大乘莊嚴經論 功德品

A bodhisattva — what, in the end, are the good things about him?

This chapter takes stock of the bodhisattva's whole abundance of qualities. Though the headings are many, a few main threads stand out with special clarity.

A quality is precious not for how great the deed is, but for being willing to do it while it is still hard: lighting a lamp against the wind — there the true work shows. Toward sentient beings the bodhisattva is like seven kinds of closest kin: he has a loving mother's nurture, a loving father's rigor, a good teacher's instruction. And the difference between the true and the counterfeit lies only in "actually doing it": to speak a fathom is not worth practicing an inch.

The chapter further states that “only the store consciousness can be bound; no person-self can be bound,” and develops its account of knowing bondage and liberation from there. This is the treatise’s own position, reported without adjudicating every account of the person.

Now look at this whole long roster, and see how a single word — "awakening" — turns into good done for sentient beings.

This chapter is a long, cumulative roster of the bodhisattva's many qualities (功德). It is lengthy, and mostly consists of enumerations by "sixes" and by number — the equanimity of mind in the six perfections, the seven benefactions-as-if-kin, the six certainties, the fourfold provisional establishment, the seven great meanings of the Great Vehicle, the eight dharmas that gather the Great Vehicle, the various marks, the sixteen names, the several awakenings, and more — laying out, layer upon layer, the character of the bodhisattva's virtues.

Having spoken of the bodhisattva's factors of awakening, the text next speaks of the bodhisattva's many qualities.

Giving up the body and giving up a superior station, enduring below oneself and long unremitting effort, savoring nothing and discriminating nothing — these six practices are called "rare."

This verse shows the rarity of practice (which among the six perfections is hard to do and worthy of esteem): the practice of giving (檀, giving) — only if one can give away one's own body and life does it count as rare; the rest (giving up external possessions) does not count as rare; the practice of discipline (戒) — only if one can renounce a superior, honored station and, longing for the path, leave the household life does it count as rare; the rest does not; the practice of patience (忍) — only if one can disregard body and life and endure toward lowly beings (bowing to those beneath oneself) does it count as rare; the rest does not; the practice of vigor (精進) — only if one can practice right effort over a long time, even to the exhaustion of the very bounds of birth-and-death without break, does it count as rare; the rest does not; the practice of meditation (禪) — only if one, amid the surpassing bliss of concentration, neither craves its savor nor takes rebirth according to that concentration (not being reborn in the form or formless realms) does it count as rare; the rest does not; the practice of wisdom (慧) — only if one can arouse non-conceptual knowledge does it count as rare; the rest does not. Śrāvakas (聲聞, the listeners) "discriminate the four truths and thereby give rise to disgust and turning-away," but the bodhisattva does not do so (does not grasp at disgust and turning-away merely to save himself). These are the six rare practices.

Born into the house of the Tathāgata, receiving the prediction and receiving consecration, and attaining awakening — these four fruits are called "rare."

This verse shows the rarity of fruit. The bodhisattva has four fruits (borrowing the four śramaṇa-fruits as a figure): first, on entering the first ground, he is born into the house of the Tathāgata — this is the fruit of stream-entry (須陀洹, srota-āpanna); second, in the eighth ground he receives the prediction (of buddhahood) — this is the fruit of once-returning (斯陀含, sakṛd-āgāmin); third, in the tenth ground he receives consecration — this is the fruit of non-returning (阿那含, anāgāmin); fourth, the ground of buddhahood — this is the fruit of the arhat (阿羅漢). The first three are "fruits of the learner"; the fourth is "the fruit of the one beyond learning." Having spoken of the bodhisattva's rarity, the text next speaks of the bodhisattva's non-rarity.

Having become free of desire, having gained compassion, having gained supreme cultivation and equanimity — to practice the perfections in reliance on these is practice that is "not rare."

Conversely, this states the "not rare" (to practice after one already possesses a certain virtue is no longer remarkable): if the bodhisattva has already become free of desire and then gives, it does not count as rare — because he is already unstained toward wealth and goods, and so they are easily given; if the bodhisattva has already gained great compassion and then keeps discipline and practices patience, it does not count as rare; if the bodhisattva has already gained supreme cultivation (that is, the eighth ground, effortless and non-conceptual) and then practices the last three perfections, it does not count as rare; if the bodhisattva has already gained a mind that regards self and other as equal and then practices all the perfections, this too does not count as rare — because when he benefits others it is just like benefiting himself, with no mind that shrinks back. Having spoken of the bodhisattva's non-rarity, the text next speaks of the bodhisattva's equanimity of mind.

The bodhisattva loves sentient beings, unlike those who give rise to the five loves — for one's own body and one's household, for children and friends and all one's kin.

This verse shows that the bodhisattva gains equanimity of mind toward sentient beings. Sentient beings have five kinds of love, and so their minds do not gain equanimity: first, love for one's own body; second, love for one's household; third, love for one's children; fourth, love for one's friends; fifth, love for all one's kin. Because of these five loves, the mind does not gain equanimity, nor is it ultimate (a person will at times even harm himself — showing that even "love for one's own body" is not thoroughgoing). But the bodhisattva's mind of love for sentient beings is impartial, because it "does not forsake and does not turn back."

No bias and no transgression, patience everywhere and arousing wholesome benefit, meditation too without discrimination — equanimity of mind in the six perfections.

This verse shows the bodhisattva's equanimity of mind in practicing the six perfections: no bias is equanimity of mind in giving — because he does not fall into favor or aversion among those who ask; no transgression is equanimity of mind in discipline — because he does not fall short even in the subtlest observance; patience everywhere is equanimity of mind in patience — because he can endure toward beings both superior and inferior alike; arousing wholesome benefit is equanimity of mind in vigor — because he strives to give rise to all wholesome roots and to give rise to every kind of benefit for self and other; meditation too is equanimity of mind in training in concentration — because the bodhisattva cultivates concentration also in order to give rise to wholesome roots and to give rise to benefits; without discrimination is equanimity of mind in cultivating wisdom — because from the first arousing of the mind to the ultimate end, all the perfections he practices are pure in the three spheres. These are the equanimities of mind in the perfections. Having spoken of the bodhisattva's equanimity of mind, the text next speaks of the bodhisattva's deeds of benefiting sentient beings.

Making them vessels and making them observant, bearing evil and aiding the good, bringing them into the Dharma and cutting off doubt — these six practices are the deeds of benefaction.

This verse shows how the bodhisattva benefits sentient beings by means of the six perfections: making them vessels — benefiting by giving, so that others become "vessels for cultivating the good"; making them observant — benefiting by discipline, causing them to keep the precepts according to their capacity; bearing evil — benefiting by patience, being able to receive the offenses of sentient beings; aiding the good — benefiting by vigor, assisting sentient beings in managing wholesome undertakings; bringing them into the Dharma — benefiting by concentration, using the power of supernormal ability to turn them from the deviant into the right; cutting off doubt — benefiting by wisdom, so that whether for the ordinary or the noble, all nets of doubt can be dispelled. Having spoken of the bodhisattva's benefaction by the six perfections, the text next speaks of the bodhisattva's seven benefactions-as-if-kin — first, benefaction as if a mother; second, as if a father; third, as if a good friend; fourth, as if a companion; fifth, as if a stalwart servant; sixth, as if a teacher (闍梨, ācārya); seventh, as if a preceptor (和上, upādhyāya). 〔Question〕What is meant by "benefaction as if a mother"?

Equal-minded, giving birth in the noble ground, nurturing the good and warding off all evils, teaching and training through wide learning — five deeds like a loving mother.

〔As if a mother〕Just as a loving mother performs five kinds of benefiting deeds for her child — first, conceiving; second, giving birth; third, nurturing; fourth, warding off harm; fifth, teaching to speak — so too the bodhisattva's five deeds of benefiting sentient beings: first, turning toward beings with an equal mind; second, giving birth to them in the noble ground; third, nurturing their wholesome roots; fourth, guarding against their evil doings; fifth, teaching and training them through wide learning — these are called the bodhisattva's five "mother-like deeds." 〔Question〕What is meant by "benefaction as if a father"?

Instilling faith, instilling discipline and concentration, granting liberation and prompting entreaty, and also warding off later obstructions — five deeds like a loving father.

〔As if a father〕Just as a loving father performs five kinds of benefiting deeds for his child — first, sowing the seed (continuing the line); second, teaching a craft (a skill for making a living); third, arranging a marriage; fourth, entrusting him to good friends; fifth, clearing his debts (settling them on his behalf, so he need not repay them later) — so too the bodhisattva's five deeds: first, causing them to arouse faith, as the seed of the noble essence; second, causing them to train in higher discipline and concentration, as the craft; third, causing them to attain the joy and bliss of liberation, as the marriage; fourth, causing them to entreat the buddhas, as the good friends; fifth, warding off all obstructions for them, as the clearing of debts — these are called the bodhisattva's five "father-like deeds." 〔Question〕What is meant by "benefaction as if a good friend"?

Keeping the profound secret and rebuking transgressions, praising the steadfast and giving instruction, making them aware of all the deeds of Māra — five deeds like a good friend.

〔As if a good friend〕Just as a good friend performs five kinds of benefiting deeds for oneself — first, keeping one's confidences hidden (guarding secrets); second, causing one to cut off evil conduct; third, praising one's good conduct; fourth, assisting in what one undertakes; fifth, preventing one from becoming habituated to evil affairs. The so-called evil affairs are of four kinds: first, hunting; second, illicit sexual conduct; third, indulgence in liquor; fourth, gambling (a good friend will hold you back from getting entangled in these four). So too the bodhisattva's five deeds: first, keeping the profound Dharma secret from an unfit vessel, not speaking of it lightly; second, rebuking a precept-breaker in accordance with the Dharma; third, praising with good words one who is endowed with discipline; fourth, teaching a practitioner so that he may quickly realize; fifth, at once making one aware of the deeds of Māra — these are called the bodhisattva's five "good-friend deeds." 〔Question〕What is meant by "benefaction as if a companion"?

Giving happiness and giving benefit, happiness always and benefit always, and being inseparable — five deeds like a companion.

〔As if a companion〕Just as a wise companion performs five kinds of benefiting deeds for oneself — first, giving happiness; second, giving benefit; third, always giving happiness; fourth, always giving benefit; fifth, not parting or falling away — so too the bodhisattva's five deeds: first, giving "undistorted happiness" — what is accomplished in the world is called happiness, since through it one gains happy feeling; second, giving "undistorted benefit" — what is accomplished beyond the world is called benefit, since through it one counteracts the disease of the afflictions; the remaining three deeds (always giving happiness, always giving benefit, not parting) can be inferred by analogy — these are called the bodhisattva's five "companion deeds." 〔Question〕What is meant by "benefaction as if a stalwart servant"?

Maturing beings, opening the essentials of release, enduring harm and the twofold accomplishment, and showing skillful means — five deeds like a stalwart servant.

〔As if a stalwart servant〕Just as a loyal servant performs five kinds of benefiting deeds for his master — first, doing his utmost in all tasks (exhausting his strength in everything); second, being honest and never deceiving; third, enduring all beatings and scoldings; fourth, doing his work well and finely; fifth, understanding skillful means thoroughly — so too the bodhisattva's five deeds: first, maturing sentient beings; second, revealing the essentials of deliverance; third, enduring all evil affairs; fourth, giving worldly happiness; fifth, giving supramundane benefit — these are called the bodhisattva's five "stalwart-servant deeds." 〔Question〕What is meant by "benefaction as if a teacher"?

Teaching all things and showing the essentials, with a gladdened countenance and kind speech, seeking no repayment of favor from them — five deeds like a teacher.

〔As if a teacher (軌範師, the master of conduct)〕The bodhisattva who has gained the patience toward the non-arising [of dharmas] is called the teacher. Just as a teacher performs five kinds of benefiting deeds for his disciple — first, teaching him all the teachings; second, showing him the swift essentials; third, being with a gladdened countenance in body (a warm and cheerful demeanor); fourth, knowing kind speech in words; fifth, having no yearning in mind (seeking no return) — so too the bodhisattva's five deeds; this should be understood likewise. 〔Question〕What is meant by "benefaction as if a preceptor"?

Fulfilling and liberating, cutting off obstruction and worldly happiness, and supramundane benefit — five deeds like a preceptor.

〔As if a preceptor (親教師, the intimate instructor)〕Just as a preceptor performs five kinds of benefiting deeds for his disciple — first, delivering him into the homeless life; second, granting him the precepts; third, restraining him from all faults; fourth, sustaining him with material means; fifth, instructing him with the Dharma — so too the bodhisattva's five deeds: first, causing him to fulfill the two stores; second, causing him to attain liberation; third, causing him to cut off all obstructions; fourth, giving worldly happiness; fifth, giving supramundane benefit — these are called the bodhisattva's five "preceptor-like deeds." Having spoken of the bodhisattva's seven benefactions-as-if-kin, the text next speaks of the six ways sentient beings repay this kindness.

Non-attachment and non-transgression, knowing what is to be done and good conduct — to cultivate the six perfections in this way is to repay the bodhisattva's kindness.

Just as the bodhisattva benefits sentient beings, so too sentient beings repay the bodhisattva's kindness in this way: non-attachment is repayment by giving; non-transgression is repayment by discipline; knowing what is to be done is repayment by cultivating patience — the bodhisattva loves "patience," and when sentient beings know this and practice patience, this is repaying his kindness; good conduct is repayment by practicing the last three perfections — by vigor, one practices concentration and wisdom and thereby gains liberation, so the last three perfections together are called "good conduct." Having spoken of the six ways sentient beings repay kindness, the text next speaks of the bodhisattva's five aspirations.

The six increasing and the six decreasing, maturing beings and advancing through the grounds, great awakening — these are the five places; the aspirations are of five kinds.

The bodhisattvas constantly arouse aspirations toward five places: first, the aspiration that the six perfections increase; second, the aspiration that the six coverings diminish; third, the aspiration to mature sentient beings; fourth, the aspiration to advance through the grounds; fifth, the aspiration for unsurpassed awakening — these are called the five aspirations. Having spoken of the bodhisattva's five aspirations, the text next speaks of the bodhisattva's four fruits that are not empty.

Cutting off fear and arousing the mind, dispelling doubt and setting practice in motion — by these four deeds one transforms sentient beings; the fruit is certain and not empty.

The bodhisattvas benefit sentient beings by four deeds, and the fruit is surely not empty: first, expounding the profound Dharma for others, who then surely become free of fear; second, causing them to arouse the mind of awakening, so they surely attain the buddha-fruit; third, cutting off doubt for them, so it surely does not arise again; fourth, expounding the six perfections for them, so they surely become able to cultivate them — these are called the four deeds whose fruit is not empty. Having spoken of the bodhisattva's four fruits that are not empty, the text next speaks of the bodhisattva's six right practices.

Free of seeking reward and free of future existence, arousing all qualities everywhere, cultivating meditation while forsaking the formless, and joining wisdom to skillful means.

Free of seeking reward is the right practice of giving — because he does not hope for repayment; free of future existence is the right practice of discipline and patience — because he does not seek future existence; arousing all qualities everywhere is the right practice of vigor; cultivating meditation while forsaking the formless is the right practice of concentration; joining wisdom to skillful means is the right practice of wisdom — purity in the three spheres is wisdom, and dedicating [merit] toward awakening is skillful means. As the Ratnakūṭa-sūtra (寶積經) says, "give without seeking reward," and so on at length. Having spoken of the bodhisattva's six right practices, the text next speaks of the regressive and progressive portions of the six perfections.

Attachment to wealth and breaking of restraints, contempt for the lowly and about to fall from the good, savoring the taste and discriminating — these are the regressive portion; turned around, they are progressive.

What the six perfections counteract (attachment to wealth, breaking of restraints, contempt for the lowly, falling from the good 〔laziness〕, savoring the taste, discriminating) are the causes of the "regressive portion"; and turning around what is thus counteracted is the "counteracting" itself — this should be known as the cause of the "progressive portion." Having spoken of the regressive and progressive portions of the bodhisattva's six perfections, the text next speaks of the true-and-counterfeit qualities of the six perfections.

False promising and feigned appearance, deceiving with joy and sham diligence, a still body and fine speech — these counterfeits, turned around, are the true.

False promising is counterfeit giving — telling one who asks, "whatever I have, take it as you wish," but then, when he actually comes, being stingy after all. Feigned appearance is counterfeit discipline — concealing all one's evils while falsely displaying a good deportment. Deceiving with joy is counterfeit patience — with honeyed words falsely pleasing others, while secretly lying in wait to do them harm. Sham diligence is counterfeit vigor — declaring aloud, "I seek the buddha-fruit," while inwardly the mind only hopes for worldly rewards. A still body is counterfeit concentration — the body and speech sitting upright and silent, while evil thoughts disturb the mind and speech. Fine speech is counterfeit wisdom — skillfully expounding the wondrous Dharma for others, while oneself practices not one bit of it. These six are "untrue practice"; and turning around this untrue practice is "true practice." Having spoken of the bodhisattva's true-and-counterfeit qualities, the text next speaks of the bodhisattva removing the six coverings for sentient beings.

Giving them the practice of the six perfections, removing from them the obstruction of the six coverings — the bodhisattva transforms sentient beings, ground after ground, always in this way.

Sentient beings have six coverings that can obstruct the six perfections — namely, stinginess, precept-breaking, anger, laziness, a scattered mind, and delusion. The bodhisattva, following their order, gives them what they need and causes them to practice giving, and so on down to causing them to practice wisdom, so that those sentient beings gain the removal of the six obstructions — this is "giving them giving," and so on down to "giving them wisdom." Having spoken of the bodhisattva removing the six coverings of sentient beings, the text next speaks of the buddhas conferring the prediction upon bodhisattvas.

The prediction is of two kinds, by person and by time; the further prediction and the great prediction — these again are of two kinds.

The prediction is of two kinds: first, "by difference of person"; second, "by difference of time." By difference of person, the prediction is of four kinds: first, prediction before arousing the mind (that is, the stage of the [spiritual] nature, made with respect to lineage); second, prediction after arousing the mind; third, prediction in one's presence; fourth, prediction not in one's presence. By difference of time, the prediction is of two kinds: first, prediction of a definite number of times [i.e. eons]; second, prediction of an incalculable number of times. And there are two further kinds of prediction: first, the "further prediction"; second, the "great prediction." The further prediction means predicting that a certain bodhisattva "will, under such-and-such a Tathāgata, at such-and-such a time, receive the prediction" (predicting the matter of his future receiving of the prediction).

In the eighth ground he gains [the patience toward] non-arising, cuts off pride and cuts off effortful exertion; the buddhas and the sons of the Buddha are of one single body, being the same in suchness.

What is the "great prediction"? It means that in the eighth ground, when one gains the patience toward the non-arising [of dharmas] — by cutting off the pride of "declaring that I shall become a buddha," and also cutting off the effortful exertion of all discriminating marks — one attains being "of one single body" with all the buddhas and bodhisattvas. 〔Question〕What is meant by "of one single body"? 〔Answer〕One does not see any difference between the bodies of the buddhas and bodhisattvas and one's own body. Why? Because of "the same suchness (真如, tathatā)."

The land and the name, the time span and the eon's name, the retinue and the abiding of the Dharma — the prediction again is of six kinds.

There are also these six kinds of content for the prediction: first, in such-and-such a land; second, bearing such-and-such a name; third, passing through such-and-such a time; fourth, in such-and-such a named eon; fifth, gaining such-and-such a retinue; sixth, with the true Dharma abiding in the world for such-and-such a time. Having spoken of the buddhas conferring the prediction, the text next speaks of the bodhisattva's six certainties.

Attainment of wealth and superior birth, non-regression and cultivation, settled activity and effortlessness — these six matters are certainly accomplished.

The bodhisattva, through the enhancement of the six perfections, gains six certainties: first, certainty of attaining wealth — because through giving he always gains the accomplishment of great wealth; second, certainty of superior birth — because through discipline he always gains rebirth as he wishes; third, certainty of non-regression — because through patience he never regresses amid sufferings; fourth, certainty of cultivation — because through vigor he constantly cultivates the good without pause or rest; fifth, certainty of settled activity — because through concentration his activity of maturing sentient beings never regresses; sixth, certainty of effortlessness — because through wisdom he gains the patience toward non-arising and abides spontaneously in non-conceptual knowledge. Having spoken of the bodhisattva's six certainties, the text next speaks of the six things the bodhisattva must necessarily do.

Making offerings and training in discipline, cultivating compassion and diligence in the good, forsaking commotion and deeply delighting in the Dharma — these six matters must necessarily be done.

The bodhisattvas, in order to accomplish the six perfections, must in each of the grounds definitely do six things: first, must make offerings — this is to accomplish the perfection of giving; if one does not make offerings over a long time, the perfection of giving is not fulfilled; the meaning of making offerings is as stated in the Chapter on Offering; second, must train in discipline — this is to accomplish the perfection of discipline; if one does not train in discipline over a long time, the perfection of discipline is not fulfilled; third, must cultivate compassion — this is to accomplish the perfection of patience; if one does not endure over a long time the matters that are not benefiting, the perfection of patience is not fulfilled; fourth, must be diligent in the good — this is to accomplish the perfection of vigor; if the mind is heedless and one does not cultivate the various wholesome things, the perfection of vigor is not fulfilled; fifth, must forsake commotion — this is to accomplish the perfection of concentration; if one dwells in a settlement where many contentions disturb the mind, the perfection of concentration is not fulfilled; sixth, must delight in the Dharma — this is to accomplish the perfection of wisdom; if one does not traverse all the buddhas and listen to the Dharma without weariness — like the ocean receiving all streams yet never at any time overflowing — the perfection of wisdom is not fulfilled. Having spoken of the six things the bodhisattva must necessarily do, the text next speaks of the six things the bodhisattva must constantly do.

Wearying of the dust and self-examination, enduring suffering and cultivating wholesome dharmas, savoring nothing and discriminating nothing — these six practices must constantly be aroused.

The bodhisattvas, in order to accomplish the six perfections, must constantly do six things: first, wearying of the dust — that is, knowing the faults of the five desires, just as filth, though slight, is still foul, so the fruit of giving, though abundant, is still suffering; because he is unattached, he can practice the three kinds of giving; when this is constantly cultivated, the perfection of giving is fulfilled; second, self-examination — that is, at the six times of day and night, constantly examining the three actions one has done, and when one knows a fault, correcting it; when this is constantly cultivated, the perfection of discipline is fulfilled; third, enduring suffering — whether others come and do things that are not benefiting, or one endures for the sake of the Dharma sufferings such as cold and heat; when this is constantly cultivated, the perfection of patience is fulfilled; fourth, cultivating the good — the good is the six perfections; when, in each of the grounds, this is constantly cultivated, the perfection of vigor is fulfilled; fifth, savoring nothing — that is, not craving the surpassing bliss within concentration, but constantly coming to take rebirth in the desire realm; when this is constantly cultivated, the perfection of concentration is fulfilled; sixth, discriminating nothing — that is, not giving rise to discrimination as to the differing marks of the three spheres; when this is constantly cultivated, the perfection of wisdom is fulfilled. Having spoken of the six things the bodhisattva must constantly do, the text next speaks of the supreme kinds among the six perfections.

The gift of Dharma and the noble discipline, the [patience of] non-arising and arousing the Great Vehicle, concentration [joined with] compassion and the knowledge that is as-it-really-is — among the six practices, these are supreme.

Each of the six perfections has many kinds; which among them is the highest (the supreme kind): giving has many kinds, of which "the gift of Dharma" is highest; discipline has many kinds, of which "the uncontaminated discipline beloved of the noble ones" is highest; patience has many kinds, of which "the patience toward non-arising in the eighth ground" is highest; vigor has many kinds, of which "arousing the Great Vehicle and delivering sentient beings" is highest; concentration has many kinds, of which "the supramundane fourth meditation joined with great compassion" is highest; wisdom has many kinds, of which "the knowledge that penetrates all dharmas as-they-really-are" is highest. Having spoken of the supreme kinds among the bodhisattva's six perfections, the text next speaks of the fourfold provisional establishment.

Establishing dharma and establishing the truths, establishing reasoning and establishing the vehicles — five, seven, four, and three kinds — the differences of provisional establishment.

The "fourfold provisional establishment" is: first, the provisional establishment of dharma; second, the provisional establishment of the truths; third, the provisional establishment of reasoning; fourth, the provisional establishment of the vehicles. 〔Question〕How many kinds does each have? 〔Answer〕The provisional establishment of dharma has five differences; the provisional establishment of the truths has seven differences; the provisional establishment of reasoning has four differences; the provisional establishment of the vehicles has three differences. The five kinds of "provisional establishment of dharma" are —

The so-called five fields of knowledge are all seeds of the Great Vehicle; sūtra, geya, and the rest — because their kinds have differences.

The provisional establishment of dharma is of five kinds, namely the "five sciences" (五明論, the five fields of knowledge); these five are all kinds and differences of the Great Vehicle's sūtra, geya, and so on. The meaning of the five fields of knowledge is as stated in the Chapter on the Factors of Awakening. The seven kinds of "provisional establishment of the truths" are —

Cycling and the mark of emptiness, consciousness-only and the basis, deviant conduct and purity, and right conduct — such are the seven kinds.

The provisional establishment of the truths is of seven kinds, namely the "seven suchnesses": first, the suchness of cycling — that is, birth-and-death, which is the mind and mental factors of the three realms; this arises from "discrimination," and discrimination in turn arises from causes and conditions — it is not born from causes such as Īśvara, nor born without cause. Because the discriminated object-realm is empty, at all times there are only the two natures, "the wholly-imagined and the other-dependent," that cycle. Second, the suchness of the mark of emptiness — that is, the no-self of dharmas; all dharmas alike have "the one suchness of emptiness" as their mark. Third, the suchness of consciousness-only — that is, non-conceptual knowledge. Fourth, the suchness of the basis — that is, the truth of suffering; this is of two kinds: first, the receptacle-world; second, the world of sentient beings. Fifth, the suchness of deviant conduct — that is, the truth of origination, which is "craving." Sixth, the suchness of purity — that is, the truth of cessation; this is of two kinds: first, the purity from the afflictive obstruction; second, the purity from the cognitive obstruction. Seventh, the suchness of right conduct — that is, the truth of the path. These seven suchnesses are called the provisional establishment of the truths. Herein one should know: three of the suchnesses (the suchness of cycling, the suchness of the basis, and the suchness of deviant conduct) belong to the two natures, "the wholly-imagined and the other-dependent"; four of the suchnesses (the suchness of the mark of emptiness, the suchness of consciousness-only, the suchness of purity, and the suchness of right conduct) belong to "the true" nature. What is subsumed by the two natures, the wholly-imagined and the other-dependent, is "the conventional truth"; what is subsumed by the true nature is "the ultimate truth." The four kinds of "provisional establishment of reasoning" are —

Right thought, right view and its fruit, examining dharmas by the valid means of knowledge, and also what is called the inconceivable — reasoning is of four kinds.

The provisional establishment of reasoning is of four kinds: first, the reasoning of mutual dependence (so-called "right thought" — because it is by depending on right thinking that supramundane right view can arise, and apart from right thinking there is no other means); second, the reasoning of cause and effect (so-called "right view and its fruit"); third, the reasoning of accomplishment (so-called examining dharmas by direct perception, inference, and the like); fourth, the reasoning of the way things are (so-called the inconceivable — because this dharma is originally thus, already accomplished, and is therefore called "suchness"). 〔Question〕Why is it that "right thought can give rise to right view"? This is already an accomplished matter and should not be questioned further. Why is it that "right view can cut off the afflictions and attain cessation"? This too is already accomplished and cannot be further questioned. All such meanings belong entirely to "the reasoning of the way things are" (being just so of themselves). These four are called the provisional establishment of reasoning. The three kinds of "provisional establishment of the vehicles" are —

Mind, teaching, practice, store, and fruit — these five, each in the low, middling, and high; because of the difference of these three grades, three vehicles are established.

The provisional establishment of the vehicles — three vehicles are established by "five meanings and three grades." The five meanings are: first, mind; second, teaching; third, practice; fourth, store; fifth, fruit. The three grades are: low, middling, and high. If it is a śrāvaka, the five matters are all "low": the mind is low (seeking one's own liberation), the teaching is low (teaching the dharma of self-benefit), the practice is low (practicing the practice of self-benefit), the store is low (merit and wisdom are narrow and small — [attained in] three lifetimes and the like), and the fruit is low (attaining the śrāvaka-fruit). If it is the vehicle of the pratyekabuddha, the five matters are all "middling." If it is the bodhisattva-vehicle, the five matters are all "high": the mind is high (namely the "four kinds of mind of gratitude," as stated in the Vajracchedikā-prajñāpāramitā-sūtra, 金剛般若經), the teaching is high (teaching the Dharma in accord with that mind of gratitude), the practice is high (practicing in accord with that teaching), the store is high (fulfilling the store in accord with that practice), and the fruit is high (attaining unsurpassed awakening in accord with that fulfillment of the store). Further: if it is the śrāvaka-vehicle, one hears the Dharma from others and inwardly reflects, attaining the fruit by discriminating knowledge; if it is the pratyekabuddha-vehicle, one does not hear from others but inwardly reflects, also attaining the fruit by discriminating knowledge; if it is the bodhisattva-vehicle, one does not hear from others and attains the fruit by non-conceptual knowledge. These three are called the provisional establishment of the vehicles. Having spoken of the fourfold provisional establishment, the text next speaks of the bodhisattva's four kinds of searching.

Name and thing are mutually guest to each other, the two natures are both provisional, the two differentiations cannot be found — these are called the four searchings of meaning.

The bodhisattvas "search" dharmas in four ways: first, searching the name; second, searching the thing; third, searching the own-nature; fourth, searching the differentiation. Searching the name — investigating that the "name" is guest with respect to the "thing" (the name is not the thing itself), this is called searching the name; searching the thing — investigating that the "thing" is guest with respect to the "name" (the thing is not the name itself), this is called searching the thing; searching the own-nature — investigating "the own-nature of the name" and "the own-nature of the thing," and knowing that both are provisional, this is called searching the own-nature; searching the differentiation — investigating "the differentiation of the name" and "the differentiation of the thing," and knowing that both are empty and therefore all unfindable, this is called searching the differentiation. Having spoken of the four searchings, the text next distinguishes the "four knowings as-they-really-are."

True knowledge is of four kinds; name and the rest cannot be found; the twofold benefit is its great work, accomplished within the grounds.

The bodhisattva has four kinds of knowing-as-it-really-is with respect to dharmas: first, knowing as-it-really-is by way of the name; second, knowing as-it-really-is by way of the thing; third, knowing as-it-really-is by way of the own-nature; fourth, knowing as-it-really-is by way of the differentiation — so-called knowing-as-it-really-is, that is, by "knowing that all names and the rest cannot be found." As for "the twofold benefit is its great work, accomplished within the grounds": the bodhisattva, within the grounds, sets in motion the great work of benefiting self and benefiting others — this is the "work" of knowing-as-it-really-is.

Sustaining and enjoyment, the seed — together, the three causes; the basis and mental factors, and the seed too — these are what it binds.

The "three causes" are: first, the cause of sustaining; second, the cause of enjoyment; third, the cause of the seed. The cause of sustaining is the receptacle-world; the cause of enjoyment is the object-realm of the five desires; the cause of the seed is the store consciousness (阿梨耶識; 阿賴耶識, ālaya-vijñāna) — because this consciousness is the seed-cause of inner and outer dharmas. These three causes are like a rope, and are the "binder." 〔Question〕This binding — what is it that it binds? 〔Answer〕What is bound is also of three kinds: first, the basis; second, mental factors; third, the store consciousness. 〔Question〕What is "the basis"? 〔Answer〕It is the six faculties, the eye and the rest. 〔Question〕What is the store consciousness? 〔Answer〕It is the seed of the inner and outer dharmas of the three realms. Herein, there is only the store consciousness that can be bound; there is no "person-self" that can be bound — this is called knowing binding as-it-really-is.

Placing the mark before the mind, and abiding of itself, observing both together — until one attains the great awakening.

"Placing the mark before the mind" — "placing the mark" refers to the skillful means of the wisdoms of hearing, reflecting, and cultivating; it is the discrimination that arises as a person takes it as object, hence it is called "the placed mark" (an established mark). "And abiding of itself" — that mark refers to "the own-nature appearing before one," which is not produced by discrimination, hence it is called "abiding of itself." "Observing both together" — those two objects are neither of them "the real substance of the object" (being non-conceptual); using this as skillful means, one applies the counteragent to the marks, and those two should be observed in sequence: first observing "the placed mark," then observing "the mark that abides of itself," and knowing that both of these are not the real substance of the object, whereupon the four distortions that had arisen accordingly cease. "Until one attains the great awakening" — if the practitioner observes only "the mark of the person," he attains only the awakening of the śrāvaka or pratyekabuddha; if he observes "the marks of all dharmas," he attains unsurpassed awakening. Thus, in accord with what is bound, one attains liberation — this is called knowing liberation as-it-really-is. 〔Question〕This liberation — by what is it known, and by what is it exhausted?

If knowledge takes suchness as its object and departs from those two graspings, and also knows the cause of the perfumed accumulation, then the other-dependent nature is exhausted.

If one fully knows the "three natures," then the other-dependent nature is exhausted. "If knowledge takes suchness as its object" is knowing the true nature; "and departs from those two graspings" is knowing the wholly-imagined nature; "and also knows the cause of the perfumed accumulation" is knowing the other-dependent nature. As for "then the other-dependent nature is exhausted": because one knows the three natures, the accumulation of the latent impressions is exhausted. The so-called "accumulation of latent impressions" is the store consciousness. 〔Question〕What quality does this exhaustion have?

By the knowledge that takes that suchness as its object, one observes without the mark of difference; the existent and the non-existent are seen directly; the fashioning by intention is accomplished at will.

"One observes without the mark of difference" — because the particular marks are seen as not differing from "suchness"; this shows the difference between the two vehicles and the bodhisattva: the two vehicles see "the mark" and "the markless" as differing, and having seen thus, they forsake "the mark" altogether, arousing attention within the markless realm and entering by way of the markless samādhi; the bodhisattva is not so — apart from suchness he does not see any other marks existing, and within the markless realm too he sees the markless, because the bodhisattva's knowledge cultivates without fashioning any kind of mark. "The existent and the non-existent are seen directly" — "the existent" names the object-realm of suchness, "the non-existent" names the object-realm of marks, and both are seen directly. "The fashioning by intention is accomplished at will" — that is, whatever supernormal deeds one wishes to fashion are all accomplished by recollection and discrimination; this is the "benefit" of knowing-as-it-really-is. 〔Question〕The two kinds of seeing, of the ordinary person and of the bodhisattva — how are they shown?

Covering the real and seeing the unreal — know this to be the ordinary person; seeing the real and covering the unreal — such a one is called a bodhisattva.

The ordinary person, without effort (spontaneously), does not see suchness but sees unreal marks; the bodhisattva, without effort, sees suchness and does not see unreal marks. 〔Question〕Now that the difference is known, how does one transform the basis, and how does one attain liberation?

Not-seeing and seeing — this should be known — of the object without meaning and the object with meaning; the transformation of the basis and liberation — because one thereby attains mastery.

"The object without meaning" refers to the marks, and this is "not-seeing"; "the object with meaning" refers to suchness, and this is "seeing" — this is called "the transformation of the basis." Seeing that "the grasped object-realm" is without substance, and seeing that "suchness" has substance — this is called "liberation." Why? Because one "attains mastery." The so-called mastery is turning at will and, of itself, not operating within any object-realm. As it is said in a scripture: if there are marks then one is bound; if bound then there is no liberation; not operating within any object-realm is itself liberation. 〔Question〕How does one know as-it-really-is the means for the pure land?

Sentient beings [see it as] one single kind, seeing the ground and object everywhere alike — this is precisely the obstruction to the pure land; know it, and forsake it too.

"Sentient beings [see it as] one single kind, seeing the ground and object everywhere alike" — the receptacle-world is a vast object-realm, and all sentient beings see it as one single kind, all saying "this is the great earth." "This is precisely the obstruction to the pure land" — because by arousing this seeing, one comes into obstruction with "the means for the pure land." "Know it, and forsake it too" — after the bodhisattva knows this "notion" to be an obstruction, he should diligently forsake this notion; this is called the counteragent. Having spoken of the bodhisattva's four knowings-as-they-really-are, the text next speaks of the bodhisattva's five immeasurables.

What is to be transformed and what is to be purified, what is to be attained and what is to be accomplished, what is to be taught — these five matters are the bodhisattva's five immeasurables.

The five matters are immeasurable: first, the matter to be transformed is immeasurable — because it embraces the entire realm of sentient beings; second, the matter to be purified is immeasurable — because it embraces the entire receptacle-world; third, the matter to be attained is immeasurable — because it embraces the entire dharma-realm; fourth, the matter to be accomplished is immeasurable — because it embraces all sentient beings who can be transformed; fifth, the matter to be taught is immeasurable — because it embraces the twelve divisions of scripture, which are the means for transforming and delivering sentient beings. Having spoken of the bodhisattva's five immeasurables, the text next speaks of the eight fruits when the bodhisattva expounds the Dharma.

Arousing the mind and gaining the [patience of] non-arising, the pure eye and the exhaustion of the outflows, the abiding of the Dharma, learning and cutting off, and enjoyment — these are the eight fruits.

If the bodhisattva diligently expounds the Dharma, he can gain eight fruits: first, some among the listeners of the Dharma arouse the mind of awakening; second, some gain the patience toward non-arising; third, some, with respect to dharmas, depart from dust and leave defilement and gain the pure Dharma-eye (this refers to what is subsumed under the lower vehicle); fourth, some gain the exhaustion of the outflows; fifth, causing the true Dharma to abide long — because through this right teaching it is received and upheld in succession; sixth, causing those who have not yet learned the meaning to gain the learning of the meaning; seventh, causing those who have not yet cut off doubt to gain the cutting off of doubt; eighth, causing those who have already cut off doubt to gain the enjoyment of the true Dharma, the great, joyous savor free of obstruction. Having spoken of the eight fruits when the bodhisattva expounds the Dharma, the text next speaks of the seven great meanings of the Great Vehicle.

The object, practice, knowledge, diligence, and skill, the fruit and the deed — all complete; in reliance on these seven great meanings, the Great Vehicle is established.

If one is complete in seven kinds of great meaning, it is called the Great Vehicle: first, greatness of object — because it takes as its object the vast, immeasurable dharma of the sūtras and the rest; second, greatness of practice — because the practices of self-benefit and benefit of others are both complete; third, greatness of knowledge — because the twofold no-self of person and dharmas is penetrated simultaneously; fourth, greatness of diligence — because one cultivates without break through the three great incalculable eons; fifth, greatness of skill — because one does not forsake birth-and-death yet is not defiled by it; sixth, greatness of fruit — because one arrives at the powers, the fearlessnesses, and the distinctive dharmas; seventh, greatness of deed — because one repeatedly manifests great awakening and great nirvāṇa. Having spoken of the seven great meanings of the Great Vehicle, the text next speaks of the eight dharmas that gather the Great Vehicle.

Lineage, faith, arousing the mind, practice and entry, maturing, purifying, and the supremacy of awakening — these eight kinds of matters gather together all of the Great Vehicle.

This gathers together all of the Great Vehicle by eight matters: first, lineage (as stated in the Chapter on Lineage); second, faith in the Dharma (as stated in the Chapter on Faith); third, arousing the mind (as stated in the Chapter on Arousing the Mind); fourth, practicing the practices (as stated in the Chapter on the Perfections and the Means of Gathering); fifth, entering the path (as stated in the Chapter on Instruction); sixth, maturing sentient beings (that is, the first seven grounds); seventh, purifying the buddha-land (that is, the eighth, non-regressing ground); eighth, the supremacy of awakening (that is, the ground of buddhahood). Awakening is of three kinds — śrāvaka-awakening, pratyekabuddha-awakening, and buddha-awakening; buddha-awakening, being great, is supreme, for at this ground of buddhahood one manifests great awakening and great nirvāṇa. Having spoken of the eight dharmas that gather the Great Vehicle, the text next speaks of the five distinctions of person among bodhisattvas.

Faith-practice and pure practice, marked practice and markless practice, and the practice free of effort — the distinctions are according to the grounds.

Bodhisattvas have five distinctions of person: first, the person of faith-practice (that is, the one incalculable eon before the grounds); second, the person of pure-minded practice (that is, entering the first ground); third, the person of marked practice (that is, the second through the sixth ground); fourth, the person of markless practice (that is, the seventh ground); fifth, the person of effortless practice (that is, the last three grounds). Having spoken of the five distinctions of person among bodhisattvas, the text next speaks of the various distinctions of the bodhisattva's marks.

Non-attachment and purity, subduing anger and diligence in virtue, unshakable and seeing the real, having aspiration — this is called a bodhisattva.

This verse speaks of the bodhisattva's marks by way of "the gate of self-benefit": non-attachment is being able to practice giving — because he is unattached to the desires; purity is being able to keep discipline; subduing anger is being able to practice patience; diligence in virtue is being able to practice vigor; unshakable is being able to cultivate concentration; seeing the real is being able to cultivate wisdom; having aspiration is being able to arouse the vow, delighting in great awakening. To practice these seven matters is called the mark of a bodhisattva.

Gathering along and freedom from vexation, enduring loss and courageous strength, non-heedlessness and wide learning, benefiting others — this is called a bodhisattva.

This verse speaks of the bodhisattva's marks by way of "the gate of benefiting others": gathering along is giving — because he constantly gathers sentient beings by the four means of gathering; freedom from vexation is discipline — because, trusting others of himself, he does not arouse the view of harming and vexing; enduring loss is patience — because when others come and go against him, he harbors no intent to retaliate; courageous strength is vigor — because amid suffering he delivers sentient beings and has no mind that shrinks back; non-heedlessness is concentration — because, unattached to the savor of meditation, he comes to take rebirth in a lower place; wide learning is wisdom — because he can cut off the doubts of all sentient beings. Thus to diligently practice benefiting others is the mark of a bodhisattva.

Wearying of wealth and forsaking desires, forgetting enmity and diligence in the good, skill in the marks and freedom from evil views, abiding within — this is called a bodhisattva.

This verse speaks of the bodhisattva's marks by way of "the gate of abiding in qualities": wearying of wealth abides in the quality of giving — because he knows the fault of stingy wealth, that it falls into evil destinies and invites poverty in a future life; forsaking desires abides in the quality of discipline — because if one is attached to the five desires, one cannot leave the household life and uphold the precepts; forgetting enmity abides in the quality of patience — because when others come and injure him, he harbors no enmity and does not retaliate (one who harbors retaliation is like "a drawing on stone" 〔hard to erase; falling into evil destinies〕; one who harbors no retaliation is like "a drawing on water" 〔which merges at once; being born into good destinies〕); diligence in the good abides in the quality of vigor — because for the twofold benefit of self and other he constantly practices the six perfections; skill in the marks abides in the quality of concentration — because he can well distinguish the three marks of settling, rousing, and equanimity; freedom from evil views abides in the quality of wisdom — because all marks are unfindable; abiding within abides in the quality of the vow — "within" refers to the Great Vehicle, and the treatise says he abides unshakably [in it].

Possessing compassion and arousing conscience, enduring suffering and forsaking pleasure, holding mindfulness and skilled in concentration, not forsaking — this is called a bodhisattva.

This verse speaks of the bodhisattva's marks by way of "the gate of non-regression": possessing compassion is non-regression in giving — because, pitying those in suffering, he can practice giving; arousing conscience is non-regression in discipline — because, considering this world, the other world, the Dharma, and persons, he does no wrongdoing; enduring suffering is non-regression in patience — because he endures all things such as wind and rain, cold and heat, and the injuries others do him; forsaking pleasure is non-regression in vigor — because one who can practice right effort is unattached to his own pleasure; holding mindfulness is non-regression in concentration — because one who can well collect the mind does so through the power of mindfulness; skilled in concentration is non-regression in wisdom — because non-conceptual knowledge is complete; not forsaking is non-regression in the vow — because he does not forsake the Great Vehicle.

Removing suffering and not making suffering, containing suffering and not fearing suffering, freeing from suffering and not brooding on suffering, willing suffering — this is called a bodhisattva.

This verse speaks of the bodhisattva's marks by way of "the gate of leaving suffering": removing suffering is giving — because when he gives things to others, he removes their poverty; not making suffering is discipline — because while himself abiding in discipline, he does not make suffering and distress for others; containing suffering is patience — because while benefiting self and other, he can bear all sufferings; not fearing suffering is vigor — because while doing what is hard to do, he constantly gains non-regression; freeing from suffering is concentration — because while leaving the desire of the desire realm, he is freed from the suffering-of-suffering; not brooding on suffering is wisdom — because when the three spheres are pure, he does not give rise to discrimination; willing suffering is the vow — because in order to transform sentient beings he delights in abiding in birth-and-death.

Delighting in the Dharma and the nature-Dharma, rebuking-Dharma and diligence-Dharma, mastery-Dharma and illumination-Dharma, turning-toward-Dharma — this is called a bodhisattva.

This verse speaks of the bodhisattva's marks by way of "the gate of gathering the Dharma": delighting in the Dharma is giving — because he loves the dharma of giving and the rest; the nature-Dharma is discipline — because it is guarded and upheld by his own nature; rebuking-Dharma is patience — because it is the dharma [that rebukes] ridicule, contempt, and anger; diligence-Dharma is vigor — because he diligently practices the dharma of the Great Vehicle; mastery-Dharma is concentration — because he has mastery over the meditations; illumination-Dharma is wisdom — because unsurpassed wisdom is complete; turning-toward-Dharma is the vow — because he single-mindedly delights in great awakening. 〔Question〕Why are these called "Dharma"? 〔Answer〕Because all the dharmas of the perfections turn in accord with them.

Wealth, restraint, guarding, the good, and pleasure, Dharma and vehicle — in these seven, seven kinds of non-heedlessness — therefore called a bodhisattva.

This verse speaks of the bodhisattva's marks by way of "the gate of non-heedlessness": first, non-heedlessness in wealth — this is by giving; if one does not give, [wealth] is not secure, but if one gives, it is made firm; second, non-heedlessness in restraint — this is by discipline, as the Buddha said, "what should be done, do; what should not be done, do not"; third, non-heedlessness in guarding — this is by patience, guarding the minds of self and other, so that neither is harmed; fourth, non-heedlessness in the good — this is by vigor, constantly arousing right effort and practicing the six perfections; fifth, non-heedlessness in pleasure — this is by cultivating concentration, [receiving] the pleasant feeling of the meditations yet not savoring it; sixth, non-heedlessness in the Dharma — the true Dharma as-it-really-is, this he can know; seventh, non-heedlessness in the vehicle — this is by the great vow, so that even if the Māra-king comes to destroy his mind of awakening, he does not regress.

Not accomplishing and minor offenses, not enduring, regressing and being scattered, lesser views and the other vehicles — these seven consciences — this is called a bodhisattva.

This verse speaks of the bodhisattva's marks by way of "the gate of having conscience": first, the conscience of not accomplishing — feeling conscience at stinginess; second, the conscience of minor offenses — feeling conscience at subtle offenses, dreading them at the sight; third, the conscience of not enduring — feeling conscience at not enduring; fourth, the conscience of regressing — feeling conscience at laziness; fifth, the conscience of being scattered — feeling conscience at regressing in concentration; sixth, the conscience of lesser views — feeling conscience at the remaining lesser graspings, because he has penetrated the no-self of dharmas; seventh, the conscience of the other vehicles — feeling conscience at arousing a lesser-vehicle mind and forsaking great awakening.

The present world and the future world, forsaking, arousing diligence and gaining the powers, equal teaching and the great fruit — these seven gatherings — this is called a bodhisattva.

This verse speaks of the bodhisattva's marks by way of "the gate of gathering beings": first, gathering in the present world — that is, gathering the sentient beings of the present by giving; second, gathering in the future world — that is, gathering the sentient beings of the future by discipline, since only by gaining a place of superior birth can one gather them; third, gathering by forsaking — that is, gathering the sentient beings who are vexatious by patience; fourth, gathering by arousing diligence — that is, gathering lazy sentient beings by vigor; fifth, gathering by gaining the powers — that is, gathering the sentient beings of other regions by concentration, going there to transform them; sixth, gathering by equal teaching — that is, gathering low, middling, and high sentient beings by wisdom, teaching them with an equal mind, neither adding nor subtracting; seventh, gathering by the great fruit — that is, by the great vow, so that when he gains the buddha-fruit he gathers all sentient beings without remainder. The meaning of these several verses is that the six perfections and the great vow are spoken of by way of "different gates"; know that these are all the marks of a bodhisattva. Having spoken of the various distinctions of the bodhisattva's marks, the text next speaks of the various distinctions of the bodhisattva's names.

Know that the bodhisattvas are also named mahāsattva, also named one who possesses wisdom, also named the supreme accomplishment, also named the child of the subduer, also named the upholder of subduing, also named the one able to subdue, also named the tusk of subduing, also named the courageous, also named the supreme sage, also named the guide, also named the greatly renowned, also named the one who has compassion, also named the greatly meritorious, also named the one of sovereign conduct, also named the right expounder.

The bodhisattva has sixteen names — mahāsattva (摩訶薩, great being), one who possesses wisdom, the supreme accomplishment, the child of the subduer, the upholder of subduing, the one able to subdue, the tusk of subduing, the courageous, the supreme sage, the guide, the greatly renowned, the one who has compassion, the greatly meritorious, the one of sovereign conduct, and the right expounder. These sixteen names are all established according to their meaning; every bodhisattva has all these names, and if a person hears that one has these names, know that this is a bodhisattva. Having spoken of the various distinctions of the bodhisattva's names, the text next speaks of the various distinctions of the bodhisattva's meanings.

Awakening of the real meaning and awakening of the great meaning, awakening of all and constant awakening, and awakening of skillful means — these five awakenings — this is called a bodhisattva.

Because he has five awakenings, he is called a bodhisattva: first, awakening of the real meaning — because he awakens to the no-self of person and dharmas; second, awakening of the great meaning — because he awakens to the meaning of self and other; third, awakening of all — because he awakens to the meaning of every kind; fourth, constant awakening — because, though he manifests nirvāṇa, his awakening is without exhaustion; fifth, awakening of skillful means — because he awakens to the making of skillful means in accord with the capacities of sentient beings.

[Awakening that] follows upon the self, and lesser views, and the several bodies of consciousness, and also unreal discrimination — these four awakenings — this is called a bodhisattva.

Again, because of four awakenings, he is called a bodhisattva: first, awakening that follows upon the self — because he awakens to "the mind," and the mind means the store consciousness; second, awakening of lesser views — because he awakens to "the [deliberating] mind" (意, manas), and this "mind" means what is associated with the four afflictions such as self-view and takes the store consciousness as its object; third, awakening of the several bodies of consciousness — because he awakens to "consciousness," and consciousness means the six bodies of consciousness; fourth, awakening of unreal discrimination — because he awakens to "unreal discrimination," and unreal discrimination is precisely the aforesaid mind, [deliberating] mind, and consciousness, for every bodhisattva awakens only to the fact that these are unreal discrimination.

No object and the true meaning, forever without and complete, and also what is called unfindable — these five awakenings — this is called a bodhisattva.

Again, because of five awakenings, he is called a bodhisattva: first, awakening of no object — because he awakens to the other-dependent nature; second, awakening of the true meaning — because he awakens to the true nature; third, awakening of forever without — because he awakens to the wholly-imagined nature; fourth, awakening of completeness — because he awakens to every object and every kind; fifth, awakening of the unfindable — because he awakens to purity in the three spheres; the three spheres are: first, what is to be awakened to, namely the bodhisattva's object; second, that by which one awakens, namely the bodhisattva's body; third, the nature of awakening, namely the bodhisattva's knowledge; because these three are unfindable, it is called awakening of the unfindable.

Accomplishing and the dwelling place, the womb, manifesting in due sequence, and cutting off profound doubt — these five awakenings — this is called a bodhisattva.

Again, because of five awakenings he is called a bodhisattva (matched to the manifesting of the eight aspects): first, awakening of accomplishing (that is, accomplishing the buddha-fruit); second, awakening of the dwelling place (that is, dwelling in the Tuṣita heaven palace); third, awakening of the womb (that is, entering the mother's womb); fourth, awakening of manifesting in due sequence (that is, leaving the womb, enjoying the desires, leaving the household life, cultivating practice, and accomplishing the path); fifth, awakening of cutting off profound doubt (that is, turning the great Dharma-wheel for all sentient beings).

Attained, not attained, and abiding, in regard to oneself and in regard to others, with utterance and without utterance, with pride and with pride cut off, not yet matured and already matured — such eleven kinds, all of which he can awaken to — therefore he is called a bodhisattva.

Again, because of eleven kinds of awakening, he is called a bodhisattva: "attained, not attained, abiding," in their order, are awakening of the past, the future, and the present; "in regard to oneself, in regard to others" are inner awakening and outer awakening; "with utterance, without utterance" are coarse awakening and subtle awakening; "with pride, with pride cut off" are inferior awakening and superior awakening; "not yet matured, already matured" are far awakening and near awakening — "awakening of the not-yet-matured" means that he will awaken to it only in the distant future; "awakening of the already-matured" means that he awakens to it in the near [present]. He can awaken to all of these, and is therefore called a bodhisattva.

(Here the chapter on Qualities ends.)

The Chapter on the Factors of Awakening finished laying out the tools for becoming a buddha; this chapter turns back to take stock: a bodhisattva — what, in the end, are the "qualities" (功德, the good properties and doings) that he carries about with him? The treatise is as if unrolling an extremely long list — the rare qualities, the mind of equality, the seven likenesses of benefit, the sixfold requital, the five hopes, the four fruits that do not fall empty, the six right practices, the six true and six counterfeit, prophecy, the six certainties, the four provisional establishments, the four knowings-as-they-are, the five immeasurables, the eight fruits of teaching, the seven great meanings of the Mahāyāna, the ten gates of marks, the sixteen names, the awakenings — the headings are many, but the backbone is clear: what makes a bodhisattva a bodhisattva lies wholly in these qualities. What follows takes that list and opens it, one item at a time.

I. The rare and the not-rare: the value of the hard-won lies in "doing it while it is still hard"

The first item on the list: the treatise first divides the rare (難能可貴, the hard-won and precious) from the not-rare (不希有, nothing to marvel at). The question is very concrete: since both are the practice of the six perfections, on what ground is one called precious and the other not?

First, the "rare in practice." The prose commentary judges it perfection by perfection: giving counts as rare only when one can give up one's own body and life (giving away outer goods does not count); discipline counts as rare only when one can give up rank and station and, longing for the path, leave home; patience counts as rare only when one can disregard body and life and bow before beings lower and worse than oneself; vigor counts as rare only when one practices rightly through the long aeons, exhausting the very bounds of birth-and-death without a break; meditation counts as rare only when, in the joy of superior concentration, one does not crave its taste and is not carried by the concentration into rebirth in the form and formless realms; wisdom counts as rare only when one can arouse non-conceptual knowledge (無分別智, the root knowledge that leaves off subject-object discrimination and directly realizes suchness). The prose commentary adds one more contrast, cutting deep: the listener (聲聞, the śrāvaka) "discriminates the four truths and gives rise to world-weariness," seeing to his own release; the bodhisattva refuses precisely that world-weariness — and this is just where the bodhisattva's practice of wisdom is rare.

The "rare in fruit" then borrows the four fruits of the ascetic life to take stock of the bodhisattva's four fruits: entering the first ground and being born into the family of the Tathāgata (like the stream-enterer), receiving prophecy at the eighth ground (like the once-returner), receiving consecration at the tenth ground (like the non-returner), and the buddha-ground (like the arhat); the first three are fruits of one still training, the fourth is the fruit of one beyond training.

Now the "not-rare." The reverse: to give only after one has already gained detachment from desire (when goods are already undefiling and easy to release); to keep discipline and patience only after one has already gained great compassion; to practice the last three perfections only after one has already reached the eighth ground (effortless and non-conceptual); to practice the perfections only after one has already gained the mind that holds self and other equal (benefiting others just as benefiting oneself, with no shrinking back) — all of these are "nothing to marvel at."

This division of judgment is telling: the value of a quality lies not in "how great a deed was done," but in "its being done while it is still hard." When the seas are calm anyone can hold steady; only lighting a lamp against the headwind shows the real skill. The bodhisattva's rareness is just that courage of "throwing oneself in before the conditions have ripened."

II. The mind of equality: to love beings until "there is no partiality"

Next comes the bodhisattva's mind of equality. The prose commentary first points out the sickness in beings: beings have five loves — love of one's own body, of relatives, of one's son, of friends, of kinsfolk; in all five loves the mind is not equal, and it is not thoroughgoing either (the prose commentary makes a special point: people will sometimes even harm themselves — which shows that even "love of one's own body" is not ultimate). The bodhisattva's love of beings is equal, resting on "not abandoning, not withdrawing."

How does the mind of equality land on the six perfections? The prose commentary matches them one by one: no partiality is equality in giving (toward those who beg, one falls into neither love nor hate); no transgression is equality in discipline (not falling short even in the subtlest precept); universal patience is equality in patience (bearing beings superior and inferior alike); arousing good and benefit is equality in vigor (striving for every root of good, for every benefit of self and other); meditation too is equality in training concentration (cultivating concentration also so as to arouse good and benefit); non-discrimination is equality in cultivating wisdom (from the first arousing of the mind to the ultimate, all that is done keeps the threefold sphere pure). In a word: the bodhisattva's love is a love pursued until "there is no partiality" — his mind is not raised and lowered by nearness or distance, thickness or thinness of tie.

III. The work of benefiting beings: to "give" by means of the six perfections

The mind of equality must land in the concrete, and that is "benefiting beings" — giving by means of the six perfections. The prose commentary says, perfection by perfection, what each "gives": making a vessel (benefiting by giving, forming a person into "a vessel able to cultivate the good"), making them keep (benefiting by discipline, leading them to keep precepts according to their capacity), enduring the ill (benefiting by patience, bearing up under beings' defiance), aiding the good (benefiting by vigor, assisting them to manage good deeds), leading into the Dharma (benefiting by meditation, using supernormal power to guide people from the wrong to the right), cutting off doubt (benefiting by wisdom, dispelling for them the net of doubts, both the ordinary being's and the sage's). The bodhisattva's six perfections are no private matter of self-cultivation; every one of the six faces beings, and is a "giving."

IV. The seven likenesses of benefit: to treat beings as seven kinds of nearest kin

The warmest item on the list is the "seven likenesses of benefit" — the manner in which the bodhisattva benefits beings is like seven kinds of person. For each likeness the prose commentary first states "how such a person in the world is good to others," and then says "the bodhisattva too is thus":

• Like a loving mother: a mother has five works toward her child — conceiving, giving birth, rearing, guarding from harm, teaching speech; the bodhisattva too has five works — turning toward beings with the mind of equality, giving them birth into the holy ground, rearing their roots of good, guarding them from evil deeds, and teaching and training them through wide learning.
• Like a loving father: a father has five works toward his child — sowing the seed (carrying on the line), teaching a craft, arranging a marriage, entrusting him to good friends, clearing his debts (settling the debts for his child so he need not repay them later); the bodhisattva too has five works — leading them to arouse faith as "the seed of the holy body," leading them to train in higher discipline and concentration as "the craft," leading them to gain the joy of liberation as "the marriage," leading them to entreat the buddhas as "good friends," and warding off obstacles for them as "clearing the debts."
• Like a good friend: a beneficial friend has five works toward another — keeping his secrets, leading him to stop evil conduct, praising his good conduct, assisting what he undertakes, and holding him back from getting into corrupting evils (the prose commentary even lists the four such evils: hunting, illicit sex, indulgence in drink, and gambling); the bodhisattva too has five works — keeping the profound Dharma secret from those who are not vessels, reproving by the Dharma those who break precepts, praising with good words those who keep precepts, teaching practitioners so that they realize quickly, and, when there are Māra's doings, at once making them aware.
• Like a companion: a wise companion has five works — giving joy, giving benefit, ever giving joy, ever giving benefit, and not parting; the bodhisattva too has five works — giving "unmistaken joy" (worldly attainment, whence a joyful feeling), giving "unmistaken benefit" (supramundane attainment, whence a remedy for the disease of the afflictions), and the other three (ever joy, ever benefit, not parting) are inferred likewise.
• Like a loyal servant (a hale bondsman): a loyal servant has five works toward his master — doing all he can, being honest and undeceiving, bearing beatings and scoldings, doing the work well, and having command of skillful means; the bodhisattva too has five works — ripening beings, revealing the way out, bearing all evil doings, giving worldly joy, and giving supramundane benefit.
• Like a preceptor of conduct (the ācārya): the prose commentary makes plain that "only a bodhisattva who has gained the acceptance that things do not arise (the acceptance of the non-arising of dharmas) is called an ācārya." A preceptor of conduct has five works toward his disciple — teaching him the dharmas, showing him the swift essentials, keeping a mild and composed countenance, uttering loving words, and having no hope in his heart (seeking no return); the bodhisattva is likewise.
• Like an ordaining master (the upādhyāya): an ordaining master has five works toward his disciple — leading him to go forth, giving him the precepts, forbidding and cutting off faults, sustaining him with material support, and instructing him in the Dharma; the bodhisattva too has five works — leading them to fill the two stores, leading them to gain liberation, leading them to cut off obstacles, giving worldly joy, and giving supramundane benefit.

Seven roles gathered into one person say a single thing: the bodhisattva, toward beings, gives out all at once the tenderness of a mother, the sternness of a father, the teaching of a good master, the loyalty of a beneficial friend, the diligence of a faithful servant. For one person to be good to you so wholly is nearly to have made you his own child, his student, his companion, his charge.

V. Beings' sixfold requital of kindness: having received such good, how to repay it

The bodhisattva benefits beings in this way — how then should beings "requite the kindness"? The prose commentary says: the way of requital is likewise the practice of the six perfections — non-attachment (requital by giving), non-transgression (requital by discipline), knowing to do it (requital by patience: the bodhisattva loves "patience," and a being who learns this and practices patience is thereby requiting the kindness), good conduct (the last three perfections together called "good conduct" — gaining liberation through vigor, concentration, and wisdom is requital). The best requital of kindness is not repaying with goods, but your own setting foot on this road of the six perfections — this is exactly the requital the bodhisattva most wants.

VI. The five hopes: the five things ever on the bodhisattva's mind

A "hope" is a thing constantly held in mind, longed thought by thought to be accomplished. The prose commentary says the bodhisattva ever gives rise to hope in five places: hoping the six perfections increase, hoping the six coverings (six obscuring obstacles) diminish, hoping to ripen beings, hoping to advance through the grounds, hoping for supreme awakening. These five things are the bodhisattva's "resident thoughts" — self-benefit (perfections increasing, coverings decreasing, advancing the grounds) and benefit of others (ripening beings) side by side, all coming home to awakening.

VII. The four fruits that do not fall empty: four deeds that, once done, will surely not come to nothing

A "fruit that does not fall empty" means: do these few things and there will surely be a real effect, never coming to nothing. The prose commentary lists four deeds: to teach the profound Dharma for someone surely gains "no fear"; to lead someone to arouse the awakening-mind surely gains the buddha-fruit; to cut off doubt for someone surely gains "no rearising" (the doubt cut off does not arise again); to teach the six perfections to someone surely makes them "able to cultivate." The bodhisattva's deliverance of beings is not a gamble — these four laid down are clear in cause and effect, and will surely accomplish something.

VIII. The six right practices: where each of the six perfections is "right"

Next comes the crux of the six perfections' "right practice" — done rightly, it counts as right. The prose commentary matches them: leaving off seeking is the right practice of giving (not looking for a return); leaving off future existence is the right practice of discipline and patience (not seeking existence in a later life); arousing every quality throughout is the right practice of vigor; cultivating meditation while forsaking the formless is the right practice of concentration; wisdom joined with means is the right practice of wisdom (the threefold sphere kept pure is wisdom, the turning-over toward awakening is means). The prose commentary also cites the Ratnakūṭa Sūtra, "giving without seeking a return," as proof. If the six perfections carry a private motive (looking for return, seeking future existence, not turning-over), they are already slanted; the "right" is right just in this freedom from any private motive.

IX. The phase of advance and retreat: with the same six perfections, one thought parts advance from retreat

The prose commentary points out a most economical reminder: each of the six perfections has a fault that it "counters" — attachment to goods, breaking precepts, arrogance toward inferiors, sinking into (sloth in) the good, savoring the taste, discrimination; going along with these faults is the cause of a "phase of retreat," while turning them over to counter them is the cause of a "phase of advance." Advance and retreat lie nowhere else but in this one thought's turning-over — between "following the fault" and "curing the fault."

X. The six true and six counterfeit: the difference between true and false lies in a single "actually doing it"

The list holds one item most worth taking as a warning to oneself — the "six true and six counterfeit." The prose commentary exposes the "fakes" of the six perfections one by one: to say with the mouth "take whatever you like," and then, when the person really comes, to be stingy (false permission · counterfeit giving); to cover over one's evil and put on a dignified bearing (a feigned appearance · counterfeit discipline); to comfort with sweet words while in fact waiting to take revenge (deceptive gladness · counterfeit patience); to profess seeking the buddha-fruit while the heart hopes for worldly reward (bogus diligence · counterfeit vigor); to sit body and mouth still and unmoving while evil thoughts churn within (bodily stillness · counterfeit meditation); to expound splendidly for others while not doing a single thing oneself (good speaking · counterfeit wisdom).

These six "seemingly-so-but-not" qualities are all flawed at the same point — "only speaking, not doing." Turn over these six counterfeits and there stand the six true. The watershed between true quality and false has never lain in how beautifully one speaks, but in whether one has actually done it oneself: to speak ten feet is worth less than to walk one foot. A person who can expound wisdom for others most fluently, yet does not cultivate it himself, however well he expounds it, is only "counterfeit wisdom."

XI. Dispelling the six coverings for beings: give one perfection, dispel one obstacle

The prose commentary says: beings have six coverings that exactly obstruct the six perfections — stinginess and greed, breaking precepts, hatred, sloth, a scattered mind, and stupidity. The bodhisattva, in order, "gives them what they need," leading them to practice giving on up to wisdom, so that they dispel the six obstacles — "giving giving" on up to "giving wisdom" is, perfection by perfection, the taking-off of those six layers of covering for beings. And the prose commentary closes with a line: "thus it is on ground after ground" — this is not a one-time thing, but how the bodhisattva transforms and delivers beings on every ground.

XII. The buddhas' prophecy to bodhisattvas: the kinds of distinction in prophesying

Here the list turns to "prophecy" (授記) — the buddhas' prophesying to a bodhisattva of his future buddhahood. The prose commentary classifies "prophecy" layer by layer, all at a glance:

• The general division into two kinds: by distinction of the person, and by distinction of the time.
• Four kinds by distinction of person: prophecy before arousing the mind (prophesying with respect to lineage), prophecy after arousing the mind, prophecy in one's presence, prophecy not in one's presence.
• Two kinds by distinction of time: at a numbered time, and at an unnumbered time.
• And two more kinds: transmitted prophecy and great prophecy. Transmitted prophecy is "prophesying that a certain bodhisattva will, at some future buddha, at some time, receive prophecy" (prophesying his future receiving of prophecy).

And the "great prophecy"? The prose commentary answers, through a verse, most profoundly: when, at the eighth ground, one gains the acceptance that things do not arise, then, by cutting off the arrogance of "I shall become a buddha" and cutting off all functioning of discriminated marks, one gains "one and the same body" with all the buddhas and bodhisattvas. What does "one and the same body" mean? — one does not see the buddhas and bodhisattvas as differing from one's own body, because of "one and the same suchness." This is no longer merely a forecast of "becoming a buddha in the future," but the news of here-and-now realizing, together with the buddhas, one same suchness.

The prose commentary lastly adds the "six contents of the prophecy": in such a buddha-field, with such a name, over such a length of time, with such an aeon-name, gaining such a retinue, and — during such a length of time — the true Dharma abiding in the world; the "what is to be prophesied" is also counted out clearly.

XIII. The six certainties: the six perfections fully cultivated gain six "necessities"

A "certainty" means "necessarily so, will not fall empty." The prose commentary says that by the ascendancy of the six perfections the bodhisattva gains six certainties: from giving, the certainty of achieving wealth (ever gaining great wealth); from discipline, the certainty of a superior birth (ever gaining rebirth at will); from patience, the certainty of non-retreat (never retreating amid all sufferings); from vigor, the certainty of cultivation (ever practicing the good without break); from meditation, the certainty of settled deeds (the work of ripening beings never retreating); from wisdom, the certainty of effortlessness (gaining the acceptance that things do not arise, non-conceptual knowledge abiding of itself). One giving matches one fruit; the six perfections feel out exactly six certainties, all in order. One perfection cultivated to the full bears one "necessary" fruit — this is the guarantee once the six perfections are made thoroughly solid.

XIV. The six that must be done: the six things one must do to accomplish the six perfections

The prose commentary next says: in order to accomplish the six perfections, the bodhisattva "must, without fail, do" six things on the grounds, and each is matched with a line "if not thus, then this perfection is not fulfilled": must make offerings (without offering over a long time the perfection of giving is not fulfilled; the meaning of offering is as stated in the Chapter on Offering), must train in discipline (without training in discipline over a long time the perfection of discipline is not fulfilled), must cultivate compassion (without patiently bearing unbenefiting deeds over a long time the perfection of patience is not fulfilled), must be diligent in the good (with a heedless mind not cultivating the good the perfection of vigor is not fulfilled), must leave off clamor (dwelling in a settlement with a mind much troubled by strife the perfection of meditation is not fulfilled), must delight in the Dharma (without ranging through all the buddhas and hearing the Dharma without weariness the perfection of wisdom is not fulfilled).

Here there is a fine simile the chapter supplies itself: as to why the perfection of wisdom must "hear the Dharma without weariness," the prose commentary says it should be "like the ocean taking in the streams, never at any time brimming over" — however many rivers pour into the great sea, it never tires of being full, never overflows. The mind that seeks the Dharma should be like the ocean: however much Dharma comes in, it forever feels there is room to take in more, forever tires not of enough. This "no weariness" is the living water by which the perfection of wisdom is fulfilled.

XV. The six that must be done daily: the six things done unbroken day after day

"Must be done" is what must be done; "must be done daily" goes one layer further — what must be done unbroken, day after day. The prose commentary again matches the six perfections, each closing with a line "cultivated constantly, such-and-such a perfection is fulfilled":

• Wearying of the dust (perfection of giving): to know the faults of the five desires — here the prose commentary sets down a most striking simile: "though dung be little it yet stinks; though the fruit of giving be much it yet is suffering." A little dung too stinks; however much "human-and-heavenly blessedness," it comes to suffering in the end; only from "non-attachment" to this fruit can one truly practice the three kinds of giving.
• Self-examination (perfection of discipline): at the six times of day and night ever examining the three deeds of body, speech, and mind, and mending faults when known.
• Enduring suffering (perfection of patience): whether others come to do unbenefiting deeds, or one bears cold, heat, and the like for one's own sake in seeking the Dharma, one bears them all.
• Cultivating the good (perfection of vigor): the "good" is the six perfections, cultivated constantly on the grounds.
• Not savoring (perfection of meditation): not craving the superior joy within meditation, ever coming to the desire-realm to take birth (not forsaking beings for the joy of concentration).
• Not discriminating (perfection of wisdom): not giving rise to discrimination toward the differing marks of the threefold sphere.

That line — "though dung be little it yet stinks; though the fruit of giving be much it yet is suffering" — most deserves to be remembered: it severs at one stroke the craving for "blessedness"; only when even heaven-great blessedness is seen as a thing that carries suffering does one give cleanly.

XVI. The superior kind within each perfection: within each perfection, which kind is the highest

Each of the six perfections has many kinds; which is the highest (the superior kind)? The prose commentary draws one out for each: in giving, the gift of Dharma is highest; in discipline, the undefiled discipline beloved of the sages is highest; in patience, the eighth ground's acceptance that things do not arise is highest; in vigor, arousing the great vehicle to deliver beings is highest; in concentration, the supramundane fourth meditation joined with great compassion is highest; in wisdom, the knowledge that penetrates all dharmas as they are is highest. The same six perfections still have high and low; the treatise marks out for you where the "ceiling" of each perfection lies.

XVII. The four provisional establishments: to "provisionally establish" the Dharma, the four truths, reasoning, and the three vehicles

The list goes deeper and runs into a structural block — the "four provisional establishments." The prose commentary first states the four in general and how many kinds each has: the provisional establishment of dharma (five kinds), of the truths (seven kinds), of reasoning (four kinds), of the vehicle (three kinds). "Provisional establishment" is not "false"; it means "set forth according to meaning, established under a provisional name" — a whole set of teachings, established under classified headings. Each is opened out below.

(i) The provisional establishment of dharma · five kinds: the five fields of learning are all Mahāyāna seeds

The five kinds of the provisional establishment of dharma are the "five sciences" (the five classes of learning of ancient India); the prose commentary says these five are all kinds and varieties of Mahāyāna scripture, geya, and so on (the meaning of the five fields is as stated in the Chapter on the Factors of Awakening). The meaning is: the world's five classes of learning, gathered back into the Mahāyāna view, are also kinds of the Mahāyāna's holy teaching — the Mahāyāna draws all learning into its ocean of Dharma.

(ii) The provisional establishment of the truths · seven kinds: the sevenfold suchness, joining the four truths to the three natures

The seven kinds of the provisional establishment of the truths are the "sevenfold suchness." This passage is where the Consciousness-Only flavor is thickest in the whole chapter; the prose commentary matches them one by one:

1. The suchness of turning-round — this is birth-and-death, that is, the mind and mental factors of the three realms; it arises from "discrimination," and discrimination in turn arises from causes and conditions, not produced by Īśvara (a sovereign creator) and the like, nor arising without cause. Because the discriminated object-realm is in itself empty, at all times only the two natures, "the wholly-imagined and the other-dependent," are turning round.
2. The suchness of the mark of emptiness — this is the no-self of dharmas; all dharmas share as their mark the "single suchness of emptiness."
3. The suchness of consciousness-only — this is non-conceptual knowledge.
4. The suchness of the support — this is the truth of suffering (of two kinds: the receptacle-world and the world of beings).
5. The suchness of wrong practice — this is the truth of the origin, namely "craving."
6. The suchness of purity — this is the truth of cessation (of two kinds: the purity from the afflictive obstruction and the purity from the cognitive obstruction).
7. The suchness of right practice — this is the truth of the path.

The prose commentary closes with the most crucial line: among these seven suchnesses, the three — turning-round, the support, wrong practice — belong to the two natures "the wholly-imagined and the other-dependent" (that is, the conventional truth); the four — the mark of emptiness, consciousness-only, purity, right practice — belong to the "true" nature (that is, the ultimate truth). This matching amounts to joining, in one breath, the "four truths" to the "three natures" and the "two truths" — suffering and origin are matters on the side of the conventional truth, cessation and the path together with emptiness and consciousness-only come home to the side of the ultimate truth. What the Consciousness-Only house sees in the four truths is precisely this substratum of the three natures.

(iii) The provisional establishment of reasoning · four kinds: the four "reasonings"

The four kinds of the provisional establishment of reasoning: the reasoning of dependence (as in "right thought" — one must depend on right thinking for the supramundane right view to arise; apart from right thought there is no other means), the reasoning of cause and effect (as in "right view and its fruit"), the reasoning of accomplishment (selecting dharmas by direct perception, inference, and the like), and the reasoning of the nature of things (in the places that cannot be conceived, it is inherently so, already accomplished, and is therefore called "suchness"). Here the prose commentary sets a question-and-answer to bring it into focus: why is it that "right thought can arouse right view," that "right view can cut off the afflictions and gain cessation"? — these are already accomplished matters, not to be further pursued; all such things "inherently so, not to be further thought" belong to the reasoning of the nature of things. Some matters can be pursued from cause to effect; some are just "so by the nature of things" — to insist on asking further is to fail to recognize the "reasoning of the nature of things."

(iv) The provisional establishment of the vehicle · three kinds: the three vehicles divided by five meanings and three grades

The three kinds of the provisional establishment of the vehicle are the three vehicles established by "five meanings and three grades." The five meanings are: mind, teaching, practice, store, fruit; the three grades are: low, middle, high. For the listener all five are "low" (a low mind seeking his own release, a low teaching of the dharma of self-benefit, a low practice, a low store of narrow merit and knowledge yet [attained in] three lives and the like, a low fruit of gaining the listener's fruit); for the solitary awakener all five are "middle"; for the bodhisattva all five are "high" (the mind is high, being the "fourfold mind of kindness," on which the prose commentary notes "as stated in the Diamond Prajñāpāramitā Sūtra"; teaching high, practice high, store high, fruit high, layer generating layer, coming at last to supreme awakening). The prose commentary adds one further distinction: the listener "gains the fruit through discriminating knowledge, hearing from another and thinking it over within"; the solitary awakener "gains the fruit through discriminating knowledge, not hearing from another but thinking it over within"; the bodhisattva "gains the fruit through non-conceptual knowledge, not hearing from another." The difference of the three vehicles comes down in the end to this one line — "gaining the fruit through discriminating knowledge, or through non-conceptual knowledge" — and this is just where the Mahāyāna is not held in common.

XVIII. The four searchings: to press the "name" and the "thing" empty layer by layer

Having finished the four provisional establishments, the text turns to the bodhisattva's "four searchings" — seeing through all dharmas by four steps of "searching out." The prose commentary takes them apart one by one: the search of the name (searching out that the "name," relative to the "thing," is only adventitious — the name is not the thing itself), the search of the thing (searching out that the "thing," relative to the "name," is only adventitious — the thing is not the name itself), the search of self-nature (searching out "the self-nature of the name" and "the self-nature of the thing," and knowing both to be provisional), the search of distinction (searching out "the distinctions of the name" and "the distinctions of the thing," and knowing both to be empty, none of them findable). These four steps are a contemplation from shallow to deep: first prise apart the binding of name and thing, then see through that each one's self-nature and distinctions are in fact unfindable — laying the road for the "knowing as it is" below.

XIX. The four knowings-as-they-are: the lifeline of Consciousness-Only contemplation

The "four searchings" are inference; the "four knowings-as-they-are" are true knowing — the four knowings-as-they-are that take as object the name, the thing, the self-nature, and the distinction, whose crux is "knowing that all names and the rest are unfindable," and this knowing must be "accomplished on the grounds" and give rise to the great work of benefiting self and other. In what follows the prose commentary, through a string of verses, expounds this "knowing as it is" layer by layer to the very depth of Consciousness-Only; this is the doctrinal core of the whole chapter, opened out section by section:

(i) Knowing bondage as it is: there is only the store consciousness that can be bound; there is no person-self that can be bound

The prose commentary asks: by what are beings "bound" within birth-and-death? It answers: there are three things that, like a rope, can bind — the cause that sustains (the receptacle-world), the cause that is enjoyed (the object-realm of the five desires), and the cause that is the seed (the store consciousness (阿梨耶識; 阿賴耶識, the ālaya consciousness), because it is the seed-cause of all dharmas inner and outer); "these three causes are like a rope," and this is what can bind. It asks again: what is the bound (what is bound)? It answers: also three kinds — the support (that is, the six faculties, the eye and the rest), the mental factors, and the store consciousness. Then the prose commentary points out a weighty line: "there is only the store consciousness that can be bound; there is no 'person-self' that can be bound."

According to this passage, the bindable is described as the store consciousness and other dharmas, while no separate person-self is posited as a substantial bound entity. 〔cross-text borrowed simile〕The Saṃdhinirmocana Sūtra compares the seeds of the appropriating consciousness to a torrent and warns against grasping it as a self. Here that image only aids a reading of the chapter’s line; it is not independent proof and does not adjudicate every account of the person.

〔exposition-borrowed simile〕Following the chapter’s ‘three causes are like a rope,’ a rope-knot may suggest its line ‘there is no person-self that can be bound’: the knot is named in dependence on the rope. This image is only a reading aid and not evidence for no-self.

(ii) Knowing liberation as it is: the settled mark and the naturally-abiding, both to be contemplated

The prose commentary next distinguishes the settled mark and the naturally-abiding mark and explains how the treatise contemplates both. It then differentiates the attainments of the two vehicles and the bodhisattva by ‘the mark of the person’ and ‘the mark of all dharmas.’ This is the chapter’s own classification, reported here without additional disparagement or adjudication.

(iii) Knowing exhaustion as it is: knowing the three natures, the other-dependent is exhausted

Asked how liberation is known and exhaustion accomplished, the prose commentary answers: ‘knowing the three natures fully, the other-dependent nature is exhausted.’ It distinguishes taking suchness as object, leaving the two graspings, and knowing the cause of the perfumed accumulation. In this passage it identifies that accumulation with the store consciousness; the exposition stops at reporting that gloss.

(iv) Knowing the benefit as it is: contemplating without a differing mark, the watershed between the two vehicles and the bodhisattva

Asked about the benefit of exhaustion, the prose commentary uses ‘contemplating without a differing mark’ to distinguish the two vehicles and the bodhisattva, then explains ‘the existent and non-existent seen directly’ and ‘the wish to act accomplished at will.’ These are the prose commentary’s distinctions, reported without adding disparaging language about the two vehicles.

(v) The two ways of seeing of the ordinary being and the bodhisattva

The prose commentary asks again: how are the "seeing" of the ordinary being and of the bodhisattva to be told apart? It gives one line of contrast: the ordinary being, effortlessly (spontaneously), does not see suchness and does see the untrue mark; the bodhisattva, effortlessly, sees suchness and does not see the untrue mark. Both are "effortless, spontaneous," yet the ordinary being and the sage are exactly opposite: the one is spontaneously deluded, the other spontaneously awake.

(vi) The transformation of the basis and liberation

Asked about transformation of the basis and liberation, the prose commentary defines them through the meaningful and meaningless object-realms, the absence of substance in the grasped, and mastery, and cites ‘not to operate within any object-realm is liberation.’ This is the prose commentary’s definition, transmitted here as such.

(vii) Knowing the expedient of the pure land as it is: even the shared view "this is the great earth" must be forsaken

Finally, the prose commentary treats beings’ shared view of the receptacle-world as an obstacle to what it calls the expedient of the pure land, with relinquishing that shared notion as the remedy. This is the prose commentary’s interpretation; the exposition reports it without using it to judge other Pure Land teachings.

XX. The five immeasurables: what the bodhisattva faces is, without exception, "immeasurable"

The prose commentary lists the "five immeasurable matters": the matter of transforming, immeasurable (embracing all the realms of beings); the matter of purifying, immeasurable (embracing all receptacle-worlds); the matter of attaining, immeasurable (embracing the whole dharma-realm); the matter of ripening, immeasurable (embracing all beings that can be transformed); the matter of teaching, immeasurable (embracing the twelvefold scriptures, the expedient of transforming beings). All that the bodhisattva faces — the beings to be delivered, the lands to be purified, the dharma to be attained, the objects to be ripened, the teaching to be proclaimed — not one of them is measured: his burden is, from the first, just the two words "immeasurable."

XXI. The eight fruits of teaching the Dharma: diligent in teaching, one can bear eight fruits

The prose commentary says: if the bodhisattva is diligent in teaching the Dharma, he can gain eight fruits — a hearer may arouse the awakening-mind; or gain the acceptance that things do not arise; or, distant from the dust and free of defilement, gain the pure Dharma-eye (this is what belongs to the lower vehicle); or gain the exhaustion of the defilements; and — the true Dharma made to abide long in the world (by right teaching being passed on and upheld in turn); those who have not learned the meaning made to learn it; those who have not cut off doubt made to cut it off; and those who have already cut off doubt made to gain "the great, savory joy of the true Dharma, enjoyed without obstacle." Teaching the Dharma is no wasting of words — from above, leading people to arouse the mind, gain the acceptance, exhaust the defilements, down to making the true Dharma abide long, eight fruits can each be looked for.

XXII. The Mahāyāna's seven great meanings: what really counts as "great"

One item on the list sets the keynote for the whole "Mahāyāna" — the "Mahāyāna's seven great meanings." The prose commentary says that to deserve to be called a "great" vehicle, it must be "great" in seven respects: great in object (the scriptural teaching it depends on is vast and immeasurable), great in practice (self-benefit and benefit of others both cultivated), great in knowledge (penetrating the two no-selves of person and dharma at once), great in diligence (cultivating unbroken through the three incalculable aeons), great in skill (not forsaking birth-and-death yet not defiled by it), great in fruit (accomplishing the buddha's powers, fearlessnesses, and exclusive attributes), great in deed (again and again manifesting great awakening and great nirvāṇa to deliver beings).

These seven "greats" say the whole grandeur of the Mahāyāna at once: its object is great as the sea (broadly taking in immeasurable dharmas), its time long to the three great aeons, its power of vow great enough not to forsake a single being, its fruit-station high enough to become a buddha. The "great" of the Mahāyāna is no word of self-praise, but is held up solid and real by these seven aspects. This "seven great meanings" later became a standard for reading the treatises against one another: Dunlun's Notes on the Yogācārabhūmi says that the Abhidharmasamuccaya's "seven greatnesses" and this chapter's "seven great meanings" are "different in name, one in substance" — the headings each stand on their own, but what they point to is one and the same "great."

XXIII. The eightfold gathering of the Mahāyāna: a whole Mahāyāna, gathered up in eight words

Next the treatise, by "eight dharmas," gathers up the whole Mahāyāna — lineage · faith · arousing the mind · practice · entering the path · ripening beings · pure land · the superiority of awakening — and refers each back to its corresponding chapter in this treatise (lineage as in the Chapter on Lineage, faith as in the Chapter on Faith, arousing the mind as in the Chapter on Arousing the Mind, practicing the practice as in the Chapter on the Perfections and the Means of Gathering, entering the path as in the Chapter on Instruction; ripening beings refers to the first seven grounds, purifying the buddha-land refers to the eighth, the ground of non-retreat, and the superiority of awakening refers to the buddha-ground). The prose commentary adds a line on the high and low of awakening: awakening is of three kinds (listener, solitary awakener, buddha), and because the buddha's awakening is great it is "superior." These eight dharmas amount to gathering up the framework of the whole treatise once more — from lineage, to faith, arousing the mind, practice, entering the path, on to ripening beings, the pure land, and finally the buddha-ground; the whole course of the Mahāyāna is in these eight words.

XXIV. The five kinds of person: the five kinds of person into which the bodhisattva is divided by ground

The prose commentary, by the shallowness or depth of practice, divides the bodhisattva into five persons: the person of the practice of faith (the one incalculable aeon before the grounds), the person of the practice of the purified mind (entering the first ground), the person of the practice with marks (the second through sixth grounds), the person of the practice without marks (the seventh ground), the person of the practice without exertion (the last three grounds). Called by the one name "bodhisattva," they in fact stand on different grounds — from the person of faith-practice before the grounds, to the person of exertionless-practice on the last three grounds, these five persons mark out a ladder from shallow to deep.

XXV. The distinctions of the marks: ten "gates," and every gate a mark of the bodhisattva

This is the longest passage on the list — the treatise uses, in a row, ten "gates," from ten angles saying "what counts as a mark of the bodhisattva," and each gate again quietly keys back to the six perfections (mostly with a "great vow" added to make seven). The prose commentary matches them gate by gate, opening each out:

• The gate of self-benefit: non-attachment (giving), purity (discipline), subduing anger (patience), diligence in quality (vigor), unshakenness (concentration), seeing the real (wisdom), having aspiration (vow · delighting in great awakening).
• The gate of benefiting others: gathering-in accordingly (giving · gathering beings by the four means of gathering), no vexation (discipline · not giving rise to a view of vexing and harming), bearing damage (patience · harboring no thought of returning injury), courageous power (vigor · not retreating in delivering beings amid suffering), non-heedlessness (concentration · not attached to the taste of meditation, taking birth in a low place), wide learning (wisdom · able to cut off beings' doubts).
• The gate of abiding in quality: wearying of goods (giving), forsaking desire (discipline), forgetting a grudge (patience), diligence in the good (vigor), skill in the marks (concentration · well distinguishing the three marks of settling, rousing, and equanimity), no wrong views (wisdom), inward abiding (vow · "inward" meaning the Mahāyāna, abiding unshaken in the treatise). This gate holds one of the chapter's most moving similes — the prose commentary, explaining "forgetting a grudge," says: one who harbors a return is like "painting on stone," one who harbors no return is like "painting on water"; painting on stone is hard to erase and ends by falling to the evil destinies, painting on water closes at once and gains birth in the good destinies. Whether one carves the grudge into stone or draws it on water — a hair's breadth of a single thought parts the road of the evil destiny from the road of the good.
• The gate of non-retreat: possessed of compassion (non-retreat in giving), arousing conscience (non-retreat in discipline), enduring suffering (non-retreat in patience), forsaking pleasure (non-retreat in vigor), holding mindfulness (non-retreat in concentration · gathering the mind by the power of mindfulness), good concentration (non-retreat in wisdom · non-conceptual knowledge fully possessed), non-forsaking (non-retreat in vow · not forsaking the Mahāyāna).
• The gate of leaving suffering: removing suffering (giving · removing others' poverty), not making suffering (discipline · not distressing others), bearing suffering (patience · able to bear all sufferings), not fearing suffering (vigor · practicing the hard-to-practice without retreat), being freed from suffering (concentration · liberation from the suffering of suffering), not brooding on suffering (wisdom · the threefold sphere pure, giving rise to no discrimination), wishing for suffering (vow · gladly dwelling in birth-and-death to transform beings). This gate is especially worth savoring: the bodhisattva's vow is actually "wishing for suffering" — willingly dwelling in the suffering of birth-and-death, only to deliver beings.
• The gate of gathering the Dharma: delighting in the Dharma (giving), the nature of the Dharma (discipline), reproving [in accord with] the Dharma (patience), diligence in the Dharma (vigor), mastery of the Dharma (concentration), illumining the Dharma (wisdom), turning toward the Dharma (vow). Here the prose commentary sets a question-and-answer: what is meant by "the Dharma"? Answer — "because all the dharmas of the perfections turn along with it."
• The gate of non-heedlessness: non-heedlessness in goods (giving · giving becomes firm), non-heedlessness in restraint (discipline · doing what should be done, not doing what should not), non-heedlessness in guarding (patience · guarding the minds of self and other, harming neither), non-heedlessness in the good (vigor · ever arousing right diligence), non-heedlessness in pleasure (concentration · feeling the joy of the meditations yet not savoring them), non-heedlessness in the Dharma (wisdom · able to know the true Dharma as it is), non-heedlessness in the vehicle (vow · not retreating even when Māra-king comes to wreck the awakening-mind).
• The gate of having conscience: the conscience of not fulfilling (conscience at stinginess and greed), the conscience of small faults (conscience at subtle faults, seeing them and dreading them), the conscience of impatience (conscience at not being patient), the conscience of retreat (conscience at sloth), the conscience of scattering (conscience at retreating from concentration), the conscience of small views (conscience at any remaining small grasping, through penetrating the no-self of dharmas), the conscience of a differing vehicle (conscience at arousing a mind of the lesser vehicle, forsaking great awakening). The bodhisattva's "conscience" is not conscience over face, but conscience at stinginess and greed, conscience at sloth, conscience at arousing a single thought of the lesser vehicle.
• The gate of gathering beings: gathering in this life (giving · gathering present beings), gathering in a later life (discipline · gaining a superior birthplace so as to gather future beings), gathering by forsaking (patience · gathering beings who are troublesome), gathering by arousing diligence (vigor · gathering slothful beings), gathering by gaining supernormal power (concentration · going to other regions to transform and deliver), gathering by equal teaching (wisdom · teaching, with a mind of equality, beings low, middle, and high, without increase or decrease), gathering by the great fruit (vow · once the buddha-fruit is gained, gathering all beings without remainder).

The prose commentary closes with a line: these verses of the ten gates are all "by differing gates stating the six perfections and the great vow" — change ten angles, ten gates, and what is stated is in fact one and the same thing: the mark of the bodhisattva is nothing but the various displays of the six perfections and the great vow.

XXVI. The sixteen names: the bodhisattva's sixteen epithets

The treatise further lists the bodhisattva's sixteen names — great being, one of wisdom, superior in attainment, subduer's son, subduer's upholder, one able to subdue, subduer's tusk, valorous, superior sage, guide, of great renown, having compassion, of great merit, one of masterful conduct, one of right speech. The prose commentary says "these sixteen names are all established according to meaning; every bodhisattva has them all in common." These are not sixteen kinds of bodhisattva, but the sixteen epithets of one and the same bodhisattva — each name drawn from one aspect of his quality.

XXVII. The awakenings: the reason he is named "bodhisattva" is that he "awakens"

At the tail of the list, the treatise comes back to the name "bodhisattva" itself — a "bodhisattva" is an awakening being. It uses several sets of "awakening" to explain this word "awaken," and the prose commentary opens out each set:

• The five awakenings (first set): the awakening of the real meaning (awakening to the no-self of person and dharma), the awakening of the great meaning (awakening to the meaning of self and other), the awakening of all (awakening to the meaning of all kinds), the constant awakening (though nirvāṇa is manifested, the awakening has no exhaustion), the awakening of means (awakening to the making of means according to occasion).
• The four awakenings: the awakening of following the self (awakening to "mind," where mind means the store consciousness), the awakening of small views (awakening to "the deliberating faculty," which is what is joined with the four afflictions such as the view of self and takes the store consciousness as its object), the awakening of the assemblage of consciousness (awakening to "consciousness," namely the six bodies of consciousness), the awakening of untrue discrimination (awakening to "untrue discrimination" — that is, the fore-going mind, deliberating faculty, and consciousness; the bodhisattva only awakens to the fact that these are but untrue discrimination). This set gathers Consciousness-Only's "mind · deliberating faculty · consciousness" all into "awakening": the bodhisattva's awakening is precisely awakening through the fact that mind, faculty, and consciousness are all nothing but untrue discrimination.
• The five awakenings (second set): the awakening of no object (awakening to the other-dependent nature), the awakening of the true meaning (awakening to the true nature), the awakening of never-being (awakening to the wholly-imagined nature), the awakening of fullness (awakening to all objects and all kinds), the awakening of the unfindable (awakening to the threefold sphere pure; the three spheres are what is to be awakened 〔the bodhisattva's object〕, that by which one awakens 〔the bodhisattva's body〕, and the nature of awakening 〔the bodhisattva's knowledge〕, these three being unfindable).
• The five awakenings (third set · matched to the manifesting of the eight aspects): the awakening of accomplishment (accomplishing the buddha-fruit), the awakening of the place (dwelling in the Tuṣita palace), the awakening of the womb (entering the mother's womb), the awakening of manifesting in sequence (leaving the womb, receiving the desires, going forth, cultivating the practice, accomplishing the path), the awakening of cutting off deep doubt (turning the great wheel of the Dharma for beings).
• The eleven awakenings: gained, not-gained, abiding (that is, awakening to the past, future, and present); with respect to self, with respect to others (inner awakening, outer awakening); with speech, without speech (coarse awakening, subtle awakening); with arrogance, arrogance cut off (inferior awakening, superior awakening); the not-yet-ripe, the already-ripe (the far awakening, the near awakening — "the awakening of the not-yet-ripe" means his awakening far off, "the awakening of the already-ripe" means his awakening near at hand). Because he can awaken to all, he is named bodhisattva.

So many "awakenings" in a row say one and the same thing: the reason a "bodhisattva" is a bodhisattva is that he is one who "awakens" — awake to the real, to beings, and to his own mind, faculty, and consciousness.

Conclusion: one list, one word "awaken"

Reading the whole chapter through, the Chapter on Qualities is an extremely long list of the bodhisattva's qualities — from the rare, the equal, benefit, the seven likenesses, to requital, hope, the fruits that do not fall empty, right practice, advance-and-retreat, true-and-counterfeit, dispelling coverings, to prophecy, certainties, the must-be-done, the must-be-done-daily, the superior kinds, on to the four provisional establishments, the four searchings, the four knowings-as-they-are, the five immeasurables, the eight fruits, the seven great meanings, the eightfold gathering, the five persons, the ten gates of marks, the sixteen names, the awakenings. The headings are many, but a few main lines stand out especially clear:

The chapter lists the rare, equality, the seven likenesses, the six true and counterfeit, advance and retreat, knowing bondage, transformation of the basis and liberation, the seven great meanings, and the eightfold gathering. Its account of what is bound and of person-self is reported according to the text and prose commentary; borrowed similes do not adjudicate it. One word, ‘awaken,’ gathers the list.

To close in a line: the chapter inventories the bodhisattva’s qualities and, within its own system, explains bondage, transformation of the basis, and liberation; this exposition reports those claims without further adjudication and closes on the word ‘awaken.’