and mind, by humbly tending the sick, giving good medicine, and helping the ill and weak, by knowing measure in food and drink, and by never sinking into the various desires — one evokes the body's not being stooped or bent. Toward sentient beings who are cast out and without refuge or support, by embracing them with the Dharma and with right loving-compassion, by cultivating conscience and shame, and by giving people clothing, one evokes the male organ's concealment within a sheath. By being able to guard oneself in body, speech, and mind, by knowing measure well in what one enjoys and in food and drink, by giving medicine to the sick, by not following after improper enterprises or improper enjoyments, and by being able to bring mutually opposed natures into accord — one evokes the bodily form's being perfect and full like the nyagrodha. By the karma of evoking the standing-and-stroking-the-knees, one is able to evoke the body-hairs' upper part (the listing passage reads "the body-hairs turned upward"; the Song, Palace, Sheng, and Zhi editions here likewise read "part" — see 〈Apparatus〉). By observing oneself well, drawing near to the wise, being able to reflect upon subtle principles of meaning, being able to purify an elder's dwelling-place, spreading out, sprinkling and sweeping, and preparing the bath — because of abiding singly, because of depending on one support, because of entering into subtle meaning, because of being able to clear away the impurities of grass and leaves and such, and further because of being able to clear away adventitious dust and grime — one evokes each single hair growing in each single pore of the body, of dark blue-black color, coiling to the right. By being able to give pleasing and delightful food and drink, carriages, clothing, adornments, and other body-sustaining provisions, and by keeping away from anger and rage, one evokes the golden color of the skin and the constant halo of one fathom. By the karma of evoking each single hair in each single pore, it should be known that one further evokes the skin's being fine and smooth so that dust and grime do not cling. By bestowing upon the great assembly abundant, excellent, pure delicacies of food and drink, all made ample, one evokes the seven places on the body all being full. In the dharma-affairs that arise for sentient beings, by being able to act as chief and be their helper and companion, being free of the conceit of self and free of all coarseness and violence, being able to shut off what is unprofitable for sentient beings and establish them in what is profitable — one evokes the upper body's being like a lion-king, because in all affairs one's nature is brave and decisive, like a lion. By this very karma, it should be known, one further evokes the shoulders' being well rounded and the shoulder-blades' being filled out. By the karma of evoking the slender, long fingers, one further evokes the bodily part's being great and upright. By keeping away from all speech that estranges kin and friends, and by being able to reconcile sentient beings who have already fallen apart, one evokes the forty teeth all being even and the teeth without gaps. By cultivating loving-kindness within the desire-realm and reflecting upon the meaning of the Dharma, one evokes the teeth's being fresh-white. When sentient beings have something they seek, by rightly giving up precious wealth according to what they delight in, one evokes the jaw's being like a lion's. By regarding sentient beings as one's own children, cherishing and rescuing them, having pure faith and pity, and giving clear, unsullied medicine, one evokes obtaining the supreme taste among all tastes — because of giving the taste of the Dharma, tasting the taste of the Dharma, and being able to purify what has spoiled the taste. By being able oneself to receive and uphold and guard the five precepts of keeping away from killing and the rest, and to urge others also to receive and uphold them, by cultivating a compassionate mind, and by being able to practice rightly in the reception of the great Dharma — one evokes the uṣṇīṣa upon the crown and the tongue's being broad and thin, covering the disc of the face. By constantly speaking truthful words, kind words, timely words, and words in accord with the Dharma, by this cause and condition one obtains the great Brahmā-voice, its words mournfully elegant, able to gladden the minds of the many, like the sound of the kalaviṅka, its resonance thundering like a heavenly drum. By universally and constantly cultivating a mind of loving-kindness and compassion toward the world, like a father, like a mother, one evokes the eyes' being dark blue and the eyelashes' being like a bull-king's. By truly praising those of virtue and extolling their fineness, one evokes the tuft-mark between the brows, luminous and white in hue, coiling to the right.

Thus all these thirty-two marks of a great being, without difference, should all be known to be evoked with pure discipline as their cause. Why? If a bodhisattva violates pure discipline, he cannot obtain even a lowly human body, how much less evoke the marks of a great being! It should be known that here, the uṣṇīṣa upon the crown and the Tathāgata's mark of the invisible crown are together established as one mark of a great being, because apart from these there is nothing else to be obtained. The above, then, states the various karmic causes able to evoke the thirty-two marks, established in full.

V. The Four Kinds of Well-Cultivated Endeavor

Furthermore, stated briefly, the two classes of bodhisattva — the householder and the renunciant — have four kinds of well-cultivated endeavor, which should be known to be able to evoke all the marks and signs. Here: resolute performance (doing it firmly and unshakably) is able to evoke the mark of the feet being well-settled beneath. Thorough performance (doing it minutely and exhaustively) is able to evoke the thousand-spoked wheels beneath the feet, the standing-and-stroking-the-knees, the webbing of the hands and feet, the skin's being fine and smooth, the seven places on the body all being full, the shoulders' being well rounded, the shoulder-blades' being filled out, the bodily part's being great and upright, and the tongue's being broad and thin. Constant performance (doing it perseveringly) evokes the slender, long fingers, the length of the heels and insteps, the body's not being stooped, the body's being perfect and full like the nyagrodha, and the teeth without gaps. Faultless performance (doing it purely and without fault) is able to evoke the remaining marks — here: by the effort that does no harm to sentient beings, one evokes the hands and feet being soft and supple and the skin being fine and smooth; by the progressive effort and timely effort in the various wholesome dharmas, one evokes the aiṇeya calves; by deeply giving rise to gladness and enacting the various wholesome dharmas with a mind of utmost radiant purity, one evokes the constant halo of one fathom, the golden color of the skin, the teeth's being fresh-white, and the white tuft between the brows; by not relying on repute and praise in cultivating the wholesome and by concealing one's own merits, one evokes the male organ's concealment within a sheath; by dedicating the wholesome roots one cultivates to awakening, one evokes the body-hairs turned upward, the forty teeth being even, obtaining the supreme taste among all tastes, and the uṣṇīṣa upon the crown; by cultivating the wholesome without weariness and without lowly effort, one evokes the upper body's being like a lion-king and the jaw's being like a lion's; by regarding sentient beings equally with a mind of benefit, one obtains the teeth being even, the eyes being dark blue, and the eyelashes being like a bull-king's; by not giving rise to satiety over lesser wholesomeness and setting in motion superior effort, by this cause and condition one obtains the great Brahmā-voice. These four kinds of well-cultivated endeavor are able to make the bodhisattva's thirty-two marks of a great being purified in a superior way.

VI. The Five Levels of Cultivation-and-Realization of the Marks and Signs, and the Establishing of Their Name

It should be known that these thirty-two marks of a great being and eighty secondary signs: if a bodhisattva is within the Lineage Stage, there is only the seed abiding as the supporting body; if within the Stage of Conviction-and-Practice, he only then begins to cultivate the means able to obtain the marks and signs; if within the Stage of Pure and Heightened Resolve, it is only then named "obtained"; if within the other higher stages, the marks and signs are step by step further purified; if within the Tathāgata's Stage of Arrival at the Culmination, it should be known that the marks and signs are well-purified and unsurpassed.

These marks are of visible form, easily discerned by sentient beings of the three grades — lesser, middling, and superior — and therefore, although all the dharmas exclusive to a buddha may be called marks of a great being, yet these thirty-two alone are established as the marks of a great being. Further, these very thirty-two marks of a great being, because the nature that is their support is able to sustain them, and because they are exceedingly exquisite so as to make [the body] stately, are named secondary signs.

VII. The Comparative Measuring of Merit-Heaps and the Three Immeasurables

Further, here stated briefly: the total measure of the merit-heaps of all sentient beings equals what is able to evoke the site of a single pore of the Tathāgata. And so on up: the total measure of the merit-heaps subsumed under all the pores is able to evoke a single one of the Tathāgata's secondary signs. And so on up: the total measure of the merit-heaps subsumed under all the secondary signs, increased a hundredfold, is able to evoke one of the marks among the Tathāgata's marks. And so on up: the total of the merit-heaps subsumed under all the marks (excepting the white-tuft mark and the uṣṇīṣa), increased a thousandfold, is able to evoke the Tathāgata's white tuft between the brows. And so on up: the merit-heap subsumed under the white tuft, increased a hundred-thousandfold, is able to evoke the Tathāgata's uṣṇīṣa upon the crown, the mark of the invisible crown. And so on up: the merit-heap subsumed under the white tuft, increased a koṭi-hundred-thousandfold, is able to evoke the remaining great Dharma-conch mark of the Tathāgata not subsumed under the marks and secondary signs — and by this Dharma-conch, following the Tathāgata's intent, a great sound is issued, able to universally announce to the sentient beings to be trained in the boundless, limitless world-systems. Such immeasurable provisions of merit, cultivated and realized to perfection, are able to evoke the Tathāgata's inconceivable, unsurpassed, unequalled self-substance subsumed under the utmost perfection of all kinds.

Further, the immeasurable wholesome karma able to evoke the various marks and secondary signs should be known, stated briefly, to be named "immeasurable" by three cause-and-conditions: because it is fully realized only through cultivation, without interval, across three incalculable great kalpas, it is named immeasurable in time; because it is brought together by the force of the dominant condition that is the immeasurable resolve for the benefit and ease of sentient beings, it is named immeasurable in wondrous-wholesome resolve; because it is brought together by the immeasurable classes and kinds of wholesome karma, it is named immeasurable in class. Therefore it is said: the immeasurable provisions of merit, cultivated and realized to perfection, are able to give rise to the Tathāgata's marks and secondary signs.

VIII. The Four Purities of All Kinds

What are the four purities of all kinds of the Tathāgata? (1) the purity of the support in all kinds, (2) the purity of the object in all kinds, (3) the purity of the mind in all kinds, (4) the purity of the knowledge in all kinds.

What is the purity of the support in all kinds? The coarse-heaviness of the whole class of afflictions, together with the various residual perfumings, is everlastingly extinguished without remainder in one's own support; and further, within one's own body, one is able, according to one's own wish, to operate in mastery over taking, abiding, and relinquishing — this is named the purity of the support in all kinds. What is the purity of the object in all kinds? Over every object — whether transformed, or manifested, or made to appear — one is able to operate in mastery: this is named the purity of the object in all kinds. What is the purity of the mind in all kinds? As stated before, because the coarse-heaviness of the whole mind is everlastingly extinguished and left behind, and further because within the mind all kinds of wholesome roots have already been amassed — this is named the purity of the mind in all kinds. What is the purity of the knowledge in all kinds? As stated before, because the coarse-heaviness of the whole class of ignorance (avidyā) is everlastingly extinguished and left behind, and further because throughout every knowable object the knowledge is unobstructed and operates in mastery — this is named the purity of the knowledge in all kinds.

IX. The Ten Powers of the Tathāgata: The Listing, and the Power of Knowing the Possible and the Impossible

What are the ten powers of the Tathāgata? (1) the power of knowing the possible and the impossible, (2) the power of knowing karma-of-its-own, (3) the power of knowing the meditative absorptions, liberations, concentrations, and attainments, (4) the power of knowing the superior and inferior faculties, (5) the power of knowing the various resolute convictions, (6) the power of knowing the various elements, (7) the power of knowing the courses leading everywhere, (8) the power of the recollection of former abodes, (9) the power of knowing death and birth, (10) the power of knowing the exhaustion of the outflows. These ten powers of the Tathāgata's knowledge should be known in detail as stated in the Sūtra on the Ten Powers.

It should be known that here: whatever the Tathāgata speaks, states, or proclaims is entirely true and altogether free of falsehood, and therefore he is named "Tathāgata" [Thus-Come]. That the pure and impure fruits are not unequal is the cause of what operates in accord with reality — this is named "the possible," and is also named establishment, also named support, also named arising; the cause of the inequality of the pure and impure fruits, being contrary to the above, is named "the impossible." The knowledge free of all pride-and-conceit is named "in accord with reality" — the all-knowledge, the unimpeded knowledge, the pure knowledge should all be called the knowledge free of all pride-and-conceit; these phrases "all-knowledge" and the rest should be known as stated before in the Chapter on the Utmost Unsurpassed Awakening. Standing at the head in the sequence of number, he is named "the First." Because he is unsurpassed, is wholly matched with the capacity to benefit all sentient beings in all kinds, and utterly subdues all Māra-foes with great might, he is named "power." Because he embraces the cause of the realization in accord with reality, and can, according to whatever he wishes, cause it all to operate in mastery, he is named "the accomplishing of the supreme nirvāṇa." Because he is unsurpassed, he is named "great." Because it is realized through the eightfold noble path and is free of all calamity and terror, he is named "the seer's honored station." Because he is able himself to know what he himself has realized, he is named "self-knowing." Having realized it himself, by a mind of pity he widely and equally reveals it to sentient beings, and is named "turning the Brahmā-wheel" — why? The tathāgatas have this designation: named Brahmā, named quiescent, and also named cool; at first he is able to turn it, and from this point onward it is passed step by step from one person to another, thus being step by step propelled onward by Brahmā, moving universally throughout all the multitudes of sentient beings, and therefore it is named the Brahmā-wheel. Revealing himself to stand at the highest designation, subsumed under the perfection of the unsurpassed great master, able to proclaim that path of departure and to counteract all other, wrong paths, without timidity in the face of the enemies of the path and of contrary theories present before him, in order to subdue all other theories and to proclaim the vast and unsurpassed theory — he is named "the true lion's roar amid the great assembly." Stated briefly, what is here brought forth, elucidated, designated, and revealed is: the perfection of the practice of self-benefit, the perfection of the practice of benefiting others, and the perfection, exclusive [to a buddha], of both self-benefit and benefiting others.

There is also another manner of statement (an alternate mode). Here the brief meaning: what is to be obtained, and the superior means of obtaining it; this superior means, all the gathered assembly, according to what they delight in — whether gods or humans — all obtain from me; "as when a sickness is cured," it should be known, reveals the self-knowing that one has already obtained the great place of security; "as the means of curing that sickness," it should be known, reveals the turning of the Brahmā-wheel; "as shutting off all false physicians and proclaiming that only oneself can definitely cure the many sicknesses," it should be known, reveals the true lion's roar amid the great assembly.

X. The Power of Knowing Karma-of-Its-Own

Karmas, if already performed, already increased, already ceased, are named past; if not already performed, increased, and ceased, and also not now being performed, but about to be performed, are named future; if not already performed, increased, and ceased, but now being performed, now being made, now being done, are named present. The classes and kinds of these karmas, further, are of three sorts, namely bodily karma, verbal karma, and mental karma. The distinctions of dharma-reception are further of four kinds, as stated in detail before — some dharma-receptions obtain pleasure in the present life and undergo suffering as maturation in the later life, and so on at length. Further, the distinctions of these karmas as to their profit or unprofit, in the present dharma and in the time to come, in their effort, should be known as they truly are. That whereby the karma performed depends on some locale is named "the possible" [locus]; that whereby the karma performed takes for its support-basis some thing counted among sentient beings or not counted among sentient beings is named "the thing"; that whereby the karma performed arises with an unwholesome root or a wholesome root as its cause is named "the cause"; that whereby the karma performed evokes the fruits matched with the faults and merits, agreeable and disagreeable, is named "the maturation." Thus stated briefly: over every time-division, every class and kind, every effort in every phase, every locale, every support-basis, every cause-and-condition, every fault and merit — over all these kinds and distinctions he knows them as they truly are; this is named the Tathāgata's power of knowing karma-of-its-own, and beyond this there is nothing exceeding or added.

XI. The Power of Knowing the Meditative Absorptions, Liberations, Concentrations, and Attainments

There are the four meditative absorptions, and there are the eight liberations; by these absorptions and liberations, the mind has capacity, the mind gains mastery, and whatever matter one delights in can all be accomplished. If, according to that certain aspect of a samādhi of a form-class distinction, one enters concentration, it should be known to be named a concentration, a meditative attainment. As the sūtra says: when the World-Honored One, according to this form-class aspect of samādhi, enters concentration, then, according to that concentrated mind, a great light universally illumines all the Brahmā-worlds, and with a wondrous voice he teaches the Dharma; (those who hear) only hear his voice and see nothing at all, and so on at length. Thus the Tathāgata, according to his wish to reveal the various matters and meanings — whether shared with the world or not shared with the world — when according to this form-class aspect of samādhi he enters concentration, is swiftly able to accomplish it. It should be known that here, it is by the force of the meditative absorptions and liberations that the mind gains mastery; and because the mind has mastery, in dependence on the mind, whatever matter one delights in is all accomplished. Up to this point is the whole of what a cultivator of the meditative absorptions does, and beyond this there is nothing exceeding or added. The Tathāgata knows as they truly are all the kinds concerning these absorptions, and therefore only the meditative absorptions, liberations, concentrations, and attainments are stated.

Further, stated briefly, these meditative absorptions and the rest have two kinds of defilement: the first is the defilement of obstruction within the seeking of "what has not yet been obtained," namely effort without skillful means and the present activity of any one of the various hindrances; the second is the defilement of one's own stage within "what is to be obtained" already obtained, namely the enwrapment and the latent proclivity of the afflictions. Contrary to these, the purity should be known likewise to be of four kinds. Further, the various merits drawn forth by these meditative absorptions and the rest are given provisional names and established according to their form-classes as fitting, being named "establishment." Further, once these meditative absorptions and the rest have been fully realized and one goes further to a superior advance and cultivates them to perfection, one gains them according to one's wish, gains them without difficulty, gains them without impediment, being named "purity." The Tathāgata, concerning this — the unobtained as unobtained, the obtained as obtained, and within what is obtained, whether inferior or superior, or its provisional name, or its furthering to the utmost limit — knows all this as it truly is, and therefore it is said that the Tathāgata, universally over all the meditative absorptions, liberations, concentrations, and attainments, gains unsurpassed knowledge.

XII. The Four Powers of the Superior-and-Inferior Faculties, the Resolute Convictions, the Elements, and the Courses Leading Everywhere

According as they are matured and cultivated-and-realized to perfection, the five faculties of faith and the rest become the three grades — soft, middling, and superior; this should be known to be named the superiority and inferiority of the faculties. If, with faith derived from hearing from another taken as prior, or with one's own observation of the dharmas taken as prior, the love-and-delight, the endorsement, and the resolute conviction become the three grades — soft, middling, and superior — this should be known to be named the various resolute convictions. If one widely establishes the various lineages — whether the śrāvaka lineage, or the pratyekabuddha lineage, or the tathāgata lineage, or the various indeterminate lineages, or the principles of the distinctions of the conduct of greed and the rest, up to the eighty thousand conducts of sentient beings — this should be known here to be named the various elements.

If, with respect to these gates of entering, one accords with right practice — as one of greedy conduct cultivates the contemplation of the impure, as stated in detail already in the 〈Śrāvaka Stage〉 — this and the like should be known to be named the courses leading everywhere. There is also an alternate mode: the conduct leading toward all five destinies, this and the like should be known to be named the courses leading everywhere. There is also an alternate mode: relying on the distinctions of various factions and classes, mutually opposed, each holding a different view and different desire and disputing, mutually opposed — the various non-Buddhist classes, namely the various conducts of the various śramaṇas or brāhmaṇas; or all the other conduct, of every class and kind, faultless in coursing through this world and the other — this and the like should be known to be named the courses leading everywhere, as stated in detail in the Kālāma Sūtra and the rest.

XIII. The Power of the Recollection of Former Abodes

If, within the various multitudes of sentient beings — in the east, south, west, north, the various classes and kinds provisionally set up under various names — one recollects, within the classes of the eightfold distinctions of statement-phrase concerning all the self-substances of past lives, the six briefly-stated conducts that were coursed through, there are immeasurable kinds of recollection of former abodes. What are the eight statement-phrases? Namely: such a name, such a class of birth, such a lineage, such food and drink, such experience of the distinctions of suffering and pleasure, such long life, such long abiding, such the limit of the life-span. What are the six brief conducts according with the statement-phrases? (1) the provisional name of address; (2) the distinctions of birth-class such as the kṣatriya and the rest; (3) the distinctions of father and mother; (4) the manner of food and drink; (5) flourishing and decline; (6) the distinctions of life-span. Worldly people, relying on these eight statement-phrases and six brief conducts, make statements and speak of themselves and others: this is my name, this is his name; I am a kṣatriya, he is a kṣatriya; I am a brāhmaṇa, a vaiśya, a śūdra, he is a brāhmaṇa, a vaiśya, a śūdra; this is my mother, this is his mother (and likewise the father); I eat such-and-such food and drink — curds, gruel, broth, rice, congee, and so on — he eats such-and-such food and drink, and so on at length; I have such-and-such changes of flourishing and decline, he has such-and-such changes of flourishing and decline; I am now at such-and-such an age — whether young, or middling, or old — he is now at such-and-such an age, and so on at length. Only these — within the classes of the eightfold distinctions of statement-phrase concerning all the self-substances of past lives, the six brief conducts — beyond these there are no further statement-phrases or brief conducts, and therefore recollection is set in motion only over these classes and kinds, with nothing more added. Right within this, all the modes of the conduct of statement, all the markings of the statement-phrases, and the remembrance that arises accordingly over them — therefore it is said "together with their modes, together with their markings, all can be recollected."

XIV. The Power of Knowing Death and Birth

Here, the meditative absorption is named "heavenly abiding"; the heavenly eye depends on the meditative absorption, is the fruit of the meditative absorption, and is subsumed under the meditative absorption, and therefore it is named the "heavenly eye." It is the fruit of the utterly perfect, well-purified meditative absorption, and therefore it is named "utterly pure." All the eyes of the same name among humans are dissimilar to it, and therefore it is said to "surpass that of humans" — though among the gods of the desire-realm there is a pure heavenly eye obtained together with birth, named the similitude-operating one, among humans there is not even this.

When a sentient being is at the point of death, it is named the time of death; abiding in the intermediate existence, it is named the time of birth. For one heading toward the dark, by two aspects there arises this class of mind-produced intermediate existence — like the glow of a black ewe, like a night of gloomy dark — and therefore it is named of evil color. For one heading toward the bright, by two aspects there arises this class of mind-produced intermediate existence — like a clear bright night, like the utterly fresh-white cloth of Vārāṇasī — and therefore it is named of good color. The one of evil color is named inferior, the one of good color is named wondrous; the inferior is named going to an evil destiny, the wondrous is named going to a good destiny.

All the ruining of disciplined conduct and its co-arising is named the accomplishing of the three evil conducts of body, speech, and mind. There are two kinds of wrong view: the wrong view formed by the one whose view is ruined, slandering everything; and the wrong view formed by the one of a differing class who abides in that intent, slandering the worthies and sages — these are all named slanderers of the worthies and sages. Because of wrong view, they cling to wrong causes and wrong fruits; with this as condition, they perform wrong karma; because of performing wrong karma, their dharma-reception either obtains pleasure in the present life and undergoes suffering as maturation in the time to come, or undergoes suffering in the present life and likewise undergoes suffering as maturation in the time to come — and therefore it is further said "giving rise to the cause that is the dharma-reception of the karma of wrong views." Although they accomplish the various other wholesome dharmas, yet by this alone they fall toward an evil destiny, and therefore it is said "by this cause and condition." Name and form, the two, being mutually estranged, it is named "the body's ruin"; among all deaths, such a death is the utterly most inferior, and therefore it is named "the utmost death." In order to reveal the notion of the naraka, it is said "falling to a perilous evil destiny"; in order to reveal its intrinsic-nature substance-matter, it is further necessary to say "naraka." By unrighteous conduct and unequal conduct one heads toward that place, and therefore it is named "perilous"; within this destiny one touches the various sufferings' touches, and for a long time undergoes the various fierce, unremitting sufferings appearing equally, and therefore it is named "evil destiny"; because one falls into the lower part, it being a great deep pit, hard to rescue from, exceedingly pitiable, utterly lowly, constantly bewailing oneself with great flowery lamentation, it is named "falling"; because it is able to set in motion the highest-grade weariness-and-detachment, therefore it is said only "falling into the naraka." It should be known that here: either being born by this, or, after being born, undergoing the various sufferings, or, after undergoing suffering, further giving rise to the various sufferings brought about by one's own other karma — all this is revealed by these "notions." Contrary to the above, according as fitting, all the white class should be understood; the distinction being: the destinies with wholesome conduct as prior are named good destinies, and because one undergoes utmost pleasure they are named pleasant worlds.

XV. The Power of Knowing the Exhaustion of the Outflows

All the latent proclivities of all the outflows being everlastingly cut off without remainder, and the realizing of the superior undefiled mind and the superior undefiled wisdom able to counteract them — this is subsumed under the most superior heightened mind and subsumed under the heightened wisdom. Because of the exhaustion of the outflows, it is named the undefiled liberation of mind and liberation of wisdom. These two liberations of mind and of wisdom, in the body of the last existence, are named "the inwardly-realized sixth supernormal knowledge" — because they are inwardly realized in dependence on the path of seeing and in dependence on the path of cultivation. Having realized it himself, knowing it as it truly is, and able according to his wish to teach it to others, therefore it is said "in the present dharma, the supernormal wisdom of self-realization, fully awakened," together with such distinctions of the phrases "my births are exhausted" and the rest. In detail it is as stated later in the 〈Section on the Gathering of the Alternate Modes〉; its features should be known accordingly.

The phrase "the category of the cognitive obstruction that is wholly within the flesh" keeps the character 肉 ("flesh") of the Taishō base text in the main body, with the variant reading 實 ("real") of the six editions in a parenthetical note (see the Textual Study, Heading II).

I. The General Discussion of the Ten Powers: The Seven Gates of the Uddāna

Above, the ten powers of the Buddha have already been expounded one by one, each apart; now the general discussion is to be made. The uddāna (the gathering-verse) says: intrinsic nature, and discrimination, the uncommon, and likewise equality, activity, and sequence, difference coming last of all. As for the ten powers of the Tathāgata expounded above, one should understand their intrinsic nature, their discrimination, their uncommonness, their equality, their activity, their sequence, and their difference — by these seven aspects, one should understand the brief meaning of the ten powers of the Tathāgata.

(1) Intrinsic Nature

What is the intrinsic nature of the ten powers of the Tathāgata? Stated overall, the five faculties are their intrinsic nature; because wisdom is the most excellent, one may for the moment say that the ten powers have wisdom for their intrinsic nature — and so only "the power of knowing what is the case and what is not the case" is spoken of, and not the power of faith, nor the remaining powers. As with the power of knowing what is the case and what is not the case, so it should be understood of the other nine powers as well. This is called the intrinsic nature of the ten powers of the Tathāgata.

(2) Discrimination

What is the discrimination of the ten powers of the Tathāgata? Stated briefly, by three kinds of discrimination one should understand that the ten powers are measureless: first, by the discrimination of time-divisions — because they can enter into and awaken to all that is knowable falling in the past, future, and present ages; second, by the discrimination of kinds — because they can enter into and awaken to all the modes of apprehension, the particular marks and common marks of every single conditioned thing; third, by the discrimination of continua — because they can enter into and awaken to all the continua and all the matters and meanings, each severally different, of all the realms of sentient beings in the ten directions. It is by these three kinds of discrimination that one should understand the ten powers of the Tathāgata to be measureless. This is called the discrimination of the ten powers of the Tathāgata.

(3) The Uncommon, (4) Equality

What is the uncommonness of the ten powers? Only the Tathāgata possesses these ten powers; they are not shared in common with any śrāvaka or pratyekabuddha. This is called the uncommonness of the ten powers of the Tathāgata. What is the equality of the ten powers? These ten powers all the Tathāgatas alike possess in full and accomplish equally, and so it is said that they are equal, without difference; but if one speaks in terms of that in which a Tathāgata mostly abides, then the ten powers differ one from another in turn — one Tathāgata mostly abides in one power, another Tathāgata again mostly abides in another power. This is called the equality of the ten powers of the Tathāgata.

(5) Activity

What is the activity of the ten powers of the Tathāgata? The Tathāgata's power of knowing what is the case and what is not the case knows, as it truly is, cause among the causes and fruit among the fruits, and is able to subdue all the śramaṇas, brahmins, and the like who hold the various disputatious theories of no-cause and evil-cause. The power of knowing one's own karma knows, as it truly is, the karma of what one has oneself done and of the fruit one oneself enjoys, and is able to subdue all the śramaṇas, brahmins, and the like who hold the various disputatious theories that "the merit of giving can be transferred." The power of knowing the meditative absorptions, liberations, concentrations, and attainments is able to display the three kinds of miraculous transformation and, without arriving (the three Palace and Sheng editions read "without error"), to instruct the sentient beings to be trained, and is able to subdue all the śramaṇas, brahmins, and the like who abide in the various contrary and divergent classes and in hostile, disputatious theories. The power of knowing the superior and inferior faculties knows, as it truly is, the several differences among the soft, middling, and sharp faculties of sentient beings, and is able to expound the right Dharma to them as befits them and as is fitting for them. The power of knowing the various resolute convictions knows, as it truly is, the differences of resolute conviction among the soft, middling, and superior classes of sentient beings, the pure and the impure, and causes the pure resolute convictions gradually to grow and the impure resolute convictions gradually to be relinquished. The power of knowing the various elements knows, as it truly is, the several differences among the inferior, middling, and excellent elements of sentient beings, and is able, according to their faculties, according to their inclinations, and according to their latent proclivities, to instruct them without error and to establish them as is fitting, in dependence on their several gates of entry.

Below the Activity of the Power of Elements: How the Tathāgata Instructs the Bodhisattvas Who Are Beginning Their Work

Herein, the Tathāgata gives right instruction to the śrāvakas in dependence on their several gates of entry, as in the Śrāvaka Stage he has already, without interval, expounded, disclosed, discerned, set forth, and revealed it in every kind. Then, how does the Tathāgata instruct the host of bodhisattvas who are beginning all their work, at the beginning of their work, who have already taken hold of the provisions of concentration and who, abiding, wish to settle their minds — so as to make the mind come to rest?

It is said that the Tathāgatas, for the host of bodhisattvas beginning their work, at the beginning of their work — free of flattery and crookedness, reverent and cherishing, already furnished with the provisions of concentration — first of all set forth the unmistaken instruction, telling him thus: "Good son, come! You should settle yourself in a secluded lodging, alone and without a second, and within the stillness of the inner mind reflect in accord with principle: the name that your father and mother have set up for you, or the name that your preceptor, your teacher of conduct, and the rest have set up for you. Reflect thus: Is there truly, here and now, some substance of true intrinsic nature apart from the six sense-fields — whether within, or without, or in between the two — within which 'existence' such a name, such a concept, such a designation, such a fictive setting-up, and such a verbal expression are turning? When you have reflected rightly in this way, you will find nothing at all of such a thing. You should only understand it truly thus: it is merely upon an adventitious thing that an adventitious concept is turning.

"Good son! If at that time, with regard to your own name, the concept 'this is merely an adventitious concept' has already arisen and been attained; then you should reflect inwardly, in accord with principle, upon your eye — the eye-name, the eye-concept, and the fictive designation of the eye that are set up upon the eye. Reflect thus: Within this eye of mine only two things are to be found: first, this set-up eye-name, eye-concept, and fictive designation of the eye; second, this 'bare event,' upon which the name, concept, and designation are fictively established — and beyond these there is nothing exceeding or added. This eye-name, eye-concept, and fictive designation of the eye that are set up upon the eye are not themselves the eye; and this bare thing, upon which the eye-name, eye-concept, and the like are fictively established — one should understand that its intrinsic nature too is not the eye. Why? Because it is not the case that here, apart from the set-up eye-name, eye-concept, and fictive designation of the eye, there could still be even a trace of eye-cognition turning. If this thing were real and matched what the name says, it should not still have to wait upon the name 'eye' for such an eye-awareness to arise — it should by its own intrinsic nature be able to draw forth eye-awareness, and, without hearing and without discriminating the set-up name, an eye-awareness should turn directly upon this thing. Yet such a thing — an awareness arising without waiting upon name and speech — is not to be found. Therefore, herein, it is only upon an adventitious thing that there is that adventitious eye-name, eye-concept, and fictive designation of the eye acting as guest. Since you have thus reflected in accord with principle upon the inner eye, next, with regard to the 'eye-concept' itself, the concept 'this is merely an adventitious concept' will also arise and be attained.

"As with the eye, so with the ear, nose, tongue, body, and the rest, and, expounded at length, down to what is seen, heard, sensed, and cognized, already attained and already sought, down even to what one has attended to and pursued in applied and sustained thought — so too is it. Stated in brief: universally, within the concept of all phenomena, the concept 'this is merely an adventitious concept' shall arise and be attained. Thus, with regard to all the fictive concepts within your own body, you should rightly take hold of the path of diligent application that can utterly remove and dispel them; and, expounded at length, with regard to all the fictive concepts within all phenomena, you should rightly take hold of the path of diligent application that can utterly remove and dispel them. Because you thus well observe and awaken to all that is knowable, and universally, within the concept of all phenomena, give rise to the concept of the merely-adventitious, and again and again dispel the concept of all the idle proliferation of all phenomena, with a mind free of discrimination and free of marks, taking hold only of the meaning as it turns, and within this thing cultivate much and abide — you, if you do thus, in dependence on the lineage of the pure concentration of the Tathāgata's marvelous wisdom, will attain the unmistaken one-pointedness of mind.

"Thus, if you attend to and reflect upon the impure (contemplation), do not by any means relinquish this attention; if upon loving-kindness and compassion, if upon dependent origination by way of its conditions, if upon the difference of elements, if upon mindfulness of in-and-out breathing, if upon the first meditative absorption, and, expounded at length, down to if upon the sphere of neither-perception-nor-non-perception, upon the measureless bodhisattva meditative absorptions, spiritual powers, concentrations, and attainments — do not by any means relinquish this attention. If you thus cultivate this unmistaken attention of the bodhisattva, then step by step, down even to attaining the unsurpassed, right, and perfect awakening, you will win ultimate deliverance."

This should be understood to be called the universal-approaching right practice of all bodhisattvas. The Tathāgatas of the past also set forth rightly such instruction for the host of bodhisattvas beginning their work; the Tathāgatas of the future shall set it forth rightly; the Tathāgatas of the present now set it forth rightly. When the śrāvakas and the rest diligently cultivate this attention, they too can swiftly attain the excellent supernormal wisdom. If one is able to penetrate this unmistaken attention as it truly is, one can attain the direct realization of phenomena.

Activity (continued)

The Tathāgata's power of knowing the universal-approaching practice knows, as it truly is, with regard to all suffering, the practices that can bring deliverance and the practices that cannot bring deliverance, and causes the relinquishing of the practices that do not deliver and rightly bestows the practices that can deliver. The power of recollecting former abodes, after again and again recalling the past matters and the birth-stories of the past limit, expounds them rightly so as to make the sentient beings to be trained give rise to disenchantment of mind and to pure faith of mind, and is able to subdue all the śramaṇas, brahmins, and the like who cling to the theory of eternalism. The power of knowing death and birth can rightly foretell, for the disciples, the passing away and departing of the past life and the coming to birth of the future, and is able to subdue all the śramaṇas, brahmins, and the like who cling to the theory of annihilation. The power of the extinction of the outflows is, with regard to one's own liberation, without confusion and without doubt, and is able to subdue all the śramaṇas, brahmins, and the like who give rise to overweening pride toward the arhat. This is the activity of the ten powers of the Tathāgata.

(6) Sequence: Three Gates

What is the sequence of the ten powers of the Tathāgata? When the Tathāgatas first attain the unsurpassed, right, and perfect awakening, they at once, all at one time, attain the whole of the ten powers; and only after that sudden attainment do the powers thereafter come to the fore in sequence.

The first gate: when the Tathāgata first attains buddhahood, he first gives rise to the power of knowing what is the case and what is not the case, observing all phenomena and establishing all the unmistaken causes and fruits. After observing, he next gives rise to the power of knowing one's own karma — if there are those who seek the lovely and excellent maturational fruit within the shared portion of the desire realm, he expounds it to them by skillful means, causing them to depart from unwholesome karma and to bring wholesome karma into action. Next he gives rise to the power of knowing the meditative absorptions, liberations, concentrations, and attainments — if there are sentient beings who seek the worldly Dharma of freedom from desire, he gives them instruction, causing them to tend toward worldly freedom from desire and to attain the path that is as it truly is. Then next he gives rise to the remaining seven powers — if there are sentient beings who seek the world-transcending Dharma of freedom from desire, he expounds to them as is fitting the path tending toward world-transcending freedom from desire: first he gives rise to the power of knowing the superior and inferior faculties, observing as it truly is the faculties of those who seek world-transcending freedom from desire; next he gives rise to the power of knowing the various resolute convictions, observing as it truly is the inclinations that take the faculties as their antecedent; next he gives rise to the power of knowing the various elements, observing as it truly is the latent proclivities that take the inclinations as their antecedent. Having thus understood their faculties, inclinations, and latent proclivities, he next gives rise to the power of knowing the universal-approaching practice, causing them, as befits them, to be able to enter within the gate of entry to the object. Next he gives rise to the power of recollecting former abodes and the power of knowing death and birth — after they, by the gate of entry to the object that befits them, have taken hold of their minds and purely cultivated their practice, he expounds to them the middle path, causing them to depart from the two-extreme clinging of eternalism and annihilation that has the view of the transitory collection for its root. So as to make them forever cut off all the afflictions, he thereafter gives rise to the power of the extinction of the outflows — if there is one who, upheld by the force of tranquil abiding through the right cultivation of skillful means, though he has not forever cut off all the afflictions, yet because he has attained the non-arising (of the afflictions) gives rise to the overweening pride of "what is not done, taking it as done," he causes him to relinquish this overweening pride. This is the sequence of the first gate of the ten powers.

The second gate: when the Tathāgatas first attain awakening, they first of all give rise to the power of knowing what is the case and what is not the case, coming to the fore, and universally, within all the phenomena arisen from conditions, observe the most excellent knowledge of the abiding of the marvelous Dharma; and in dependence on this knowledge of the abiding of the marvelous Dharma, they next give rise to the power of knowing one's own karma, observing the householder portion — by way of the various differences of the various kinds of karma, in dependence on the differences of cultivation-and-realization of the householder portion in past, future, and present times. After observing the householder portion, they next give rise to the power of knowing the meditative absorptions, liberations, concentrations, and attainments, observing the renunciant portion — within this renunciant portion, is there or is there not one who can expound the right path of suffering and freedom from suffering? Having thus observed, they know rightly that there is none at all. Observing that the various worlds are without protection and without refuge, out of great compassion, with the buddha-eye they truly behold all the worlds. After beholding, they next give rise to the power of knowing the superior and inferior faculties, understanding to the fore the various sentient beings of the world — born in the world, grown in the world, whether of dull faculties, or of middling faculties, or of sharp faculties. Having understood to the fore, their mind then enters into the expounding of the Dharma. Thereafter, as before, all the remaining matters — the power of knowing the various resolute convictions and the rest — should be understood in sequence. This is the sequence of the second gate.

The third gate: when the Tathāgatas first attain awakening, they first of all give rise to the power of knowing what is the case and what is not the case, coming to the fore, and observe the whole realm of phenomena arisen from conditions. Next they give rise to the power of knowing one's own karma, and within these phenomena arisen from conditions observe the realms of sentient beings upon which the name and concept "sentient being" are fictively established — how such a sentient being himself makes karma of such a form-class, and himself in turn receives fruit of such a form-class. Having observed, as it truly is, the realm of phenomena and the realm of sentient beings, they next give rise to the power of knowing the meditative absorptions, liberations, concentrations, and attainments, and, in order to let these sentient beings be delivered from the host of sufferings, display the three kinds of unmistaken miraculous transformation and thereby instruct them. After instructing, they next give rise to the remaining powers, and, as in the foregoing sequence, having understood the faculties and the rest, cause them to enter the right path, and then by skillful means let the sentient beings be delivered from the host of sufferings. This is the sequence of the third gate.

(7) Difference

What is the difference of the ten powers of the Tathāgata? These ten powers, regarded one against another in turn, both have difference and are without difference: if one rightly understands that wholesome and unwholesome karma can bring on lovely and unlovely fruit, this is the power of knowing what is the case and what is not the case; if one rightly understands that "the very one who makes the wholesome and unwholesome karma is the very one who receives the lovely and unlovely fruit, and not another," this is the power of knowing one's own karma. If one rightly understands that "the very one who can cultivate the meditative absorptions, liberations, concentrations, and attainments is the very one who can enter the concentrations of the meditative absorptions and the rest, and not another," this is the power of knowing one's own karma; if one rightly understands that, in dependence on these very concentrations of the meditative absorptions and the rest, one displays the three miraculous transformations and instructs without error the sentient beings to be trained, this is the power of knowing the meditative absorptions, liberations, concentrations, and attainments. If one rightly illumines and grasps the mind that co-arises and is associated with faith and the rest, this is the power of knowing the meditative absorptions, liberations, concentrations, and attainments; if one rightly discriminates the various differences of the soft, middling, and superior classes of those faculties, this is the power of knowing the superior and inferior faculties. If one rightly illumines and grasps the various inclinations, taking the faculties as their antecedent, within each and every phenomenon, this is the power of knowing the superior and inferior faculties; if one rightly discriminates the various differences of those inclinations, this is the power of knowing the various resolute convictions.

The discrimination of those inclinations should be understood, in brief, to have six kinds: first, the non-emerging inclination — the inclination of those who severally give rise to conviction toward Maheśvara, Nārāyaṇa, the Brahmā-world, and the rest; second, the emerging inclination — the inclination of those who give rise to conviction toward the three vehicles; third, the far-purified inclination — the inclination of those who abide in the maturity of the inferior and middling classes; fourth, the near-purified inclination — the inclination of those who abide in the maturity of the superior class; fifth, the inclination toward attaining nirvāṇa within the present life itself — the inclination of those who give rise to conviction toward the nirvāṇa attained by the śrāvaka vehicle; sixth, the inclination toward attaining nirvāṇa in the world to come — the inclination of those who give rise to conviction toward the nirvāṇa attained by the great vehicle.

If one rightly illumines and grasps the resembling seed to which resolute conviction gives rise, this is the power of knowing the various resolute convictions; if one rightly illumines and grasps the differentiating discrimination of that seed, its measureless kinds, this is the power of knowing the various elements. And the discrimination of that "element" should be understood, in brief, to have four kinds: first, the innate-abiding seed; second, the seed arisen from prior habituation; third, the amenable-to-cultivation seed — the seed of those who have the nature of final nirvāṇa; fourth, the not-amenable-to-cultivation seed — the seed of those who do not have the nature of final nirvāṇa. If one rightly understands the entering upon the course of practice according to the kind of the element, this is the power of knowing the various elements; if one rightly discriminates all the kinds of that course of practice — that such a course of practice can bring freedom from defilement, that such a course of practice can bring ultimate purity, that such a course of practice brings a purity that is not ultimate — this is the power of knowing the universal-approaching practice. If one truly knows all the causes of the destinations and the co-coursing of the past limit that are recollected of the past limit, this is the power of knowing the universal-approaching practice; if one rightly understands the various concordant eight statement-phrases and the six brief practices discriminated as above, this is the power of recollecting former abodes. If one rightly understands the death and birth of sentient beings in dependence on the past limit, this is the power of recollecting former abodes; if one rightly beholds the various death and birth of sentient beings of the future limit, this is the power of knowing death and birth. If one rightly understands that, one's own matter and meaning not yet reaching the ultimate, the sentient being's continuum of receiving birth in the future limit goes on, this is the power of knowing death and birth; if one rightly understands that, one's own matter and meaning having reached the ultimate, the mind is well liberated and one realizes nirvāṇa within the present life, this is the power of the extinction of the outflows. This should be understood to be called the ten powers of the Tathāgata regarded one against another in turn, both having difference and being without difference.

II. The Four Fearlessnesses

The text of the Tathāgata's four fearlessnesses — one should understand its character as expounded in the sūtras. It is said that the Tathāgatas, in four respects, praise themselves before the great assembly: because the cognitive obstruction is forever released, they perfectly and rightly awaken within every kind of all phenomena, not in common with the śrāvakas — this is the first respect; because the afflictive obstructions are forever released, they realize the extinction of the outflows, in common with the śrāvakas — this is the second respect; for the sentient beings who seek liberation, so as to pass beyond the host of sufferings, they expound the path of emergence — this is the third respect; concerning the hindrances to that path of emergence, they expound the phenomena of hindrance that are to be departed from — this is the fourth respect.

Since the Tathāgata praises himself in these four respects according to their true meaning, if thereafter someone should, with regard to the praise in the first two respects, raise slanderous objection by bodily, verbal, and mental karma contrary to it; and should, with regard to the praise in the latter two respects, raise slanderous objection by a character before-and-after at cross-purposes, fallen into what is contrary to principle — whether in the world there be those with eyes who see or those without eyes who see, those with knowledge of others' minds or those without knowledge of others' minds — the Tathāgata, among all these slanderous objections that could be raised as counter-measures against the respects in which he praises himself, sees no true reason-mark of any. By this cause and condition, in these four respects he can understand of himself: at ease and without fear, his mind without timidity, without misgiving, altogether without alarm.

Moreover, the Buddha, the great teacher, has only these matters rightly to be praised — the practice of benefiting oneself and the practice of benefiting others being both perfect and good: the first two praise the fullness of the practice of benefiting oneself, the latter two praise the fullness of the practice of benefiting others. Herein, if the Tathāgata praises himself for perfectly awakening to all phenomena and becoming rightly and perfectly awakened, one should understand that it is precisely for the sake of the bodhisattvas equally tending toward the great vehicle; if he praises himself for the total extinction of the outflows, one should understand that it is precisely for the sake of the sentient beings equally tending toward the śrāvaka and pratyekabuddha vehicles; if he praises the path of emergence and the phenomena of hindrance, one should understand that it is for the sake of all the sentient beings equally tending toward the several vehicles. Therefore the scriptural sentence that the Tathāgata speaks — "I expound the path of emergence for the bodhisattvas and the śrāvakas," down to the fuller expounding — the compilers, in the Śrāvaka Basket they compiled, remove the word "bodhisattva," and in the Bodhisattva Basket they compiled, recite only the word "bodhisattva."

III. The Three Foundations of Mindfulness, the Three Guardlessnesses

The text of the Tathāgata's three foundations of mindfulness — one should understand its character as expounded in the sūtras. It is said that the Tathāgatas, through the long night, have this wish and desire: how they might cause the sentient beings truly to dwell in accord within the Dharma-and-discipline that I well expound, within the unmistaken practice. Such a Dharma-lord, desiring and delighting through the long night, at the time when he teaches, transforms, and governs the great assembly — whether what he wishes for is fulfilled or not fulfilled, he gives rise to no defilement — this is briefly shown by the three foundations of mindfulness. These three foundations of mindfulness are again established by the difference of the three assemblies. What are the three assemblies? All who are wholly of right practice are the first assembly; all who are wholly of wrong practice are the second assembly; those in the assembly who are in one part of right practice and in one part of wrong practice are the third assembly.

The text of the Tathāgata's three guardlessnesses — one should understand its character as expounded in the sūtras. It is said that the Tathāgatas, stated in brief, have forever cut off the concealing of base and evil deeds of every kind — this is shown by the three guardlessnesses. The arhats, because of lapse of mindfulness, still from time to time have a small measure of indeterminate base and evil deeds; the Tathāgata, within all this, has none whatever. Therefore the Tathāgata, toward his disciples, according to the covenant set up, in accord with his very nature earnestly admonishes and openly reproves them, at times bringing to bear a plain and forthright pressing, and toward his disciples has nothing to be on guard about — he need not be concerned that "I should not dwell together with them too long, lest they come to know that my three kinds of karma are impure, and, harboring displeasure over former matters, thereby fall into discord and either mock me to my face or spread it in report to others."

IV. Great Compassion, the Dharma of Never Losing Mindfulness, the Forever Harming of the Residual Perfumings, the Knowledge Marvelous in Every Kind

One should understand that the every-kind character of the Tathāgata's great compassion is all as expounded above in the Chapter on Offering, Drawing Near, and the Measureless; one should understand that the Tathāgata's great compassion is measureless and unsurpassed.

What is the Tathāgata's Dharma of never losing mindfulness? The Tathāgatas constantly keep in mind and recollect: whatever the matter, whatever the place, in whatever manner, at whatever time there is anything to be done, the Tathāgata then, with regard to this matter, this place, this manner, this time, rightly recollects it — this is called the Tathāgata's Dharma of never losing mindfulness. That is to say: the Tathāgata, universally with regard to all deeds to be done, universally with regard to all differences of place and region, universally with regard to all the skillful means of what is to be done, universally with regard to all differences of time-division, has mindfulness never lost and dwells constantly in right mindfulness — this should be understood to be called the Dharma of never losing mindfulness.

What is the Tathāgata's forever harming of the residual perfumings? The Tathāgatas, whether in moving about, or in gazing, or in discourse, or in dwelling at rest, mostly do not bring into action the deeds arising from "the semblance of affliction" — this is called the Tathāgata's forever harming of the residual perfumings. The arhats, though they have already cut off the afflictions, still, in moving about, gazing, discourse, and dwelling at rest, have various deeds arising from the semblance of affliction.

What is the Tathāgata's knowledge marvelous in every kind? The Tathāgatas, stated in brief, perfectly and rightly awaken to the phenomena of the three collections. Which three collections? First, the phenomena of the collection that can draw forth what has meaning; second, the phenomena of the collection that can draw forth what is without meaning; third, that which neither can draw forth what has meaning nor can draw forth what is without meaning. One should understand herein: the Tathāgata's unmistaken knowledge, universally within all these phenomena — whether within the phenomena of the collection that can draw forth what is without meaning, or within the phenomena that neither can draw forth what has meaning nor can draw forth what is without meaning — is called the Tathāgata's knowledge of every kind; the Tathāgata's unmistaken knowledge within all the phenomena of the collection that can draw forth what has meaning should be understood to be called the Tathāgata's marvelous knowledge. Herein, the knowledge of every kind and the marvelous knowledge together gathered into one are called the knowledge marvelous in every kind.

V. The General Discussion: The Adamantine-like Concentration, the Excellent Transformation of the Basis, the Eight Similes

All the foregoing, gathered together, is named the one hundred and forty kinds of buddha-dharma uncommon to the Tathāgata. Herein, the marks and secondary excellences, within the final existence of the bodhisattva stage, have all been attained to the utmost of good purity. When the bodhisattva sits upon the seat of awakening and dwells in his final existence, upon the bodhisattva path his provisions for awakening have reached the utmost of good perfection; at that time, without a teacher, he cultivates by himself the thirty-seven factors of awakening and realizes, in a single instant, what is named "the concentration of unhindered knowledge" — this is the adamantine-like concentration (vajropama-samādhi) subsumed under the learning-path of the bodhisattva. From the second instant, without interval, he all at once realizes the remaining buddha-dharmas uncommon to the Tathāgata — with the ten powers of the Tathāgata foremost and the knowledge marvelous in every kind last — all of them utmost in purity, all of them unsurpassed. Because he attains this, universally with regard to all the knowable spheres, a knowledge unhindered and unobstructed, of the utmost purity and without stain, comes to turn. In dependence on the momentary rousing-to-awakening, the perfection of reflection, and the perfection of the mind-chariot, he passes beyond all bodhisattva practices and bodhisattva stages, and realizes and enters upon all the practices of the Tathāgata and the Tathāgata stage. Because all the coarse-and-heavy of the category of the cognitive obstruction that is wholly within the flesh (the six editions — Song, Yuan, Ming, Palace, Sheng, Zhi — read "wholly within the real") is cut off without remainder, he attains the excellent transformation of the basis — such a transformation of the basis is the most unsurpassed; all the rest, down even to the transformation of the basis of the bodhisattva in the topmost dwelling of consummate fulfillment, should be understood to be still surpassable.

Question: The knowledge and the rest of all the bodhisattvas who abide in the ultimate stage, and the knowledge and the rest of the Tathāgata — how should one understand the difference between these two?

Answer: As a clear-eyed person looks upon the host of color-images through a thin veil of gauze — so should the marvelous knowledge of the bodhisattva of the ultimate stage toward all spheres be understood; as a clear-eyed person looks upon the host of color-images with no hindrance or veil at all — so should the marvelous knowledge of the Tathāgata toward all spheres be understood. As a painting has been spread all over with the host of pigments, only the final marvelous coloring not yet purely applied — so is the marvelous knowledge of the bodhisattva of the ultimate stage; the final marvelous coloring already purely applied — so is the marvelous knowledge of the Tathāgata. As a clear-eyed person sees color in a faint gloom — the bodhisattva's marvelous knowledge; seeing color free of all gloom — the Tathāgata's marvelous knowledge. As a clear-eyed person looks upon the host of colors from afar — the bodhisattva's marvelous knowledge; looking upon the host of colors from near — the Tathāgata's marvelous knowledge. As an eye with a slight film observes color — the bodhisattva's marvelous knowledge; an utterly pure eye observing color — the Tathāgata's marvelous knowledge. As a body within the womb — the body of the bodhisattva of the ultimate stage; as a body emerged from the womb — the body of the Tathāgatas. As the mind-activity of an arhat within a dream — the mind-activity of the bodhisattva of the ultimate stage; as the mind-activity of an arhat when awake — the mind-activity of the Tathāgata. As the substance of a dim lamp — the substance of the bodhisattva's knowledge; as the substance of a bright lamp — the substance of the Tathāgata's knowledge. Therefore one should understand: all the host of bodhisattvas who abide in the ultimate stage, and the Tathāgatas, have a great difference in marvelous knowledge, in body, and in mind.

VI. The Deeds of the Tathāgata: Ten Kinds of Deed-Doing

Thus, after the Tathāgata has realized awakening, universally throughout all the buddha-lands of the ten directions, he can universally perform all buddha-deeds. What is named all buddha-deeds? The Tathāgata's deeds of the Tathāgata, the doings of the Tathāgata, are, in brief, of ten kinds; and each single deed of the Tathāgata, doing of the Tathāgata, can accomplish measureless matters of benefiting sentient beings, and beyond this there is nothing exceeding or added. Which ten?

First, the Tathāgatas first of all manifest of themselves the body of a great man, wishing to make the sentient beings give rise to pure faith of mind — because the body of a great man is the most excellent for giving rise to pure faith — this is the first deed-doing; this deed-doing is what can be accomplished by the marks and secondary excellences. Second, the Tathāgatas universally, for all sentient beings, rouse the applied effort of instruction of every kind — this is the second deed-doing; it is what can be accomplished by the four every-kind purities. Third, the Tathāgatas can do all the matters of benefiting sentient beings and can cut off all the doubts that arise — this is the third deed-doing; it is what can be accomplished by the ten powers of the Tathāgata — because the ten powers of the Tathāgata expounded above have the capability, in accomplishing all the benefit and welfare of all sentient beings; and moreover, to the objections raised against the ten powers realized by the Tathāgata, only the Tathāgata can know, can see, can understand, can comprehend, and only the Tathāgata can rightly answer. Fourth, the Tathāgatas can universally subdue all others' theories and can universally establish all their own theories — this is the fourth deed-doing; it is what can be accomplished by the four fearlessnesses. Fifth, the Tathāgata's sentient beings to be trained, whether they rightly abide or do not rightly abide in the Buddha's teaching-command, the Tathāgata toward them is of mind without defilement — this is the fifth deed-doing; it is what can be accomplished by the three foundations of mindfulness. Sixth, the Tathāgatas, just as they themselves have spoken, so do they truly act — this is the sixth deed-doing; it is what can be accomplished by the three guardlessnesses. Seventh, the Tathāgatas constantly, with the buddha-eye, throughout the divisions of day and night universally behold the world — this is the seventh deed-doing; it is what can be accomplished by the Tathāgata's great compassion. Eighth, the Tathāgatas all at once, in all, in every deed-doing, are without withdrawing or forsaking — this is the eighth deed-doing; it is what can be accomplished by the Dharma of never losing mindfulness. Ninth, the deportment-rules that the Tathāgatas practice turn truly in accord, without any overstepping of function — this is the ninth deed-doing; it is what can be accomplished by the forever harming of the residual perfumings. Tenth, the Tathāgatas, with regard to the phenomena of the collection that can draw forth what is without meaning, and the phenomena of the collection that neither can draw forth what has meaning nor can draw forth what is without meaning, select out and relinquish them; with regard to the phenomena of the collection that can draw forth what has meaning, they expound, reveal, and disclose them for the assembly — this is the tenth deed-doing; it is what can be accomplished by the knowledge marvelous in every kind.

Thus the Tathāgata, by the one hundred and forty kinds of buddha-dharma uncommon to the Tathāgata expounded above, can do all the doings of the Tathāgata, all the buddha-deeds. If these buddha-deeds be discriminated in detail, they are not easily reckoned, so that even in koṭi-nayuta hundreds of thousands of great eons one could not finish expounding them.

VII. Conclusion: Establishment, the Uncommon, and the Names of the Bodhisattva Stage

The dwellings of the Tathāgatas, the stages of the Tathāgatas, expounded as above, are named "establishment." Why? Because in dependence on this, abiding in this, the host of bodhisattvas of the kinds who have their aspirations can rightly train in the bodhisattva training-grounds; and abiding in this they have their realization, that is, in dependence on abiding in this they can universally accomplish all the benefit and welfare of all sentient beings — therefore it is said that this is named establishment.

Moreover, all these buddha-dharmas expounded are the most concordant with the matter of benefiting others; all the Tathāgatas are precisely the manifestation of the matter of benefiting others, whereas the śrāvakas and pratyekabuddhas are not so — therefore they are named "buddha-dharmas uncommon." Moreover, among these buddha-dharmas, there are buddha-dharmas that the śrāvakas and pratyekabuddhas altogether do not attain at all — namely great compassion, the Dharma of never losing mindfulness, the forever harming of the residual perfumings, and the knowledge marvelous in every kind; there are buddha-dharmas of which they, though they attain some small resembling portion, yet in every kind are not perfect — whereas the Tathāgata attains all of them altogether and in every kind is nowhere not perfect, most utterly surpassing, most utterly marvelous, and so all are called uncommon. One should understand herein that the sense of "solely possessed" is precisely the sense of "uncommon."

Thus fully revealing the learning-path of all bodhisattvas and the fruit of the learning-path, it is named "the Bodhisattva Stage" — because it is the true ground of reliance for all the every-kind teaching that fully expounds the learning-path of all bodhisattvas and the fruit of the learning-path. Moreover, this Bodhisattva Stage is also named "the Bodhisattva-Basket Mātṛkā (the Matrix-mother)," is also named "the Embracing of the Great Vehicle," is also named "the Revealing of the Ruined and the Unruined Road," is also named "the Root of the Purity of Unhindered Knowledge."

If gods, humans, and the world — whether gods, or humans, whether śramaṇas, brahmins, and the like — toward this Bodhisattva Stage expounded give rise to firm conviction, delight to hear, receive, and uphold it, diligently train in it, and expound it widely to others, down even to writing it out and holding it, offering to it and revering it, and cherishing it with deep mind, the store of merit they attain, stated in brief, is equal and no different from the store of merit attained by the delighting-to-hear and the like of the Bhagavat's expounding, revealing, discriminating, setting forth, and praising of all the marvelous scriptures subsumed under the Bodhisattva Basket. Why? Because this Bodhisattva Stage reveals what is subsumed under all the gates of brief indication and wide explanation within all the Bodhisattva Baskets. Within this stage the Dharma-and-discipline can be widely revealed, down even to numerous sentient beings to be trained receiving and upholding, reciting, and, according to the Dharma, practicing this right Dharma, and abiding, growing, and advancing broadly and greatly — during that span of time, the semblance right Dharma does not come to flourish, and the right Dharma is not extinguished; if at that time the semblance right Dharma should come to flourish, then at that time the right Dharma that can draw forth the true meaning would swiftly perish and sink away. Therefore, toward this Bodhisattva Stage, to give rise to firm conviction, to delight to hear, receive, and uphold it, down to the wider expounding — the store of merit thereby attained is measureless and boundless.

Setting Out: The Bodhisattva Stage Has Been Fully Expounded — How Does Its Sequence Run?

The meaning of the Bodhisattva Stage has now been fully expounded above. How should one come to know the sequence within it?

The Sequence (One): From Abiding in the Lineage to the Realization of Unsurpassed Perfect Awakening

It runs thus: the bodhisattvas must first abide in the bodhisattva lineage before they can rightly arouse the mind set on anuttarā samyaksaṃbodhi, unsurpassed perfect awakening. Only after arousing the mind can they formally cultivate the practice of benefiting themselves and benefiting others. When they are rightly cultivating the practice of benefiting self and other, they obtain the skillful means that is free of defilement. Because it is free of defilement, they obtain the skillful means that is free of weariness. Because it is free of weariness, they obtain the skillful means by which the roots of goodness increase. Once the roots of goodness have increased, they are able to realize unsurpassed perfect awakening.

The Sequence (Two): From Trust in the Right Dharma to the Increase of Merit and Wisdom

Further, within this practice of benefiting self and other, the skillful means free of defilement, the skillful means free of weariness, the skillful means by which the roots of goodness increase, and so on up to the realization of the great awakening — when they are about to cultivate it, they first establish trust in the profound and vast right Dharma. Once trust is established, they seek out and take up the right Dharma. Having obtained the right Dharma, they proclaim it widely for others, and are also able to accomplish the right practice by themselves. At the time of accomplishing it, whatever ought to be "acted upon by this, acted upon in this, acted upon for this" they act upon by this, in this, and for this. When they act by this, in this, and for this, whatever ought to be acted upon so as to make merit and wisdom increase, they act upon accordingly.

The Sequence (Three): Not Forsaking Birth-and-Death, Rightly Knowing the Treatises and the World, the Completion of the Provisions

Once merit and wisdom have increased, they are able to cultivate rightly the skillful means of "not forsaking birth-and-death." When they cultivate this practice rightly, they are able, within birth-and-death, to conduct themselves without defilement; able to conduct themselves without any clinging to their own ease and happiness; and able, in the face of the immeasurable great suffering of birth-and-death, to cultivate rightly the practice free of weariness.

Because they are without weariness toward birth-and-death, they are able to seek out and investigate rightly the various heterodox treatises, and toward all treatises they attain fearlessness. Having rightly known the treatises, they are further able to know what ought to be said, what may be proclaimed, and what ought to be said in this manner — and by this wisdom they rightly know the world.

Having thus rightly known the treatises and the world, the bodhisattvas are further able to seek out and take up the right Dharma in accord with principle. Having sought it out, they become capable of rightly severing all the doubts of all sentient beings. Because they are capable of severing others' doubts, their own merit increases in turn, and the provision of merit is gradually completed; and their own wisdom increases in turn, and the provision of wisdom is gradually completed.

The Sequence (Four): Dedication to the Great Vehicle, Retentive Eloquence, the Three Gates of Liberation, the Completion of Right Practice

Once the two provisions have been completed, they are able, within the errorless cultivation of the aspects of the truths and of the factors conducing to awakening, to cultivate with diligence, and they rightly know the skillful means of that cultivation. Then, holding all that has been cultivated by such right diligence, they dedicate it to the fruit of the great-vehicle parinirvāṇa, not seeking the fruit of parinirvāṇa of the śrāvaka vehicle or the pratyekabuddha vehicle.

Having obtained such skillful means, they are able to hear and retain all the words of the bodhisattvas. By the strength of cultivation, they are able to discern all the various marks of all the phenomena they had never before heard, and they attain to completeness in the dhāraṇīs and in unobstructed eloquence. In order to sever forever all obstructions, they cultivate the three gates of liberation with diligence. And when they are rightly cultivating within this, in order to sever the conceit of superiority born of all the errors of self and other, they cultivate right practice with diligence — and thus they are able to complete right practice in all its various marks.

The Two Kinds of Distinction (One): The Distinction of the Merit of Right Practice

Once right practice has been completed, they become distinguished among all sentient beings and among the śrāvakas and pratyekabuddhas — this is what is called the distinction of the merit of right practice, and the distinction of the praiseworthy merit.

Here it should be known that the bodhisattva of the distinction of the merit of right practice cultivates right practice diligently for the benefit of self and other, taking the affairs of benefiting others as his own affairs; the śrāvakas and pratyekabuddhas are not so. Because the bodhisattvas take the affairs of benefiting others as their own affairs, they give rise, toward all sentient beings, to a mind of equality as though toward themselves. Because they give rise to such a mind of equality, they constantly extend kindness to sentient beings without hoping for recompense. When the bodhisattvas cultivate practice in this way, they constantly raise the wish for sentient beings, longing that the other attain benefit and ease; and out of this intent bent on benefit and ease they are constantly able to raise up an application of practice that does not come to nothing. This should be known as the distinction of the merit of right practice that draws forth ever more in turn.

The Two Kinds of Distinction (Two): The Distinction of Praiseworthy Merit

Here it should be known that the bodhisattva of the distinction of praiseworthy merit is able to obtain the prophecy of his awakening from the buddhas — this is not something the śrāvakas, nor the pratyekabuddhas, are able to obtain. Having obtained the prophecy, he is then able to abide in the stage of non-retrogression. Abiding therein, toward all that is definitely to be done and constantly to be done, he obtains the firm quality of non-forgetfulness. Such a firm quality of non-forgetfulness is instituted by the buddhas and bodhisattvas, and among all sentient beings it is the highest institution: he retrogresses in nothing that ought to be done, and he does not, therein, retrogress even from what has not yet been realized.

At the time when there is no retrogression, constantly and without interval, all the wholesome dharmas increase in unbroken flow, like the moon of the waxing fortnight. Because the wholesome dharmas increase in turn, the bodhisattva is now called "true," and is no longer called "resembling." Because he obtains the name of the true bodhisattva, he comes to know, as they truly are, the skillful means for taming every kind of sentient being; and because he knows them as they truly are, he attains skill in every establishment — seeking from here, seeking in here, seeking by here, and, having sought, ultimately establishing all rightly from here: this is what is called attaining skill in every establishment.

Having attained skill in the establishments, he is further able to attain skill in instruction; and having attained skill in instruction, he is further able to obtain the samādhi-king of immeasurable objects. Having obtained such a samādhi, the various aspects of his proclaiming the right Dharma do not come to nothing, and when he proclaims the right Dharma there are always distinguished results. He is able to depart ultimately within the great vehicle; and because it is by relying on the great nature that he departs, he is therefore able to gather in the great vehicle. By this he is further able, within the various stations of departure of the great vehicle, to obtain one by one the corresponding titles — titles common to all bodhisattvas, which all the buddhas and bodhisattvas of every world alike institute and alike extol. This should be known as the distinction of praiseworthy merit.

Drawing to a Close: The Marks of the Bodhisattva, the Accomplishing in Two Divisions, the Taking of Birth and Meeting the Buddhas, the Advance to the Ultimate

Because he obtains such distinguished titles, it should be known that he thereby obtains the marks of the bodhisattvas — the one who is marked out by those marks accomplishes those marks. Such right practice in all its various marks is what the bodhisattvas of the two divisions, the householder and the renunciant, are able to accomplish. Having become able to accomplish it within the two divisions, his right practice is firm, and he thereby obtains, toward all the classes of goodness, a wholly resolute superior intent. Such an intent is either what is to be embraced by the householder division or what is to be embraced by the renunciant division; and he is either able to establish the classes of goodness rightly, or on up to abiding [in them].

From here on, the bodhisattva, deliberately setting his mind, takes on the various forms of birth, and in the places where he takes birth he is constantly able to meet the buddhas and bodhisattvas, and is able to raise up the various beneficial deeds that benefit all sentient beings. Constantly and without interval, he receives the errorless instruction of the buddhas and bodhisattvas, sustains the classes of goodness, and receives the distinguished stations of realization. Because he receives them, he is able to abide serenely and rightly within the praiseworthy and embraceable distinguished stations of realization, as though dwelling in his own house. Having abided in this station, his awakened wisdom, in all its various marks, advances without break through the ever-later distinguished stations, and step by step on up to the ultimate — and in the midst of this he gives rise to no thought of satisfaction. Advancing thus, he realizes the ultimate, and from here he no longer seeks any further higher stage — because he has arrived at the utmost furthest limit of the ultimate, this is called "attaining the unsurpassed."

This is called the sequence of the meaning of the Bodhisattva Stage.