大乘莊嚴經論 白話全本

〔Preface title〕 Preface to the Treatise Adorning the Mahāyāna Scriptures (《大乘莊嚴經論》). Composed by imperial command by your servant Li Baiyao, Right Mentor to the Crown Prince and Viscount of Anping.

〔1 · The Dharma comes east〕 (0589b25) Your servant has heard it said: when the Lord of Heaven received the unsurpassed Dharma, his blessings grew abundant; when the wheel-turning king accomplished the true and upright Way, the spirits of heaven and earth were of one virtue with him. So it is that a sage need only hold fast to the root of the matter, and its unseen transforming power quietly reaches everywhere; where sincerity is complete, a hidden response answers it in the unseen. Now His Majesty's heart turns toward the West (the source of the Dharma), and so the Dharma has flowed east into these central lands — as when the heaven-sent chart of the Great Plan was unrolled (the "Hongfan" chapter of the Book of Documents), and as when Emperor Ming of Han dreamed of the golden man with light streaming from his head (the omen that Buddhism was coming to China). The Buddha's own mouth spoke the wondrous scriptures, holding a teaching deep and secret; and those ancient records written on palm leaves, once brought out from the Nāga palace (Nāgārjuna's descent into the Nāga palace, where he obtained the Mahāyāna scriptures), have now been carried up into the imperial library.

〔2 · The Buddha's coming into the world and his saving work〕 (0589c01) Long ago the Buddha came into the world at Kapilavastu (Śākyamuni's homeland), threw open the gate of the Dharma, and — like a bright mirror hung up in the formless, like an empty boat that ferries beings across — carried living beings to the far shore. In him "emptiness" and "existence" dissolve together, "arising" and "ceasing" are both let go; he passes beyond all that thought and speech can reach, and stands free of every trace, past both motion and stillness. And yet, following conditions and appearing for the good of beings, he manifested himself and — in accord with each capacity — awakened right understanding in gods and men: he shook the great earth and gathered gods and men to him; he sent out a divine radiance that outshone the sun and moon — hundreds of millions of Mount Sumerus all bathed in the sound of his teaching, the whole vast thousandfold universe drawn into the field of his transforming work. Pitying beings bound by the three poisons of greed, hatred, and delusion as though by rope and shackle, grieving for them wrapped and covered by the five aggregates as though by a net, he mourned that this drifting life is as brief as a flash of lightning, and sighed that a life is as fragile as a vine hanging over a rushing stream. He opened the gate of the eight-precept observance, lighting the lamp of wisdom along the dark and dangerous road; he laid down the track of the three vehicles, carrying his compassion into this house on the verge of ruin (the "burning house," a figure for the three realms). He was like a dragon rising and the mist gathering to it, like a spirit stirring and heaven answering. Those who set their hearts on the great Way gaze at the "Dharma-cloud" and soar aloft; those who hear the sound of the teaching and awaken climb by degrees to the first ground and rest in benevolence. He lingered beneath the tall boughs of the Āmra grove (a mango garden), dwelt in the inner chamber of the Jeta grove (the Jetavana, Anāthapiṇḍada's park), drawing on the lingering moisture of the water of wisdom and receiving the last light of the sun of wisdom.

〔3 · After the passing, the true Dharma wanes〕 (0589c11) In time the Buddha halted his carriage by the Nairañjanā river and passed into final peace between the twin sāla trees (the Parinirvāṇa). From then on the sage's spirit grew more remote with each day, and the age of the image-teaching (the era of the semblance Dharma) slowly declined; the great meaning of the Dharma was in places distorted, and this true teaching stood on the verge of being lost. People forced strained readings and burrowed into one heterodoxy after another, splitting the tradition into more and more tangled strands — prizing the recent and denying the ancient, each taking his own road and setting up his own school. Even the beginning students in Vasubandhu's own line fell into confusions like the "Xihe mistake" (when Zixia taught at Xihe, his students mistook him for Confucius himself — a figure for disciples who cannot tell rightly what they are looking at); even those of complete realization, the peers of Nāgārjuna, only sighed the more deeply the "Eastern Lu lament" (Lu was Confucius's homeland — a figure for grief at the decline of the sage's Way). Reverently I consider this: the Dharma-jewel alone is the final truth, unconditioned in its very nature. This is why the scripture says: the Buddha takes the Dharma as his teacher; the Buddha is born from the Dharma; the Buddha abides by the Dharma. How could its worth be merely to fathom the subtle and see through the nature of things, to move in and out without hindrance and hold within it the primal breath of the world! (The Dharma's honour reaches far beyond even this.)

〔4 · Asaṅga compiled this treatise; the Bodhi chapter is the eye of the whole book〕 (0589c18) In the end — Heaven is called "great" because it works its powers through the round of cold and heat; Earth is called "thick" because it circulates its breath through mountains and marshes (each, by its own nature, brings all things to completion). In just this way, King Wen of Zhou, with the stature of a great sage, subtly drew out the Way of the Book of Changes, and Zuo Qiuming, holding to the virtue of being "ashamed of flattering words and a fawning face" (from the Analects), transmitted and set forth the sage's subtle words — all who have ever composed treatises upon the scriptures share this one same purpose (King Wen and Zuo Qiuming stand here for how Asaṅga composed a treatise to draw out the meaning of the Buddha's scriptures). The Treatise Adorning the Mahāyāna Scriptures was compiled by the Bodhisattva Asaṅga. After the Tathāgata's passing, the Bodhisattva — his inner brilliance breaking forth, the thirty-two marks nearly complete in him (falling only a little short of a Buddha), eight thousand million fetters loosed all at once at the wind of the teaching — spread the true Dharma abroad and adorned this "king among scriptures," making clear the root of Suchness and its qualities, setting forth the stages and practice-ground of the bodhisattvas, breaking the attachments of the Lesser Vehicle and establishing the framework of the Great Vehicle. Among its chapters the Bodhi chapter is the most subtle of all — it transforms the eight consciousnesses into the four wisdoms, then gathers the four wisdoms together to complete the three bodies; a treatment so full and detailed had never appeared in any scripture or treatise before, and may truly be called heard as never heard, seen as never seen.

〔5 · The present sage-sovereign decrees the translation〕 (0589c28) Our present sovereign (Emperor Taizong of Tang) has received the soaring mandate of Heaven, and the whole scope of his rule surpasses the kings before him. He can set aside his own station and humbly honour eminent monks, and his wisdom reaches through all things; answering the destiny of a human sovereign, his virtue shines with the three illuminations. His kindness is proclaimed outward while his divine insight rests still within; seated at the throne he directs the hundred spirits, and with robes hanging and hands folded he receives the homage of ten thousand kingdoms. He governs the very beginnings of creation and breathes in tune with the turning of yin and yang; his work accomplished, he made music and set forth the Shao dance; his rule secured, he ordained the rites, and his every movement stirs the kingfisher-plumed imperial canopy. The lands the golden-wheel king governs are guarded to their farthest borders; and though the "mustard-seed city" be filled to the brim (a figure for the vast length of an aeon), the fortune of his state (symbolized by the sacred tortoise and the ritual tripods) is without end. Making bright and setting forth the great design, guiding the multitude of beings, he decreed that all the Buddhist scriptures and treatises be translated in full.

〔6 · The chief translator Prabhākaramitra and the translation bureau〕 (0590a06) The Tripiṭaka master Prabhākaramitra of the kingdom of Magadha — his name rendered in the Tang tongue as "Bright-Friend" — came of the kṣatriya royal line of Central India, and entered the capital in the twelfth month of the first year of Zhenguan (627). Pure and diligent in his keeping of the precepts, bright and quick in learning and understanding, his highest attainment came near to the first fruit (of the path) and his many talents were second only to those all but sages. Carrying on the pure legacy of Fotucheng and Kumārajīva, he came in audience to this superior land, and with the free spirit of Daosheng and Huiyuan he strode high through the gate of the profound teaching; the Emperor held him in his regard, and the Crown Prince treated him with reverence. For breadth of learning and power of memory, and for probing the hidden and penetrating the subtle, not one of the great monks of the capital failed to esteem him. And so, in the fourth year of Zhenguan (630), he reverently received the clear imperial command. It was further decreed that Fang Xuanling — Left Vice-Director of the Department of State Affairs and Duke of Xing — together with Du Zhenglun — Cavalier Attendant-in-Ordinary, acting as the Crown Prince's Left Mentor — should review and finalize the work; and that the doctrinal masters Huicheng, Huilang, Fachang, Zhijie, Tanzang, Zhishou, Daoyue, Huiming, Sengbian, Sengzhen, Falin, Lingjia, Huize, Huijing, Xuanmo, Sengqie, and others, should together carry out this excellent undertaking at Shengguang Monastery. It was further decreed that Xiao Jing — Chamberlain of the Court of the Imperial Treasury and Viscount of Lanling — should have overall charge of overseeing and editing the work.

〔7 · This treatise is the root; the completed fascicles and chapters〕 (0590a19) The Tripiṭaka master (Prabhākaramitra) said: "Abroad, all who study the Great and Lesser Vehicles take this treatise as their root; one who does not master it cannot spread the Dharma." For this reason all who worked on the translation studied it deeply and gave it their special care. The Dharma master Huijing, keen and broadly learned, took charge of receiving the sense and shaping the wording; the Dharma master Xuanmo, well-versed in the Indian tongue and also skilled in doctrine, translated the words with the utmost care, without a single error. At the beginning of the first month of the seventh year (Zhenguan 7, 633), the whole redaction was completed, compiled into thirteen fascicles and twenty-four chapters. His Majesty then decreed that Li Baiyao — Right Mentor to the Crown Prince and Viscount of Anping — should compose this preface. And so it is.

The Occasion is the opening of the whole treatise. It explains why this treatise is called an adorning (莊嚴 — to deck out, to bring to light): why one should adorn the scriptures of the great vehicle, with what one adorns them, and for whom.

The wisdom of meaning works out the many meanings, its words and lines all without stain; to rescue suffering beings, for compassion is its very nature. Skillfully teaching the Dharma of skillful means — namely, the supreme vehicle — for the sake of those who arouse the great mind, it is shown, in brief, by five meanings.

Through a chain of questions and answers, the commentary sets forth the occasion of the whole treatise:

〔Question〕 "Adorning the scriptures and treatises of the great vehicle" — who is able to adorn them? 〔Answer〕 The wisdom of meaning (義智 — the wisdom that penetrates the meaning of the Dharma) is able to adorn them. 〔Question〕 How does the wisdom of meaning adorn? 〔Answer〕 By opening up and working out the many meanings. 〔Question〕 By what does it open and work them out? 〔Answer〕 By words and lines. 〔Question〕 By what kind of words and lines? 〔Answer〕 By stainless words (words that can lead to the city of nirvāṇa) and stainless lines (lines whose letters and phrasing exactly correspond). If one were to depart from stainless words and lines, the many meanings could not be brought to light. 〔Question〕 For what reason does one adorn? 〔Answer〕 To rescue suffering beings. 〔Question〕 Beings make their own suffering and undergo it themselves — on what ground are they to be rescued? 〔Answer〕 Because one who is a bodhisattva has great compassion for his substance, and so pity naturally arises. 〔Question〕 If it is for the sake of rescuing others from suffering, then what Dharma is it that one adorns? 〔Answer〕 One adorns the Dharma of skillful means that the Tathāgata teaches so skillfully. 〔Question〕 What Dharma of skillful means? 〔Answer〕 It is the supreme vehicle (最上乘 — the great vehicle). 〔Question〕 For whom does one adorn? 〔Answer〕 For those who arouse the mind of the great vehicle. 〔Question〕 By how many meanings does one adorn? 〔Answer〕 In brief, it is shown by five meanings. 〔Question〕 Which five meanings? (The next verse answers with five similes.)

Like gold wrought into a vessel, like a flower just now in bloom, like eating fine fare, like understanding the written word, like opening a jewel-casket — by each of these one gains delight; the adorning of the Dharma by the five meanings brings delight just so.

Here the five similes are precisely similes for that "adorning by the five meanings." In their proper order, they can lead the one who arouses the great mind to incline in confidence, receive the teaching, reflect, cultivate, and realize.

〔Question〕 How so? 〔Answer〕

1. The simile of gold wrought into a vessel: to make him incline in confidence, transforming his mind.
2. The simile of a flower just now in bloom: to make him receive the teaching, opening it forth for him.
3. The simile of eating fine fare: to make him reflect, gaining the savor of the Dharma.
4. The simile of understanding the written word: to make him cultivate, no longer doubting and imagining in vain.
5. The simile of opening a jewel-casket: to make him realize — to awaken to and realize for himself the jewel of the "true factors of awakening" (the components of enlightenment).

By adorning and setting forth the great vehicle through these five meanings, one is able to make people give rise to love and delight for the great vehicle. 〔Question〕 If that Dharma is already complete in its own qualities, what need is there still to adorn it? 〔Answer〕 (The following three passages answer this question.)

Like a fair substance that, adorned, before the mirror gives rise to surpassing joy, once the wondrous Dharma has been adorned, the joy gained is greater still.

Just as a substance already fair, once further decked out and reflected in the mirror, gives rise to surpassing joy — because there is something delightful to see — so too the bodhisattva: taking the meaning of the adorned wondrous Dharma into his own mind, he gives rise to surpassing joy — because there is a Dharma that has been heard. (One sees, then, that the adorning is not superfluous: it lets the beauty of the wondrous Dharma "come forth into view," so that both oneself and others rejoice by it.) 〔Question〕 What qualities, after all, does that Dharma have, such that it is worth adorning thus, and worth urging people to revere and receive it in confidence? (The next three verses answer.)

Like drinking bitter medicine — when the illness is cured, it becomes pleasure; abiding in the letter and understanding the meaning, the bitter and the pleasant are just so. Like the hard task of serving a king — through the task one gains authority and power; just so, the hard-to-understand meaning — through understanding it one gains the wealth of Dharma. Like seeing an uncut jewel — not discerning it, one does not treasure it; just so, hearing the wondrous Dharma — not awakening to it, one takes no joy.

These three verses display, in order, three qualities of the wondrous Dharma: first, that it is a cause of severing hindrances; second, that it is a cause of mastery; third, that it is a cause of wondrous joy.

1. The cause of severing hindrances (like taking bitter medicine): bitter medicine, when first taken, is bitter (hard to swallow); once the illness is well, it is pleasure. The wondrous Dharma is likewise: while one abides on the letter it is bitter (the savor is hard to gain); once one understands the meaning it is pleasure (the illness of the hindrances is broken).
2. The cause of mastery (like serving an awe-inspiring king): at first it is bitter (hard to meet his intent); afterward, having gained authority and power, it is pleasure. The wondrous Dharma is likewise: while one reflects on it it is bitter (the meaning is deep and hard to understand); once one has thought it through it is pleasure (the noble wealth increases).
3. The cause of wondrous joy (like seeing an uncut jewel): while one cannot yet discern it one does not treasure it (supposing it useless); once one recognizes it, one deeply prizes it (knowing it has use). The wondrous Dharma is likewise: at the start of practice one takes no joy (suspecting it empty and useless); once one has cultivated it, one deeply delights (knowing it has great use).

(Here the chapter on The Occasion ends.)

This chapter establishes that the Great Vehicle is the Buddha's word. Its argument unfolds through a sequence of doubts and replies.

Someone doubts: this Great Vehicle (大乘, mahāyāna) is not what the Buddha taught — so how could all these qualities be gained from it? The commentary replies: I will now break through that net of doubt and establish that the Great Vehicle truly is the Buddha's word.

No forewarning, yet arising together; not [the doubter's] practice, yet accomplishing; substance, non-substance, capacity to remedy, and difference of letter — by these eight causes it is established.

Establishing that the Great Vehicle is the Buddha's word, there are, in brief, eight causes:

1. No forewarning: when the teaching of a former Buddha is about to be exhausted and a later Buddha appears in the world, the World-Honored One always forewarns of what will differ in the time to come. If this Great Vehicle were not the true Dharma, why did the World-Honored One not forewarn of it at the outset (saying, "there will arise a Great Vehicle counterfeiting the true Dharma")? Precisely because there was no such forewarning, we know the Great Vehicle is the Buddha's word.
2. Arising together: the Listener's Vehicle (聲聞乘, the śrāvaka-yāna) and the Great Vehicle are neither earlier nor later — they run together in the world at one and the same time. On what grounds do you decide that the Great Vehicle alone is not the Buddha's word?
3. Not [the doubter's] practice: the Great Vehicle is deep and vast; it is not something a person who relies on conjecture can believe, still less something he can practice. Even among the many treatises composed by the non-Buddhist paths, no such seed of the Great Vehicle is to be found. Precisely because [those outsiders] cannot bring it forth, we know it is the Buddha's word.
4. Accomplishing: suppose you say, "some other one who attained awakening taught a Great Vehicle — it was not this present Buddha who taught a Great Vehicle." If you hold this, you only confirm my point: that one who attained awakening was likewise a Buddha, for it is said [that he too taught it] — so "a Buddha taught the Great Vehicle" is established.
5. Substance: suppose you say, "some other Buddha has the substance of the Great Vehicle, but this Buddha does not." This too confirms my point: the Great Vehicle admits no difference — its substance is one.
6. Non-substance: suppose you say, "this Buddha has no substance of the Great Vehicle" — then the Listener's Vehicle too would have no substance. And suppose you say, "the Listener's Vehicle, being the Buddha's word, has substance; the Great Vehicle, not being the Buddha's word, has none" — then you fall into a grave fault: for it makes no sense that, with no Buddha-Vehicle, a Buddha should nonetheless appear in the world to teach the Listener's Vehicle.
7. Capacity to remedy: by practicing in reliance on this Great Vehicle, one gains non-conceptual knowledge (無分別智, nirvikalpa-jñāna); and by non-conceptual knowledge one can destroy the afflictions. Since it has this remedial power, one cannot say there is no Great Vehicle.
8. Difference of letter: the Great Vehicle is deeply profound; its meaning does not follow the surface of the letter. One should not, in every case, take the meaning by following the letter and thereby say it is not the Buddha's word.

〔Question〕Suppose you say, "the Buddha gave no forewarning at the outset because, with an effortless mind, he simply set the matter aside and did not forewarn of it." 〔Answer〕This is not so (the next verse answers).

The Buddhas have three grounds — present seeing, and guarding the Dharma, and the Tathāgata's unobstructed knowledge; one who "sets it aside" — it cannot be so.

To say the Great Vehicle is not the Buddha's word is a grave obstruction. The Buddhas have three grounds — how could they "set it aside and give no forewarning"? First, effortless knowledge arises unceasingly, and the eye [of wisdom] sees unceasingly. Second, they ever exert right diligence and guard the true Dharma. Third, the Tathāgata's power of knowledge is wholly without obstruction. On these three grounds, your saying that the Buddha "set it aside and gave no forewarning" does not stand to reason.

〔Question〕Again you say, "the Listener's Vehicle is itself the substance of the Great Vehicle" (since by the Listener's Vehicle too one can attain great awakening). 〔Answer〕This too is not so (the next verse answers).

Not complete, not un-contradicting, not [its] practice, not [its] instruction — therefore the Listener's Vehicle is not itself the Great Vehicle.

There are four reasons why the Listener's Vehicle is not itself the substance of the Great Vehicle:

1. Not complete: the Listener's Vehicle has no instruction for the benefit of others; it instructs only for one's own weariness [with saṃsāra], craving for release, and liberation.
2. Not un-contradicting: suppose you say, "the Listener's Vehicle too, by its own methods, instructs others — and this counts as instruction for others' benefit." Not so. For though it settles others by way of self-benefit, [the listener] himself still only seeks nirvāṇa and diligently practices [his own] method; one cannot by this attain great awakening.
3. Not [its] practice: suppose you say, "if one long practices the practice of the Listener's Vehicle, then one attains the fruit of great awakening." Not so, for it is not the method [for that]. The Listener's Vehicle is not the method for great awakening; no length of practice by a non-method can attain the fruit of the Great Vehicle — like milking a horn to get milk: no matter how one squeezes, none can be got.
4. Not [its] instruction: the instruction that the Great Vehicle has, the Listener's Vehicle has not.

Therefore the Listener's Vehicle is not itself the Great Vehicle. 〔Question〕Now I will further show you where the two contradict.

Arousing the mind, and instruction, method and sustaining-power, the length of time — the lower and the higher vehicles: in all five matters they differ.

The Listener's Vehicle and the Great Vehicle have five contradictions:

1. Difference in arousing the mind, 2. difference in instruction, 3. difference in method: the Listener's Vehicle's arousing of the mind, instruction, and diligent method are all only for gaining nirvāṇa for oneself; the Great Vehicle's are all for the benefit of others.
2. Difference in sustaining-power: the Listener's Vehicle's sustaining-power (its power to uphold and gather) is small, because its store of merit and wisdom is small; the Great Vehicle's is great, because its store of merit and wisdom is great.
3. Difference in length of time: the Listener's Vehicle needs but a short time — as little as three lifetimes to gain liberation; the Great Vehicle needs a long time, passing through three great incalculable eons (三大阿僧祇劫, an immeasurably long course of practice).

In all this they contradict; therefore one should not, by the practice of the Lesser Vehicle, seek the fruit of the Great Vehicle.

〔Question〕Again you say, "the Buddha's word has three marks: first, it enters the discourses (修多羅, the sūtra); second, it displays the discipline (毘尼, the vinaya); third, it does not contradict the emptiness of dharmas. But you take 'all dharmas are without self-nature' as your teaching, which contradicts these three marks — so it is not the Buddha's word." 〔Answer〕This is not so (the next verse answers).

It enters its own Great Vehicle scriptures; it displays its own extinction of the afflictions; its vast and profound meaning does not contradict its own emptiness of dharmas.

Now this Great Vehicle too does not contradict the three marks: it enters its own Great Vehicle discourses, and it displays its own remedy for the afflictions (the bodhisattva takes "discrimination" itself as the affliction to be cut off — this is its discipline); and its vast and profound meaning is precisely the "emptiness of dharmas" that the bodhisattva cultivates, and by not contradicting this emptiness he attains great awakening. Therefore the Great Vehicle does not contradict the three marks.

〔Question〕As for what was said earlier — "not [the doubter's] practice" — I will now make this point plainer, so as to bring you to belief.

Reliant and unsettled, taking the conventional as object and not universal, the one who shrinks back — such a conjecturing person: how could he understand the meaning of the Great Vehicle?

For five reasons the one who relies on conjecture cannot enter the domain of the Great Vehicle: his knowledge is reliant (it arises in reliance on teaching, and is not a knowledge born of realization); it is unsettled (at times yet another view arises in him); it takes the conventional as object (he gauges only the conventional truth, and does not reach the ultimate truth, 第一義諦); it is not universal (though he gauges the conventional truth, he gains only a partial understanding and does not understand the whole); and it is one that shrinks back (once cornered in debate, he falls silent). The knowledge of the Great Vehicle, by contrast, is without reliance and, in the end, never shrinks back — for in measureless scriptures there are hundreds of thousands of verses expounding the Dharma of the Great Vehicle, and having gained this Dharma one's eloquence is inexhaustible. Therefore the Great Vehicle is not the domain of the conjecturing person.

〔Question〕You say the Listener's Vehicle is not the method for the Buddha's awakening; if so, what then is?

The vast and the profound: maturing [beings] and the non-conceptual — declaring these two methods, this itself is the Supreme Vehicle.

The vast refers to the supernormal powers — by which, through extremely diligent method, one brings others to faith and understanding (this is for "maturing sentient beings"). The profound refers to non-conceptual knowledge — because it is hard to practice (this is for "maturing the Buddha-Dharma"). Declared in order: the first is for maturing sentient beings, the second for maturing the Buddha-Dharma. These two — the vast and the profound — are the method for supreme awakening, and are themselves the substance of the Supreme Vehicle.

〔Question〕If so, when someone gives rise to dread toward this, what is the fault?

Dreading where one should not dread, by that dread one is set aflame; because dread draws on demerit, over long time a train of harms arises.

If someone gives rise to dread, groundlessly, where there is nothing to dread (dreading this profound Dharma of the Great Vehicle), that person falls into the fiercely hot evil destinies and is set aflame. Why? Because this dread draws forth the arising of a vast store of demerit, and by this offense that person is made to undergo great burning distress for measureless eons.

〔Question〕By what cause, again, does that person give rise to this dread?

Not [of the] lineage, not [with] Dharma-friends, of little wisdom and little causal power — dreading this deep and wondrous Dharma, he falls away from great awakening.

If someone gives rise to dread, it is by four causes: first, not of the lineage (he lacks the bodhisattva's lineage, 種性, gotra); second, not [with] Dharma-friends (he is far from the good spiritual friend); third, little wisdom-power (he has not yet understood the emptiness of dharmas of the Great Vehicle); fourth, little causal power (in former lives he did not plant such roots-of-good in their own nature as the perfections, 波羅蜜, pāramitā). By these causes he perversely gives rise to a notion of dread toward the deep and wondrous Dharma; and by that notion, the twofold store of merit and wisdom of great awakening, which he ought to have gained, he does not gain — this is called "falling away." You should know that the harm of this "falling away" is most profound and grave.

Having stated the fault of dread and its cause, the text next states the reasons why one should not dread.

No difference means each has none; a difference means [it is] a steep height; no comparison, teaching of many kinds, continuous teaching, teaching through many gates. Its meaning is not as the letter has it — the Buddhas' profound substance: the wise one of right contemplation should know he need not dread.

The commentary sets out many reasons showing that the wise one of right contemplation need not dread the Great Vehicle:

• No difference means each has none: suppose you say, "the Listener's Vehicle is itself the Great Vehicle, with no substance apart from the Great Vehicle." If so, then the Listener's and the Solitary-Awakener's Vehicles in turn have no substance (because they too would be attaining Buddhahood). If it is so, then all are the Buddha-Vehicle — so what is there to dread?
• A difference means [it is] a steep height: if you grant that there is a substance of the Great Vehicle distinct [from the others], then this substance is the path of all-knowledge — the foremost, the steep and lofty height (because it is hard to cross). Toward this one should only look up in faith — why dread it?
• No comparison: within one and the same time there are not two Great Vehicles appearing together for comparison — so why dread this one and not dread that? (This shows the dread is groundless.)
• Teaching of many kinds: this Great Vehicle does not teach emptiness alone; it also teaches the vast store of merit and wisdom. One should grasp this intent — why dread emptiness alone?
• Continuous teaching: at all times [the Great Vehicle] decidedly and continuously teaches emptiness — you are not hearing it for the first time, so what is there to dread?
• Teaching through many gates: in scripture after scripture, through many gates and varied teachings (such as suchness, the nature-of-dharmas, the reality-limit), it reveals the great function of the Great Vehicle, breaks all discriminations, and gains non-conceptual knowledge. If these teachings had no great function, the Tathāgata would only say "emptiness" and would not teach suchness, the nature-of-dharmas, the reality-limit, and the rest. Since he does teach many gates, why dread emptiness alone?
• Its meaning is not as the letter has it: the Great Vehicle is deeply profound and not as the letter has it — why take the meaning by following the letter and dread emptiness?
• The Buddhas' profound substance: the Buddha-nature is deeply profound and hard to cognize all at once; one should seek to discern it — why dread it?

For all these reasons, the wise one of right contemplation need not dread the Great Vehicle.

Having stated the reasons for not dreading, the text next states the knowledge that can practice this Dharma.

Following in order — hearing, reflecting, cultivating — one gains the Dharma and gains wisdom; this knowledge practices this Dharma: what you have not yet gained, do not disparage.

If someone at the very first, relying on the good spiritual friend, can give rise to right hearing; then, toward the right meaning, can give rise to right recollection (right reflection); then, toward the domain of reality, gives rise to right knowledge; then, from this and that, gains realization of the Dharma-fruit; then, from that afterward, gives rise to the knowledge of liberation — this person's knowledge, following its ever-deeper and further penetration, is able to practice this Dharma. If you yourself lack such knowledge, you should not flatly say it is not the Buddha's word.

Having stated the knowledge that can practice this Dharma, the text next blocks the phrases of dread toward this Dharma.

"I do not understand it"; "what he understands is not deep"; "the deep is not gained by conjecture"; "understanding the deep gains liberation" — none of these dreads should be so.

Against the four causes of dread, the commentary blocks each in turn:

• "This deep Dharma is not something I can understand" — to dread on this account is not right.
• "What the Buddha understands is likewise not deep" — since it is a deep Dharma, why say it is [not] deep? To dread on this account is not right.
• "Why is this deep [meaning] not the domain of conjecture?" — to dread on this account is not right.
• "Why is it that the one who understands the deep meaning alone can gain liberation, and not the person of conjecture?" — to dread on this account is not right.

(None of these pretexts for dread will stand.) Having blocked the phrases of dread, the text next, by [your very] disbelief, establishes the Great Vehicle.

Through little faith, little element, little companionship, one does not understand the deep and great Dharma; and by your not understanding, my Supreme Vehicle is established.

Little faith (a narrow and inferior faith-and-understanding), little element (the seeds perfumed within the store consciousness, 阿梨耶識; 阿賴耶識, ālaya-vijñāna, are small), little companionship (those of similar faith and element are one's retinue) — if these three are all small, then one does not believe there is a Great Vehicle besides. Yet by this very disbelief of yours, the Supreme Dharma I have set forth is confirmed (the deep Dharma is, from the start, not what those of little faith and little element can believe; your disbelief precisely attests its loftiness and depth).

Having established the Great Vehicle, the text next blocks the slandering of the Great Vehicle.

By what you have heard you gain awakening; what you have not heard, take care not to slander; measureless [teaching] remains unheard — the slanderer wreaks the karma of folly.

Following the little you have heard, you gain some awakening; you should not, following what you have heard, turn about and give rise to slander. That you give no belief to what you have not heard — this may pass. Why? Because, not having accumulated roots-of-good, what you have not heard is much; so take care not to slander. If, without discernment, you give rise to slander, you only increase the karma of folly, and destroy even what you heard before.

Having blocked slander, the text next blocks wrong thinking.

Taking meaning as the letter has it, following one's own mind and falling from true wisdom, slandering the teaching, and making light of the Dharma — from these a great fault arises.

Following one's own mind (grasping one's own view and not seeking the meaning from the side of the wise); falling from true wisdom (falling away before one has gained the true understanding of things as they are); slandering the teaching (reviling what is well said); making light of the Dharma (envying what one has heard) — from these comes demerit, and in the next body one undergoes great and painful retribution: this is called the arising of a great fault.

Having blocked wrong thinking, the text next blocks ill will.

Ill will is evil by its own nature; being unwholesome, it should not be aroused, still less turned upon a wholesome object — one should cast off this great fault.

Ill will is a mind of hatred and envy. That it is "evil by its own nature" means this mind is an offense in its very nature — it should not be aroused even toward a faulty dharma, still less turned upon a faultless dharma (the Great Vehicle). Therefore one should urgently cast it off, for the sake of [avoiding] its great harm.

(Here the chapter on Establishing the Teaching ends.)

As before, the great vehicle (大乘, mahāyāna) has now been established (the chapter Establishing the Teaching has set it up). Next, relying on the great vehicle, the text takes up "the most supreme refuge."

If a person takes refuge in the Three Jewels, to take refuge in the great vehicle is the first; all-pervading and valiant, [yet] in the fruit attained none can match it.

Among all refuges in the Three Jewels, know that taking refuge in the great vehicle is the very first. Why? Because its own nature is supreme through fourfold "great" meaning. Which four meanings? First, the meaning of being all-pervading; second, the meaning of valor; third, the meaning of the fruit attained; fourth, the meaning of being beyond reach. These four meanings will be explained one by one below. Precisely because it holds these four meanings, there are many hindrances of every kind; of those who would take this refuge, some are able and some are not — those who are able are the supreme ones.

Having spoken of the supremacy of this refuge, the text next exhorts one to make this supreme refuge.

Hard to arouse and hard to accomplish, it calls for great resolve; to accomplish the benefit of self and others, one should make the supreme refuge.

Hard to arouse refers to the supreme vow — for it is a vast pledge (and so hard to give rise to). Hard to accomplish refers to the supreme practice — for it must pass through immeasurable eons (and so is hard to bring to completion). Precisely because of such difficulty, one should all the more arouse a great and vast resolve. Why? Because it is in order to accomplish the benefit of others and the benefit of self. Benefit of others refers to the vow-and-practice — for vow-and-practice is the cause of good renown (a fine name spreading far). Benefit of self refers to the great purpose — for the great purpose is the fruit attained as one's own substance (the substance of one's own Buddha-fruit).

The four meanings were named above; now the text first speaks of the meaning of being all-pervading.

Beings all-pervading, the vehicles all-pervading, wisdom all-pervading, quiescence all-pervading — this is called the one of wisdom's fourfold all-pervading.

The one who takes refuge in the great vehicle has four kinds of "all-pervading": first, beings all-pervading — because one would deliver all sentient beings without exception. Second, the vehicles all-pervading — because one skillfully comprehends the dharma of the three vehicles (the listeners [śrāvaka], the solitary awakeners [pratyekabuddha], and the bodhisattvas). Third, wisdom all-pervading — because one penetrates the twofold no-self (the no-self of persons and the no-self of dharmas). Fourth, quiescence all-pervading — because one knows that saṃsāra [birth-and-death] and nirvāṇa are one in substance, of a single flavor (identical, not two), and does not falsely discriminate between "faults" (the faults of saṃsāra) and "qualities" (the qualities of nirvāṇa).

Having spoken of the meaning of being all-pervading, the text next speaks of the meaning of valor.

Aspiring to the Buddha's awakening, unretreating in practice hard to practice, the equal awakening of all Buddhas — valor supreme is threefold.

The refuge in the great vehicle has three kinds of supreme valor: first, valor supreme in vow — when taking refuge in the Buddha, one aspires to great awakening (大菩提, bodhi) and gives rise again and again to gladness, because one knows deeply its supreme qualities. Second, valor supreme in practice — when one rises up and cultivates practice, one does not retreat and does not bend, because what one practices is practice hard to practice. Third, valor supreme in fruit — when one reaches Buddhahood, one is awakened equal to all Buddhas. Further, by such valor, those children of the Buddhas (the bodhisattvas) constantly attain "the good birth" (a supreme birth).

Arousing the mind and the perfection of wisdom, the fullness of the stores and great compassion — as seed and as birth-mother, as womb and nurse, [these are] supreme.

The bodhisattva's "good birth" has four meanings: first, supremacy of seed — the mind of awakening (菩提心, bodhicitta) is the seed. Second, supremacy of birth-mother — the perfection of wisdom (般若波羅蜜, prajñā-pāramitā) is the birth-mother. Third, supremacy of womb — the upholding of the two stores of merit and wisdom is the womb. Fourth, supremacy of nurse — the nurturing of great compassion is the nurse. Further, this one of "good birth," by reason of valor, constantly attains "the supreme body" (a supreme body).

Wondrous marks, accomplishment, birth, and power, great bliss and great skillful means — these four accomplishments are what is called the supreme body.

The bodhisattva's "supremacy of body" is of four kinds: first, supremacy of form — one attains the wondrous marks that adorn the body, surpassing the marks of a wheel-turning king and the like. Second, supremacy of power — one attains the sovereign power to "ripen sentient beings." Third, supremacy of bliss — one attains the boundless bliss of the highest quiescence, the bliss of the Buddha-ground. Fourth, supremacy of wisdom — one attains the great skillful means to rescue and deliver all sentient beings. These four accomplishments are what is called the Buddha-child's "good birth" — namely, accomplishment of form, accomplishment of power, accomplishment of bliss, and accomplishment of wisdom. Further, by reason of such valor, one comes to resemble a "prince."

Radiance conferred, mastery of the dharma, skillful in speech and good at governing and gathering — by these four causes the Buddha-lineage is then unbroken.

By four causes the royal lineage of the world is kept unbroken: first, entering the [heir's] position and receiving investiture (entering the position of crown prince, receiving the office of consecration); second, being pre-eminent and unopposed (high in position, with none able to oppose); third, being skilled at deciding and judging (skilled in adjudicating affairs of state); fourth, being clear in reward and punishment (reward and punishment made plain). The Buddha-child of "good birth" is just so (by four causes the Buddha-lineage is kept unbroken): first, receiving the conferred radiance — namely, all the Buddhas send forth great radiance and grant him the office of consecration. Second, mastery of the dharma — namely, within all dharmas his wisdom is sovereign, and no other can oppose it. Third, skill in speech — namely, within the assembly of Buddhas, he is skilled at proclaiming the true dharma. Fourth, good at governing and gathering [善治罰；the verse reads 善治攝] — namely, toward those who uphold the training-precepts, he can govern their faults and gather in their qualities. Further, by reason of such valor, one comes to resemble a "great minister."

Entering the perfections, seeing the factors of awakening, upholding the secrets, benefiting beings — by these four causes one comes to resemble a great minister.

There are four causes that are the qualities of a great minister: first, entering the king's forbidden palace; second, seeing the king's wondrous treasures; third, keeping secret the king's confidential words; fourth, bestowing gifts at will. The valiant bodhisattva is just so: first, one is ever able to enter well into the perfections [波羅蜜, pāramitā] (as entering the forbidden palace). Second, because one does not forget the dharma, one ever sees, throughout the scriptures everywhere, the treasure of "the great factors of awakening" (as seeing the wondrous treasures). Third, one ever upholds the three secrets of the Tathāgata — of body, speech, and mind (as keeping secret the confidential words). Fourth, one is ever able to benefit boundless sentient beings (as bestowing gifts at will).

Having spoken of the meaning of valor, the text next speaks of the meaning of the fruit attained.

Merit and honor, existence-bliss and also the cessation of suffering, realized bliss and the realized store of dharmas, the exhaustion of perfuming, and the relinquishing of both existence and cessation.

The one who takes refuge in the great vehicle attains these eight fruits: first, at the time of confident understanding, one attains the great store of merit. Second, at the time of arousing the mind, one attains honor within the three existences [the birth-and-death of the three realms]. Third, at the time of deliberately taking birth (for the sake of delivering beings), one attains bliss within the three existences. Fourth, at the time of understanding the equality of self and other, one attains the "cessation of the great mass of suffering" (the stilling of one's own great mass of suffering), and also attains the power to "extinguish the suffering of all sentient beings." Fifth, at the time of entering the forbearance of the non-arising [of dharmas], one awakens to and realizes the highest bliss. Sixth, at the time of attaining awakening, one realizes the "great store of dharmas" (法陰 [the dharma-body / the dharma-mass]). This store of dharmas is the dharma-body. Such a dharma-body is called "great," called "supreme," called "constant," and called "the good aggregation": because it is the ground of the treasury of dharmas — boundless sūtras and the rest — it is called great; because it is the highest among all dharmas, it is called supreme; because it is forever without end, it is called constant; because it is the aggregation of wholesome dharmas such as the powers and the fearlessnesses, it is called the good aggregation. Seventh, one attains "the exhaustion of the aggregation of perfuming" — the perfumed aggregation [the store of latent impressions] is forever extinguished without remainder. Eighth, one attains "the relinquishing of both existence and cessation" — "relinquishing existence" is not abiding in saṃsāra; "relinquishing cessation" is not abiding in nirvāṇa.

Having spoken of the meaning of the fruit attained, the text next speaks of the meaning of being beyond reach.

Great substance and great purpose, boundless and inexhaustible, through the wholesome, worldly and world-transcending, and through ripening and supernormal power.

The wholesome roots possessed by the one who takes refuge in the great vehicle, by four causes, no listener or solitary Buddha [pratyekabuddha] can match: first, great substance; second, great purpose; third, boundless; fourth, inexhaustible. 〔Question〕 How is this so? 〔Answer〕 Great substance refers to the worldly wholesome roots, which already come to surpass those of the two vehicles. Great purpose refers to the world-transcending wholesome roots — for the world-transcendence of the two vehicles is merely for their own benefit (whereas these wholesome roots can benefit others). Boundless refers to the wholesome roots of "ripening," which can ripen boundless sentient beings. Inexhaustible refers to the wholesome roots of "supernormal power," which do not run dry even up to the nirvāṇa without remainder.

Having spoken of the supreme meaning of the refuge, the text next speaks of the divisions of the refuge.

Aspiration and great compassion, all-kinds-of-knowledge and non-retreat, the threefold going-forth and the twofold attainment — the divisions are of six kinds.

The refuge has six divisions: first, its own nature; second, its cause; third, its fruit; fourth, its work; fifth, its concomitance; sixth, its class. It takes aspiration [悕望] as its own nature — because with whole-hearted mind one seeks the Buddha-substance (the substance of the Buddha-fruit). It takes great compassion as its cause — because it is for the sake of all sentient beings. It takes all-kinds-of-knowledge (種智, sarvajñatā, the knowledge of all modes) as its fruit — because one would attain unsurpassed awakening. It takes non-retreat as its work — because in practicing the hard-to-practice practice of benefiting others one does not retreat and does not bend. It takes the threefold going-forth as its concomitance — because one is complete in the going-forth practice of the three vehicles. It takes the twofold attainment as its class — "conventional attainment" and "dharma-nature attainment," which are the difference between coarse and subtle.

Having spoken of the divisions of the qualities, the text next speaks of the divisions of practice.

Taking refuge holds a great purpose: the store of qualities grows and increases; with intention and compassion pervading the world, one broadly spreads the great and holy dharma.

The "great purpose" is the practice of benefiting self and other. The practice of benefiting self refers to the growth of qualities. This growth is again of many kinds: whether by "reckoning" (measuring), by "counting" (numbering), or by "time-span" (duration), it is without any limit — because it cannot be reckoned and cannot be known by counting, and because it is practiced constantly to the very end, its time without any bound. The practice of benefiting others refers to pervading all sentient beings with intention and compassion, and to spreading, broadly and diligently and by skillful means, the "great and holy dharma." The "great and holy dharma" is the dharma of the great vehicle.

Here the chapter on Taking Refuge reaches its consummation (comes to its complete fulfillment).

This chapter's account of lineage intersects with ancient debates over five lineages and one lineage; the edition records the parallel traditions without deciding between them.

Having spoken of taking refuge, the text next speaks of the distinctions of lineage (種性, gotra — the spiritual capacity for awakening, the inner seed).

There are essence, supremacy, kind, and character, faults and qualities, the gold-simile and the jewel-simile: nine categories, four each.

Lineage may be considered under nine headings: (1) it has an essence, (2) supremacy, (3) intrinsic nature, (4) character, (5) kinds, (6) faults, (7) qualities, (8) the simile of gold, (9) the simile of the jewel. Each of these nine, in turn, has four subdivisions. This verse states the whole in summary; the verses that follow explain each in turn. First, then, the analysis of "it has an essence."

By realm and by faith, by practice and by fruit — by these four distinctions one should know that the lineage has an essence.

Lineage has an essence, [known] through four distinctions: (1) by the distinction of realm, (2) by the distinction of faith, (3) by the distinction of practice, (4) by the distinction of fruit.

1. By the distinction of element (界, the elemental disposition, the seed-nature): sentient beings have manifold elements, differing without measure, as the Sūtra of the Many Elements (《多界修多羅》) teaches. Because the elements differ, one should know that the lineages of the three vehicles (聲聞·緣覺·菩薩, the listeners, the solitary awakeners, and the bodhisattvas) differ too.
2. By the distinction of faith: sentient beings are found to have manifold kinds of faith — some aroused by an inner cause, some aroused by an outer condition — and each can incline in faith toward one of the three vehicles, but not toward all. If there were no distinction of lineage, there would be no distinction of faith either.
3. By the distinction of practice: as sentient beings undertake their practice, some are able to press forward and some are not. If there were no distinction of lineage, there would be no distinction of practice either.
4. By the distinction of fruit: the awakening (菩提, bodhi) that beings realize is lower, middling, or higher, for the fruit resembles its seed. If there were no distinction of lineage, there would be no distinction of fruit either.

Through these four distinctions, then, one should know that the lineage has an essence. Having spoken of the lineage's essence, the text next speaks of the lineage's supremacy.

Bright and pure, and all-embracing, of great import and also inexhaustible: by [these four] wholesome [roots] it has four excellences, and so the lineage is foremost.

The bodhisattva's lineage is supreme for four reasons: (1) its wholesome roots (善根, kuśala-mūla) are bright and pure, (2) its wholesome roots are all-embracing, (3) its wholesome roots are of great import, (4) its wholesome roots are inexhaustible. How so? Because the wholesome roots of the listeners and the rest are not so bright and pure; because they are not all-embracing — they lack the powers, the fearlessnesses, and the like; because others' wholesome roots do nothing for the benefit of others; and because others' wholesome roots run out at the time of [their] nirvāṇa. The bodhisattva's wholesome roots are not so — and for this reason the lineage is supreme. Having spoken of the lineage's supremacy, the text next speaks of the lineage's intrinsic nature.

The innate lineage and the cultivated lineage, that on which [it] rests and that which rests [upon it]: one should know [these as] existent and non-existent, for its meaning is "producing qualities."

The bodhisattva's lineage has four aspects of intrinsic nature: (1) the intrinsic nature of the innate lineage (性種; 本性住種姓, the lineage present by nature), (2) the intrinsic nature of the cultivated lineage (習種; 習所成種姓, the lineage formed by cultivation), (3) the intrinsic nature that is the basis, (4) the intrinsic nature that rests upon [the basis] — respectively in that order. Further: it is "existent" because, as cause, it has substance; it is "non-existent" because, as fruit, its substance is not yet present. Question: If so, why is it called "nature" (性)? Answer: because of the meaning "producing" (度, bringing forth) — "producing" means bringing forth qualities. By this line of reasoning it is called "nature." Having spoken of the lineage's intrinsic nature, the text next speaks of the lineage's character.

Great compassion and great faith, great endurance and great practice: where these characters are found, that is called the bodhisattva's lineage.

The bodhisattva's lineage has four characters by which it may be recognized: (1) great compassion as its character, for it grieves over all suffering beings; (2) great faith as its character, for it loves and delights in all the teachings of the great vehicle (大乘, mahāyāna); (3) great endurance as its character, for it can bear all hard practices; (4) great practice as its character, for it practices throughout the perfections (波羅蜜, pāramitā, the [means of] reaching the far shore) — this being its own wholesome-root nature. Where these four characters are found, that is called the bodhisattva's lineage. Having spoken of the lineage's character, the text next speaks of the lineage's kinds.

Fixed and unfixed, non-regressing or regressing: according to the conditions they meet, in order, the kinds are four.

The kinds of the bodhisattva's lineage are, in brief, four: (1) the fixed, (2) the unfixed, (3) the non-regressing, (4) the regressing — respectively in that order. "Fixed" means one who, meeting [adverse] conditions, does not regress; "unfixed" means one who, meeting [adverse] conditions, regresses and falls. Having spoken of the lineage's kinds, the text next speaks of the lineage's faults.

One should know that the bodhisattva's lineage, in brief, has four faults: habituated delusion and bad companions, poverty and dependence on others.

The bodhisattva's lineage [before it has developed] may have four faults: (1) habituated delusion — the qualities do not operate while the afflictions operate much (the deluding [tendencies] built up by habit become active); (2) bad companions — being apart from a good friend and keeping close to base people; (3) poverty — lacking all the necessary provisions; (4) dependence on others — bound to another, not one's own master. Having spoken of the lineage's faults, the text next speaks of the lineage's qualities.

The qualities too are four: though [the bodhisattva] falls into an evil destiny, [he] enters slowly and leaves quickly, the suffering is slight and the compassion deep.

Though the bodhisattva's lineage has the faults just described, even if [the bodhisattva] falls into an evil destiny, one should know there are still four qualities in that: (1) entering slowly — for [he] does not fall repeatedly; (2) leaving quickly — for [he] does not dwell there long; (3) suffering slight — for the torment that presses upon [him] is light; (4) compassion deep — for even [amid suffering] his grief for beings is accomplished all the more. Having spoken of the lineage's qualities, the text next speaks of the lineage's gold-simile.

As with the nature of fine gold, what it yields is of four kinds — the wholesome and the wise, the pure and the [powers of] penetration.

The nature of fine gold yields four things: (1) great abundance, (2) radiance, (3) freedom from impurity, (4) malleability. The bodhisattva's lineage is likewise: (1) [as gold's abundance] it is the basis for measureless wholesome roots; (2) [as gold's radiance] it is the basis for measureless wisdom; (3) [as gold's purity] it is the basis for the complete purification of all the afflictive obstruction and the cognitive obstruction (煩惱障·智障, the two obstructions); (4) [as gold's malleability] it is the basis for all the supernormal powers and transformations. Having spoken of the lineage's gold-nature simile, the text next speaks of the lineage's jewel-nature simile.

As with the nature of a wondrous jewel, [there are] four causes of its perfection — the great fruit and the great wisdom, the great concentration and the great import.

The nature of a wondrous jewel is a basis for four kinds of perfection: (1) a basis for perfection of genuineness, (2) a basis for perfection of color, (3) a basis for perfection of form, (4) a basis for perfection of measure. The bodhisattva's lineage is likewise: (1) it is a cause of great awakening [as the jewel's genuineness]; (2) it is a cause of great wisdom [as the jewel's color]; (3) it is a cause of great concentration [as the jewel's form] — concentration being [accomplished] through the settling of the mind; (4) it is a cause of great import [as the jewel's measure] — bringing to accomplishment boundless beings. Having thus fully analyzed the state of those who possess the lineage, the text next analyzes the state of those without lineage.

Wholly given to evil conduct, utterly cutting off all wholesome dharmas, having no portion [conducive to] liberation, the wholesome being scant and also without a cause.

Those "without the dharma of parinirvāṇa" (無般涅槃法, without the nature inclining toward nirvāṇa) are the state without lineage. This is, in brief, of two kinds: (1) those without the dharma of parinirvāṇa for a time, (2) those forever without the dharma of nirvāṇa. Those without the dharma of parinirvāṇa for a time are four kinds of person: (1) one wholly given to evil conduct, (2) one who has utterly cut off all wholesome dharmas, (3) one without the wholesome root that is the "portion [conducive to] liberation" (解脫分善根, the wholesome root inclining toward liberation), (4) one whose wholesome roots are not complete. Those forever without the dharma of nirvāṇa [are so] because the cause is lacking: they have no nature inclining toward parinirvāṇa — this means the person who seeks only birth-and-death and does not delight in nirvāṇa. Having spoken of the state without lineage, the text next speaks of leading [such beings] to enter.

Expounding at length the profound and vast Dharma, [the bodhisattva] leads [them] to faith and to utmost endurance, ultimately to great awakening — the two who come to know [that] the two natures are supreme.

Expounding at length the profound and vast Dharma — this is for the benefit of others. That is: for those without wisdom, [he] brings them to great faith; for those who already have great faith, [he] brings them to accomplish utmost endurance, able to practice without regressing; for those who have already [reached] utmost endurance, [he] brings them ultimately to accomplish unsurpassed awakening. The two who come to know are the two [kinds of] person: ordinary beings and the listeners. If they attain this [entering], then those two will come to know that the fullness of the qualities of the innate lineage (自性住種性, the lineage present by nature) is the most supreme of all. Question: How is it supreme?

It grows the tree of awakening, gives rise to joy and extinguishes suffering, its fruit being the benefit of self and others — this supremacy is like an auspicious root.

Such a lineage can grow the tree of great awakening with its vast qualities, can win great joy, can extinguish great suffering, and can win the joy that is the benefit of self and others as its great fruit. Therefore this lineage is the very foremost — like the root of an auspicious tree. So it is, too, with the bodhisattva's lineage.

(Here the chapter on Lineage ends.)

Having distinguished the bodhisattva's lineage (種性, gotra), the text next distinguishes the character of the bodhisattva's arousing of the mind of awakening (發菩提心; cittotpāda) — the resolve to seek supreme awakening and to vow to liberate all beings.

Valor and skillful means, benefit and going forth: four greatnesses, three merits — from these two aims the mind arises.

The bodhisattva's arousing of the mind has four kinds of "greatness":

1. The greatness of valor: for the vast, deep, and hard-to-perform vow is pursued with vigor, followed continuously over long time.
2. The greatness of skillful means: for, having put on the armor of the vow, one applies skillful means with unremitting vigor at all times.
3. The greatness of benefit: for at all times one performs the work of benefiting both oneself and others.
4. The greatness of going forth: for the whole aim is to seek supreme awakening (無上菩提, anuttarā bodhi).

Further, these four greatnesses display three merits. The first and second greatness display the merit of "doing what a true man should do"; the third greatness displays the merit of "accomplishing the great aim" (benefiting others); the fourth greatness displays the merit of "receiving the fruit." And these three merits take two aims as their object: namely, supreme awakening and all sentient beings. It is by thinking upon these that one arouses the mind of awakening. Having stated the character of arousing the mind, the text next states its divisions.

By resolute practice, by pure reliance, by ripened fruition, and by freedom from hindrance: the arousing of the mind, following the grounds, has four divisions.

The bodhisattva's arousing of the mind, following the grounds (諸地, bhūmi) of practice, has four divisions: first, arousing the mind by resolute practice (信行發心) — that is, on the ground of resolute practice, where the beginner proceeds on the strength of confidence; second, arousing the mind by pure reliance (淨依發心) — that is, on the first seven grounds; third, arousing the mind by ripened fruition (報得發心) — that is, on the last three grounds, where it arises spontaneously; fourth, arousing the mind free of hindrance (無障發心) — that is, on the ground of the Tathāgata, perfect and unobstructed. Having stated the divisions, the text now expounds them at length. Question: This arousing of the mind — what is its root? What does it rely upon? What does it place confidence in? What is its object? What does it ride upon? Where does it abide? What is its hindrance? What is its merit? What is its own nature? What is its going forth? Where is its consummation?

Great compassion and benefiting beings, the great Dharma and all-kinds-of-knowledge, surpassing aspiration and the great protection, sustaining hindrance and increasing the good, merit-and-wisdom and cultivating the perfections, and the fulfilling of ground upon ground: from the first root to the final consummation — know it in due order.

The bodhisattva's arousing of the mind takes great compassion (大悲, mahākaruṇā) as its root; takes benefiting beings as what it relies upon; takes the great-vehicle Dharma (大乘法, mahāyāna) as what it places confidence in; takes all-kinds-of-knowledge (種智, sarvajñatā) as its object, since it seeks to attain it; takes surpassing aspiration as what it rides upon, since it wishes to ride the supreme vehicle; takes the great protection as where it abides, since it abides in the bodhisattva precepts; takes sustaining hindrance as its difficulty, namely giving rise to a mind for another vehicle; takes increasing the good as its merit; takes merit-and-wisdom (福智, puṇya-jñāna) as its own nature; takes cultivating the perfections (諸度, the six pāramitā) as its going forth; and takes the fulfilling of ground upon ground as its consummation, since on each and every ground one diligently applies skillful means, corresponding to that ground's own aim. Having thus distinguished it at length, the text next states the arousing of the mind on the conventional level (受世俗發心).

By the power of the friend and the power of the cause, the power of the faculties and the power of hearing: four powers gather into two arousings — the unstable and the stable.

If one is awakened and arouses the mind through another's teaching and hearing, this is called arousing the mind on the conventional level. This arousing is set in motion by four powers:

1. The power of the friend: gaining the guidance of a good spiritual friend (善知識, kalyāṇamitra) who leads one along.
2. The power of the cause: having aroused the mind in past lives, so that it has become one's nature.
3. The power of the faculties: having cultivated all kinds of wholesome roots (善根, kuśala-mūla) in past lives, now brought to fullness.
4. The power of hearing: when the Dharma is taught in place after place, immeasurable beings arouse the mind of awakening upon hearing it; or again, one who cultivates wholesome roots hears, upholds, and so forth, the Dharma constantly and rightly in the present.

Further, these four powers of arousing the mind gather into two kinds: first, the unstable arousing — that aroused by the power of the friend (relying on an outer condition, easily shaken); second, the stable arousing — that aroused by the three powers of cause, faculties, and hearing (having an inner ground beneath it). Having stated the conventional arousing of the mind, the text next states the arousing of the mind on the level of ultimate meaning (第一義發心).

Drawing near to the Rightly and Fully Awakened One, well amassing the store of merit and wisdom, non-discriminating toward dharmas — the supreme true knowledge is born.

The arousing of the mind on the level of ultimate meaning (the mind aroused upon realizing the real) displays three excellences: first, the excellence of instruction — drawing near to the Rightly and Fully Awakened One (正遍知, samyak-saṃbuddha) and receiving teaching; second, the excellence of accord — well able to amass the store of merit and wisdom; third, the excellence of the resultant fruit — giving rise to non-conceptual knowledge (無分別智, nirvikalpa-jñāna). Such an arousing of the mind is named the Joyful Ground (歡喜地; 玄奘系 極喜地 the Ground of Supreme Joy, pramuditā-bhūmi), the first ground, because joy is its excellence. Question: This excellence — what is its cause?

Toward dharmas and toward beings, toward the work to be done and toward the Buddha's body: in these four one is equal — thus one gains the excellence of joy.

By four kinds of equality: first, equality with respect to dharmas, through penetrating the no-self of dharmas (法無我); second, equality with respect to beings, through attaining the equality of self and other; third, equality with respect to the work to be done, through causing others' suffering to be exhausted just as one exhausts one's own; fourth, equality with respect to the Buddha's body, through the settled ability to penetrate that "the dharma-realm (法界, dharmadhātu) is not other than myself." By these four equalities, one gains the excellence of joy. Having stated the cause of the excellence, the text next states the divisions of the excellence.

The excellence of station and the excellence of vow, likewise of valor and of pure reliance, the further skill and the further going forth: the six excellences are likewise so.

The arousing of the mind on the level of ultimate meaning has, further, six excellences: first, the excellence of station; second, the excellence of vow; third, the excellence of valor; fourth, the excellence of pure reliance; fifth, the excellence of further skill; sixth, the excellence of further going forth. Question: In what way are these six excellent?

The station excels by four aims; the vow is great — it has ten kinds; valor never turns back; pure reliance gives birth to the twofold benefit; skillful means advances to further grounds; going forth is right contemplation: by these six principles, in order, the six excellences are formed.

1. The station excels by four aims: first, the excellence of the seed — for confidence in the great-vehicle Dharma is the seed (種子, bīja); second, the excellence of the mother — for the perfection of wisdom (般若波羅蜜, prajñāpāramitā) is the birth-mother; third, the excellence of the womb — for the bliss of great meditative concentration (大禪定, dhyāna) is the womb; fourth, the excellence of the nurse — for great compassion's nourishing is the wet-nurse. (This images, by "entering the womb and being born," the bodhisattva's birth within the path of awakening.)
2. The vow excels: it has ten great vows (as stated in the Sūtra of the Ten Grounds, 《十地經》), and it excels because one makes these great vows.
3. Valor excels: one is able to perform what is hard to perform and never turns back.
4. Pure reliance excels: first, one knows oneself to be near awakening; second, one comprehends the skillful means for benefiting others.
5. Further skill excels (skillful means): one gains the skillful means for advancing into the higher grounds.
6. Further going forth excels (going forth): one rightly contemplates the dharmas established upon the several grounds. Question: How does one contemplate? Answer: One discerns them just as they are established, according to their proper measure and bounds; and by this very discernment, one also knows the non-discriminated (無分別).

Having stated the arousing of the mind, the text next uses similes to display this arousing of the mind.

Like the earth, like pure gold, like the moon, like a rising fire, like a great treasury, like a jewel-casket, like the ocean, like a diamond, like the king of mountains, like the king of medicines, like a friend, like a wish-granting gem, like the blazing sun, like sweet music, like a king, like a storehouse, like the royal road, like a carriage, like a spring, like a joyful sound, like a river, and also like a cloud: the arousing of the mind is likened thus.

This arousing of the mind — in what sense is it like these many similes? The commentary pairs them one by one (most pairing the arousing of the mind that "corresponds to" a particular perfection):

1. Like the great earth — the very first arousing of the mind, for it can give birth to and bear up all the qualities of a Buddha.
2. Like pure gold — the arousing of the mind that corresponds to "reliance," for it benefits and gladdens, without turning back or being spoiled.
3. Like the new moon — the arousing of the mind that corresponds to "diligence," for the wholesome dharmas increase, portion by portion.
4. Like a rising fire (which blazes higher as fuel is added) — the arousing of the mind that corresponds to "utmost reliance," for as one heaps up the ground of practice, the fire blazes ever fiercer.
5. Like a great treasury — the arousing of the mind that corresponds to the perfection of giving (檀波羅蜜; 施 dāna-pāramitā), for it relieves [beings] with wealth and yet is never exhausted.
6. Like a jewel-casket — the arousing of the mind that corresponds to the perfection of discipline (尸波羅蜜; 戒 śīla-pāramitā), for the jewels of the Dharma of merit are born from it.
7. Like the great ocean — the arousing of the mind that corresponds to the perfection of patience (羼提波羅蜜; 忍 kṣānti-pāramitā), for whatever adversities come, the mind is not moved.
8. Like a diamond — the arousing of the mind that corresponds to the perfection of vigor (毘梨耶波羅蜜; 精進 vīrya-pāramitā), for it is valorous, firm, and cannot be broken.
9. Like the king of mountains — the arousing of the mind that corresponds to the perfection of meditation (禪波羅蜜; 定 dhyāna-pāramitā), for it abides settled and unshaken, and no outer thing can move it.
10. Like the king of medicines — the arousing of the mind that corresponds to the perfection of wisdom (般若波羅蜜, prajñā-pāramitā), for it can cure the two diseases of the afflictions and the cognitive [obscuration].
11. Like a good friend — the arousing of the mind that corresponds to the four immeasurables (四無量), for at all times it does not forsake sentient beings.
12. Like a wish-granting gem — the arousing of the mind that corresponds to the supernormal powers (神通, ṛddhi), for whatever it wishes to manifest, it can accomplish.
13. Like the blazing sun — the arousing of the mind that corresponds to the [four] means of gathering (攝, the four saṃgraha-vastu), for, as the sun ripens the grain, it ripens sentient beings.
14. Like sweet music — the arousing of the mind that corresponds to eloquence (辯, pratibhāna), for by teaching the Dharma it instructs and gathers in sentient beings.
15. Like a king — the arousing of the mind that corresponds to "measure," for it can be the cause of the right path that cannot be spoiled.
16. Like a storehouse — the arousing of the mind that corresponds to "amassing," for it is where the Dharma-wealth of merit and wisdom is gathered.
17. Like the royal road — the arousing of the mind that corresponds to the factors of awakening (覺分, bodhipākṣika), for the great sages walk it first and the rest walk it after.
18. Like a carriage — the arousing of the mind that corresponds to tranquillity and insight (止觀, śamatha-vipaśyanā), for, the two wheels being complete, one travels at ease.
19. Like a welling spring — the arousing of the mind that corresponds to the retentions (總持, dhāraṇī), for, though the hearers be many, the Dharma is not exhausted.
20. Like a joyful sound — the arousing of the mind that corresponds to the Dharma-seal (法印, dharma-mudrā), for it is what those who seek liberation delight to hear.
21. Like a river — the arousing of the mind that corresponds to "own-nature," for the path of the acceptance that dharmas are unborn (無生忍, anutpattika-dharma-kṣānti) flows of itself, without any deliberate effort.
22. Like a great cloud (which can bring a world to completion) — the arousing of the mind that corresponds to skillful means (方便, upāya), for it manifests the eight aspects of attaining the path (八相成道) and liberates sentient beings.

Thus, by these and the like — twenty-two similes in all — that arousing of the mind is likened (as is set forth at length in the Sūtra of the Noble One of Inexhaustible Wisdom, 《聖者無盡慧經》). Having stated the similes for arousing the mind, the text next states the fault of not arousing the mind.

Thinking on benefit, and gaining skillful means, understanding the meaning, and realizing the real: such are the four joys — but one who inclines toward [mere] quiescence forsakes them.

The bodhisattva has four joys: first, the joy of thinking on benefit — the time of contemplating how to benefit others; second, the joy of gaining skillful means — the time of attaining skillful means; third, the joy of understanding the meaning — the time of understanding the intent of the great vehicle; fourth, the joy of realizing the real — the time of realizing the no-self of persons and of dharmas. If someone forsakes sentient beings and inclines toward [his own] quiescence, know that this person does not gain these four joys of the bodhisattva. Having rebuked the not-arousing of the mind, the text next praises those who arouse the mind.

First arousing the great mind, one is well-guarded from boundless evil; because the good increases and compassion increases, one rejoices in pleasure and rejoices in pain too.

When the bodhisattva first arouses the great mind of awakening, at that very moment, relying on boundless sentient beings, he gains "good guardianship" and no longer performs any evil deeds — for this reason this person is free of the fear of falling back into the evil destinies. Further, because the good increases and compassion increases, he ever rejoices in pleasure (pleasure can aid the good) and ever rejoices in pain too (pain can nourish compassion) — for this reason this person is free of the fear of falling away from the good path. Having praised the arousing of the mind, the text next states: through this arousing of the mind one gains the "guardianship of not doing [evil]."

Loving others more than loving oneself, forgetting oneself to benefit beings, not for one's own sake wronging another — how could one do an unwholesome deed?

Showing that meaning in brief: the bodhisattva loves others more than he loves himself, and thereby forgets his own body and life to benefit others, never harming others for his own benefit — and for this reason he can utterly cut off all evil deeds toward sentient beings. Having stated the guardianship of not doing [evil], the text next states the gaining of the "non-retreating mind."

Contemplating dharmas as one who knows an illusion, contemplating [one's] birth as entering a garden: whether one succeeds or does not succeed, of affliction and suffering there is no fear.

The bodhisattva contemplates all dharmas as one who knows an illusion (knowing it to be illusory, one is not deceived by it) — and so, at the time of "success" (favorable circumstances), he gives rise to no fear of the afflictions. The bodhisattva contemplates the place of his own birth as [one who is] entering a garden (to be born is to liberate beings; he delights in it) — and so, at the time of "no success" (adverse circumstances, undergoing suffering), he gives rise to no fear of suffering either. This being so, what reason could there be to fall away from the mind of awakening? Further —

Self-adornment and self-nourishment, garden-ground and the delight of play: such are the four matters — the compassionate one's, and not the other vehicles'.

The bodhisattva takes his own merit as his "adornment," the gladness of benefiting others as his "nourishment," the place of birth willed [by his intention] as his "garden-ground," and supernormal transformations as his "delight of play." These four matters belong to the bodhisattva alone; they are absent in the two vehicles (二乘, śrāvaka and pratyekabuddha). Since the bodhisattva has these four matters (enjoyed so freely within the path of awakening), how could he fall away from the mind of awakening? Having stated the non-retreating mind, the text next blocks the "mind that fears suffering."

Striving to the utmost to benefit beings, because great compassion is his very nature: [even] the Uninterrupted [Hell] is like a place of pleasure — how could he fear the sufferings of existence?

The bodhisattva has great compassion for his substance, and therefore strives to the utmost to benefit others; though he enter the Avīci Hell of Uninterrupted [torment] (無間; 阿鼻, avīci), it is to him like roaming a place of pleasure. The bodhisattva being thus, how could he give rise to fear amid the other sufferings, and through that fear fall away from the mind?

Great compassion ever present in mind, others' suffering taken as one's own suffering: spontaneously doing what is to be done — to wait for urging is deep conscience.

The bodhisattvas keep great compassion as the master ever present in the mind (great compassion is their governing preceptor, 大悲闍梨 — compassion serving as one's teacher-and-model, ācārya); the moment they see sentient beings undergoing suffering, they suffer as if it were their own — and by this principle they spontaneously do what ought to be done. If they had to wait for a good friend to urge and rouse them, they would feel deep and heavy conscience and shame.

Bearing the burden of sentient beings, sloth is ugly and unexcellent; to loose the bonds of self and other, one's vigor should be a hundredfold.

The bodhisattva's arousing of the mind bears the heavy burden of sentient beings on his own shoulders. To go slack and sluggish under it is an ugly thing, not the deed of a "foremost, upright" being. The bodhisattva should reflect: whether for oneself or for others, there are all kinds of tight bonds — namely affliction, karmic deeds, and birth-and-death; to loose these bonds one must give a hundredfold vigor, surpassing the śrāvaka, to do what ought to be done.

(Here the chapter on Arousing the Mind ends.)

Having spoken of arousing the mind, the text next speaks of practicing, in accord with that arousing of the mind, the conduct that benefits both oneself and others.

The great reliance and the great practice, the great fruit — expounded in order — the great taking-in and the great endurance, the great aim: three matters, accomplished.

First, the three matters of "reliance, practice, and fruit," each in its greatness: the great reliance — arousing the mind while relying on great awakening (大菩提, mahābodhi); the great practice — setting out in action for the benefit of oneself and others; the great fruit — causing [beings] to attain supreme awakening. This is their order. Then, from another side, the accomplishing of these three matters: the great taking-in — at the time of arousing the mind, gathering in all sentient beings; the great endurance — at the time of setting out in action, enduring every great suffering; the great aim — at the time of attaining the fruit, the work of benefiting all sentient beings far and wide is accomplished. Having stated the order, the text next states that there is no difference between self-benefit and benefit-of-others.

Other and self equal in mind, yet love inclines toward the other as more: since there is this mark of "more," what difference is there in the twofold benefit?

The bodhisattva attains an equality of mind toward other and self — attained either through faith (namely, at the time of arousing the mind on the conventional level) or through knowledge (namely, at the time of arousing the mind on the level of ultimate meaning). Yet, though he has this equal mind, he loves the other's body more than his own. Since he holds toward others such a "mark of more" (regarding them as weightier than himself), he no longer discriminates which is self-benefit and which is benefit-of-others — the two being without difference. Having stated their non-difference, the text next states that benefit-of-others is the more excellent.

In the world he has no bond of enmity; benefiting others, he ever takes suffering on himself; the nature of compassion arises of itself — therefore benefit-of-others is the more excellent.

The bodhisattva has long since cut off, throughout the worlds, every bond of enmity; therefore he ever undergoes all manner of toil upon himself in order to accomplish the benefit of others — for this arises of itself from his having great compassion (大悲, mahākaruṇā) as his very substance. By this principle, then, benefit-of-others is the more excellent. Question: This benefit-of-others — how does it accord [with beings]?

By right teaching he turns them toward it, and makes them enter, and makes them tractable, and makes them accomplished, and makes them abide, makes them awaken, makes them liberated; he gathers their merit and brings them to birth in the [Buddha-]family, gains them the prediction and the consecration, on to the attaining of the Tathāgata's knowledge — by these he benefits the throng of beings.

There are three kinds of sentient beings, namely those abiding in the lower, the middling, and the higher capacity. The bodhisattva gathers them in according to that in which they abide, by thirteen kinds of according [benefit — accord meaning: benefiting them as suits their capacity]:

1. Right teaching — by teaching in accord [with their capacity] and by discerning their minds;
2. Turning them toward it — by the power of supernormal ability;
3. Making them enter — once they have turned toward it, causing them to believe and accept the right teaching;
4. Making them tractable — once they have entered, cutting off their doubt;
5. Making them accomplished — by ripening their wholesome roots;
6. Making them abide — by instruction, causing their mind to settle;
7. Making them awaken — by causing them to attain wisdom;
8. Making them liberated — by causing them to attain the supernormal powers and other excellent qualities;
9. Gathering their merit — by causing them to amass merit and wisdom throughout;
10. Bringing them to birth in the [Buddha-]family — by causing them to be born into the family of the Buddha;
11. Gaining them the prediction — by [their] receiving the prediction [of awakening] on the eighth ground;
12. Gaining them the consecration — by [their] receiving the consecration on the tenth ground;
13. Attaining the Tathāgata's knowledge — by [their] entering the ground of Buddhahood.

Question: This according [with beings] — how is it made firm (how is it done without deviation or failure)?

Not distorted and not haughty, unattached and penetrating, able to endure and pliant-tractable, going far and inexhaustible: know that these eight principles accomplish those thirteen.

By eight qualities the thirteen kinds of according [benefit] stated above are accomplished:

1. Not distorted — since the other already abides in a certain capacity, [the bodhisattva] teaches according to that disposition and does not falsely impart what is unfitting;
2. Not haughty — when turning the other toward it, he does not, presuming upon his supernormal ability, exalt himself;
3. Unattached — when causing the other to enter the right Dharma, he is not defiled by [attachment to] sentient beings;
4. Penetrating — he cuts through the other's net of doubt;
5. Able to endure — he can ripen the other well;
6. Pliant-tractable — he instructs by way of according [with them], not by way of unsubdued instruction;
7. Going far — in such matters as [bringing them to] birth in the [Buddha-]family and the rest, he is willing to go far off [to reach them], causing them to be able to accomplish [it];
8. Inexhaustible — in benefiting sentient beings, his vow is inexhaustible at all times.

This is what is called their accomplishing; so it should be known. Question: This according [with beings] — how does it excel in its distinctions (as against the world and the two vehicles)?

Those given to desire, greatly to be feared; those with existence-craving, unsteady and distorted; those who delight in cessation, cutting off the afflictions; the greatly compassionate, seeking the Buddha-Dharma.

The commentary sets four kinds [of people] in contrast:

• Those given to desire (the people of the desire realm): greatly to be feared — for their suffering of body and mind is much, and they tend toward the evil destinies.
• Those with existence-craving (the people of the form and formless realms): unsteady and distorted — for what they delight in is impermanent, hence "unsteady"; and there is the suffering-of-formations [in it], hence "distorted."
• Those who delight in cessation (the people who seek only self-benefit): cutting off the afflictions — for, held fast by the afflictions, their suffering is unending, so, in order to leave suffering, they cut off their own afflictions and seek only their own quiescence.
• The greatly compassionate (the people who benefit others): seeking the Buddha-Dharma — this person ever seeks all the Buddha-Dharma, for the sake of benefiting all sentient beings.

The world seeks its own pleasure — gaining no pleasure, but ever the utmost suffering; the bodhisattva diligently gladdens others, and the twofold benefit becomes the highest pleasure.

The deluded of the world ever seek their own pleasure, yet gain no pleasure — on the contrary, they gain the utmost suffering. The bodhisattva is not so: he ever exerts himself to gladden others, and thereby the twofold benefit is accomplished, and he gains, furthermore, the pleasure of the foremost great nirvāṇa. This is the bodhisattva's excellent distinction in according [with beings]. Having stated the according [benefit] of benefiting others, the text next turns this practice back over [dedicates it] for [the sake of] sentient beings.

Differing faculties in differing places, differing acts with differing conduct: whatsoever is done, he turns it back over for the benefit of sentient beings.

The bodhisattva's turning-back-over [dedication]: following the activity of the eye and the other faculties, the various places, and the various dignified deportments and acts of conduct performed, he benefits sentient beings. Whatever conduct there be, if it corresponds in its particulars or is even similar [to what benefits them], all of it he turns back over for all sentient beings — as is set forth at length in the Sūtra of Pure Conduct (《行清淨經》). Having stated the mind of turning-back-over, the text next blocks the mind that cannot endure.

Sentient beings are not their own masters; they ever perform all kinds of evil deeds; because enduring them increases his compassion, he has neither vexation nor opposition.

Sentient beings, vexed by the afflictions, are not masters of their own minds, and therefore perform all kinds of evil deeds. The bodhisattva, by wisdom, ever gives rise toward them to great endurance and increases his great compassion; therefore, toward them, he gives rise to no vexed or resentful mind, nor does he wish to do anything that runs counter [to their good, that would harm them]. Having blocked the mind that cannot endure, the text next reveals the greatness of according [with beings].

Surpassing-forth and quiescence, qualities and benefiting things: in order, relying on four aims, "greatness" is said to be of four kinds.

The bodhisattvas have four kinds of greatness in according [with beings]:

1. The greatness of surpassing-forth — surpassing forth from within the three existences [the three realms] and the five destinies. (As the Prajñāpāramitā Sūtra (《般若波羅蜜經》) says: "Subhūti! If form were an existent dharma and not a non-existent dharma, then this Mahāyāna could not surpass forth beyond all the gods, humans, and asuras of the world" — that is, it is precisely because [form's] emptiness is realized that it can surpass forth.)
2. The greatness of quiescence — heading toward the non-abiding nirvāṇa (無住處涅槃, apratiṣṭhita-nirvāṇa, abiding in neither birth-and-death nor nirvāṇa).
3. The greatness of qualities — for the two stores of merit and wisdom go on increasing.
4. The greatness of benefiting things — for he ever relies on great compassion and does not forsake sentient beings.

(Here the chapter on The Twofold Benefit ends.)

Having spoken of practice in accord [with the path], the text next speaks of the character of the ultimate truth (第一義, the supreme reality).

Neither existent nor non-existent, neither the same nor different, neither arising nor ceasing, neither increasing nor decreasing, neither pure nor impure — these five, free of duality: this is called the ultimate truth; the practitioner should know it.

Non-duality is the ultimate truth, shown through five pairs:

1. Not existent: because the two marks — the wholly-imagined nature (分別性; 遍計所執性, parikalpita-svabhāva, what is falsely discriminated) and the other-dependent nature (依他性; 依他起性, paratantra-svabhāva, what arises through conditions) — do not truly exist.
2. Not non-existent: because the true nature (真實性; 圓成實性, pariniṣpanna-svabhāva, the perfectly-accomplished reality) does exist.
3. Not the same: because, though those two marks are unreal, the true nature is a single substance.
4. Not different: because those two [unreal] marks have no substance apart from [the true nature].
5. Not arising or ceasing: because [the ultimate truth] is unconditioned.
6. Not increasing or decreasing: because, whether the pure and impure portions arise or cease, the dharma-realm abides just so, neither growing nor shrinking.
7. Not pure: because its own nature is without defilement and needs no purifying.
8. Not impure: because the adventitious defilements can be removed.

These five non-dual marks are the character of the ultimate truth.

Having stated the ultimate truth, the text next blocks the distortions that arise toward it.

Self-view does not see a self; it is not without an object; apart from the two there is no self — so liberation is just the end of delusion.

• Self-view does not actually see a "self": because there is no such mark as "self." Why? Because the so-called "self"-mark is only [the mind's] false discrimination.
• Yet it is not without an object: it is aroused by the latent tendencies of the afflictions, taking the five appropriated aggregates (五受陰, the grasped body-mind) as its object.
• Apart from these two there is no self: "the two" are self-view and the five aggregates; apart from them there is no further "self"-mark. So self-view is mere delusion; no "self" can in fact be found.
• Liberation is just the exhaustion of delusion: even if one gives rise to a thought of "liberation" with respect to oneself, that too is only the exhaustion of delusion; there is no separate "self" to be called "the one liberated."

Having blocked false views, the text next rebukes distortion.

Why, relying on self-view, does one not see the nature of suffering? [There is] confusion about suffering and the sufferer, about the reality-of-dharmas and [its] no-nature.

• "Why, relying on self-view, does one fail to see the nature of suffering?" — Alas! Why do worldly people, relying on self-view, give rise to all kinds of confusion, unable to grasp that "the conditioned activities are themselves the nature of suffering," and instead keep chasing [self-view]?
• "Confusion about suffering and the sufferer; the reality-of-dharmas and its no-nature": "suffering" means undergoing the contact of suffering [painful feeling]; "the sufferer" means suffering unbroken in continuity — not that "there is a self joined to suffering, which is then called the sufferer." "Confusion about suffering" is failing to understand the nature of suffering; "confusion about the sufferer" is failing to understand no-self. "Reality-of-dharmas" means "there are only dharmas [and no person]," because the person is without self; "no-nature" means "[the dharmas too] are not [substantial] dharmas," because the dharmas are without self.

Why, when the dependently-arisen substance is plainly seen, does a contrary view arise? Through darkness one does not see what is [there], and also sees what is not.

• "Why, when the dependently-arisen is plainly seen, does a contrary view arise?" — Alas! Why do worldly people, plainly seeing that "the activities each arise from conditions," nonetheless, relying on this very dependently-arisen substance, generate a contrary view — supposing that the substance of the eye and the other faculties is not dependently arisen?
• "Through darkness, the existent is not seen and the non-existent is seen": because of ignorance, the dependently-arisen dharma, which exists, is not seen to exist; while the substance of "self," which does not exist, is on the contrary seen [as existing].

Question: If so, how is Nirvāṇa attained?

Saṃsāra and Nirvāṇa are not two, with not the slightest difference; abiding well in no-self, when birth is exhausted one attains Nirvāṇa.

Saṃsāra and Nirvāṇa are not two, and not even slightly different. Why? Because in "no-self" they are equal. If one abides well in no-self and cultivates wholesome action, then saṃsāra is exhausted and Nirvāṇa is attained.

Having blocked distortion, the text next states its remedy (the following five verses show, in order, the five stages of the bodhisattva's practice).

Merit and wisdom, boundless, grow and are wholly fulfilled; having settled the contemplation of dharmas, one penetrates the nature of the categories of meaning.

This verse shows the first, the Stage of Amassing the Great Store (the stage of equipment, 資糧位).

• Merit and wisdom, boundless: because the merit and wisdom cultivated are countless in kind and endless in duration.
• Grow and are wholly fulfilled: because the bodhisattva amasses this great store and reaches the far shore.
• Having settled the contemplation of dharmas: because one contemplates relying on a concentrated mind.
• Penetrates the nature of the categories of meaning: one understands that the categories of the dharma-meanings contemplated all have "mental speech" (意言, inner conceptual designation) as their nature.

Having known the nature of the categories of meaning, one abides well in the light of mind alone; because one then plainly sees the dharma-realm, one is freed from the two marks.

This verse shows the second, the Stage of Penetration (the stage of intensified effort, 加行位). Because one understands that all dharma-meanings have "mental speech" as their nature, one realizes that all dharma-meanings are in fact "the light of mind" (心光, what the mind manifests); the bodhisattva is then said to "abide well in consciousness-only" (唯識, vijñaptimātra). Thereafter, plainly seeing the dharma-realm and fully grasping the "two marks" (grasper and grasped), one is freed from grasping and the grasped.

Outside the mind there is no object; the object being absent, the mind too is absent; because one understands the absence of both, one abides well in the true dharma-realm.

This verse shows the third, the Path of Seeing (見道位), for the bodhisattva now plainly sees the dharma-realm. One understands that "outside the mind there is no grasped object"; the grasped object being absent, the grasping mind too is absent. Because one has left the two marks of grasped and grasper, the bodhisattva abides well in the very nature of the dharma-realm.

By the power of non-conceptual knowledge, ever equal and all-pervading in operation, it destroys the mass of faults — as a medicine can remove poison.

This verse shows the fourth, the Path of Cultivation (修道位). Having entered the wisdom of the ultimate truth and accomplished the transformation of the basis (轉依, the root turning of the defiled into the pure), the bodhisattva, with non-conceptual knowledge, ever practices "equally" and "everywhere." Why? In order to destroy "the mark of the dense, thicket-like accumulation of faults perfumed upon the other-dependent nature." Question: What is this power of wisdom like? Answer: Like the great agada medicine (阿伽陀, a panacea that neutralizes every poison), which can remove all poisons — such is the power of this wisdom.

Taking as object the dharmas well established by the Buddha, with the mind as root settled in the dharma-realm, understanding that thoughts are mere discrimination, one swiftly reaches the end of the ocean of qualities.

This verse shows the fifth, the Ultimate Stage (究竟位).

• Taking as object the dharmas well established by the Buddha: the bodhisattvas take, as a total gathered object, all the wondrous dharmas well established by the Buddha.
• Question: What is this "total gathered object"? Answer: the mind as root settled in the dharma-realm — this means the bodhisattva has entered the wisdom of the ultimate truth. Because this wisdom abides settled in the dharma-realm, this "mind" is called "root."
• Question: And after this? Answer: understanding that thoughts are mere discrimination — thereafter one again gives rise to contemplation; as in the earlier contemplation of phenomena, thought turns moment by moment, and one understands that all thoughts are mere discrimination, not truly existent.
• Question: Having known thus, what stage does one reach? Answer: one swiftly reaches the end of the ocean of qualities — having known thus, one can swiftly reach the far shore of the ocean of the Buddha-fruit's qualities.

(Here the chapter on Reality ends.)

Having stated the meaning of reality (the Chapter on Reality, 真實品), the text next displays the character of the bodhisattva's supernormal powers (神通, ṛddhi — the sovereign, more-than-worldly capacities).

Arising-and-ceasing, and speech-sounds; the movements of the mind, and former abodes too; going toward beings and causing them to go forth: six knowledges, the sovereign powers.

The own-nature of the bodhisattva's supernormal powers is the six knowledges (六智 — that is, the six supernormal powers): each takes one kind of object, knowing it everywhere without hindrance, valorous and sovereign.

1. Arising-and-ceasing — the object of the knowledge of birth-and-death (生死智 — that is, the divine eye, 天眼通), knowing the birth and death of all sentient beings.
2. Speech-sounds — the object of the knowledge of the divine ear (天耳智; the divine ear, 天耳通), clearly hearing all the various utterances that beings give rise to.
3. The movements of the mind — the object of the knowledge of others' minds (他心智; the power of knowing others' minds, 他心通), able to know the various distinctions in the movements of another's mind.
4. Former abodes — the object of the knowledge of former lives (宿命智; the recollection of former lives, 宿命通), knowing the good and evil that beings have gathered in past lives.
5. Going toward beings — the object of the knowledge of [going] at will (如意智; the power of spiritual reach, 神足通), able to go anywhere and there to teach and transform beings.
6. Causing them to go forth — the object of the knowledge of the exhaustion of the outflows (漏盡智; the power of the exhaustion of the outflows, 漏盡通), knowing whether or not beings ought to, and are able to, go forth [to liberation].

These six knowledges, throughout all the worlds, know everywhere and without hindrance the distinctions of these six meanings, valorous and sovereign: this is called the own-nature of the bodhisattva's supernormal powers. Having stated their own-nature, the text next states their cultivation.

The fourth, the utterly pure meditation; sustained by non-conceptual knowledge; and skillful means as established: relying on these, one purifies all the powers.

Next, how one cultivates them: relying upon the fourth meditation (第四禪 — the utterly pure meditative absorption), sustained by non-conceptual knowledge (無分別智, nirvikalpa-jñāna), and relying on the various skillful means as established — when the bodhisattva contemplates and cultivates in this way, he gains the supreme supernormal powers. Having stated the cultivation of the powers, the text next states the fruit gained.

The three abidings — an abiding beyond compare; where one abides, one is well honored; and one causes those beings to gain purity: these are called the fruit of the supernormal powers.

The supernormal powers have three kinds of fruit: first, the fruit of the excellent abiding — the abidings are three (the noble abiding, the divine-abiding, and the celestial abiding), and what is gained is beyond compare and unsurpassed; second, the fruit of being well honored — wherever one abides, the beings of the world greatly honor one; third, the fruit of causing others to gain purity — one can cause even those who make offerings to gain purity.

〔Question〕 The supernormal powers have six kinds of activity (the activity for oneself, the activity for others, the activity of radiance, the activity of play, the activity of transformation, and the activity of purifying) — how are these to be understood?

The becoming and breaking-up of worlds and beings — one sees it all as though an illusion; the many things that others desire — sovereignly, at will, one brings them to pass.

The first half of this verse displays the activity for oneself: one sees the worlds and beings, whether coming to be or breaking up, all as though an illusion (and so is unmoved by them). The second half displays the activity for others: such deeds as making the earth quake and sending forth radiance are manifested sovereignly according to what others desire (the ten sovereign masteries, as stated in the Sūtra of the Ten Grounds, 《十地經》).

Divine light shines upon the evil destinies, causing faith to arise and birth in a good destiny; its majestic force shakes the celestial palaces, quaking the halls and terrifying the demon.

This verse displays the activity of radiance, which is of two kinds: the first half, "relieving suffering" — with divine light shining down upon the beings of the evil destinies, causing them to give rise to faith and to gain birth in a good destiny; the second half, "terrifying the demon" — shining up upon the celestial palaces and shaking the demon's palace-halls, causing the demon to be startled and afraid.

Playing amid the many meditative concentrations, foremost within the assembly of monks; ever manifesting the three kinds of transformation, and thereby benefiting sentient beings.

The first half of this verse displays the activity of play: within the Buddha's assembly one plays amid the many meditative concentrations, most fully sovereign. The second half displays the activity of transformation, which is of three kinds: first, transformation-as-craft (manifesting sovereign transformations amid the works of craft and skill); second, transformation-in-accord (manifesting sovereign transformations according to what others desire); third, higher transformation (abiding in an eminent place such as the Tuṣita heaven, 兜率天, and transforming from on high). By these three kinds of transformation, one ever acts for the benefit of sentient beings.

By the sovereignty of the power of knowledge, lands appear according to one's wish; where there is no Buddha, one causes beings to hear of a Buddha, and casts them across into a land where a Buddha is.

This verse displays the activity of purifying, which is of two kinds: the first half, "purifying the land" — by the sovereignty of knowledge, according to what beings desire, one can manifest pure worlds of crystal, lapis lazuli, and the like; the second half, "purifying beings" — in a world without a Buddha, one can cause beings to hear of a Buddha and give rise to a mind of pure faith, so that they are born where a Buddha is. Having stated the [six] activities, the text next states the accompaniments.

The power to ripen sentient beings, the praise of all the Buddhas, and words that none fail to believe: such is the statement of the accompaniments.

The supernormal powers have three accompaniments (the qualities that attend upon the powers): first, the accompaniment of ripening beings (the power to ripen sentient beings — like a bird whose wings have just grown full and can now fly); second, the accompaniment of praise (one ever gains the praise of all the Buddhas); third, the accompaniment of being believed (whatever one says, people all believe and accept). Having stated the accompaniments, the text next states the equipment for abiding in the supernormal powers.

The six knowledges and the three clear knowledges, the eight liberations and the eight bases of mastery, the ten universals and the many meditative concentrations: valiantly they furnish the supernormal powers.

The equipment by which the bodhisattva abides in the supernormal powers has six kinds: first, the six knowledges; second, the three clear knowledges (三明); third, the eight liberations (八解脫); fourth, the eight bases of mastery (八勝處); fifth, the ten universals (十遍入; the ten totalities, 十一切處); sixth, the many meditative concentrations (三昧, samādhi). These six are the distinctions of the equipment for the supernormal powers. Having stated the equipment for abiding in the supernormal powers, the text next states the greatness of the supernormal powers.

Able to settle those who are not sovereign, ever diligent in benefiting beings, faring within existence without fear, valiant as the lion (師子).

The bodhisattva's supernormal powers have three kinds of greatness: first, the greatness of sovereignty — sentient beings, on account of the afflictions, do not gain sovereignty, but the bodhisattva, by the power of knowledge, can sovereignly settle them [in the good]; second, the greatness of gladness — because he is ever diligent in benefiting sentient beings, he is wholly at ease; third, the greatness of fearlessness — faring within the three realms of existence (三有), he attains the utmost valor, fearless as the lion.

(Here the Chapter on Supernormal Powers ends.)

Having spoken of the bodhisattvas' supernormal powers, the text next asks: how does a bodhisattva bring about his own maturation (成熟, the ripening of his own wholesome roots so that he becomes capable of benefiting others)?

Aspiration, faith, relinquishing, compassion, and endurance; mindfulness, power, firmness, and completeness of parts — know these as one's own maturation: these nine are all of the highest grade.

A bodhisattva has nine kinds of self-maturation. First, maturation of aspiration — because he longs for the great Dharma. Second, maturation of faith — because he has pure trust in the one who teaches purely. Third, maturation of relinquishing — because he extinguishes and departs from the afflictions. Fourth, maturation of compassion — because he pities sentient beings. Fifth, maturation of endurance — because he can carry out every kind of difficult practice. Sixth, maturation of mindfulness — because he retains all [the true Dharma] without forgetting. Seventh, maturation of power — because he penetrates all [meanings of the Dharma]. Eighth, maturation of firmness — because neither evil Māra nor the non-Buddhist paths can rob him of it. Ninth, maturation of the parts — because his portion of the wholesome is complete. Such are the nine, each reaching the very highest grade; this is called the character of maturation. Each of these nine maturations has its own cause, its own substance, and its own function, which will now be set out one by one.

Attending a good friend, hearing and also reflecting; supreme vigor, supreme completion; gathering the Dharma and receiving the Dharma — this tells the character of the maturation of aspiration.

Maturation of aspiration: attending a good friend, hearing the true Dharma, and reflecting on it in accord [with the Dharma] — these three can give rise to the great aspiration; this is called the cause of aspiration. Supreme great vigor, together with a final certainty free of doubt regarding all that is inconceivable, is called the substance of aspiration. To guard the Mahāyāna Dharma wherever it is harmed or assailed, and to receive and uphold with faith what the bodhisattvas teach, is called the function of aspiration.

The store of the Tathāgata's merit and wisdom; a pure mind that cannot be broken; swiftly receiving the fruit of concentration and wisdom — this tells the character of the maturation of faith.

Maturation of faith: that the World-Honored One (婆伽婆, the Bhagavat) thus expounds it at length [the store of the Tathāgata's merit and wisdom] is called the cause of faith. To attain the unbreakable purity (不壞淨, the purity of unwavering trust; 證淨, the purity born of realization) is called the substance of faith. To attain the fruit of concentration and wisdom is called the function of faith.

Guarding well the six faculties; departing from evil and arousing the counteragent; delighting to cultivate the wholesome dharmas — this tells the character of the maturation of relinquishing.

Maturation of relinquishing: to guard the six faculties well by means of mindfulness, pliancy (倚, mental ease), and other wholesome dharmas is called the cause of relinquishing. To depart from unwholesome awareness and arouse the counteragent (無間道, the uninterrupted path that severs the afflictions) is called the substance of relinquishing. To delight constantly in cultivating all wholesome dharmas is called the function of relinquishing.

Seeing the suffering of sentient beings; pitying them and departing from the lesser mind; taking a body supreme in the world — this tells the character of the maturation of compassion.

Maturation of compassion: that the bodhisattva sees the suffering of sentient beings is called the cause of compassion. To arouse the utmost pity and depart from the mind of the Lesser Vehicle is called the substance of compassion. To attain what is supreme among all worlds, not falling back through the grounds, is called the function of compassion.

Holding it by nature and cultivating it repeatedly; enduring even the extremity of suffering; ever delighting to advance in the wholesome roots — this tells the character of the maturation of endurance.

Maturation of endurance: to hold and bear [what is here called the doorway of practice], cultivating it again and again until it becomes one's own nature, is called the cause of endurance. To be able to endure extreme cold, wind, and other sufferings is called the substance of endurance. To cultivate the wholesome dharmas constantly, wherever a supreme rebirth carries one, is called the function of endurance.

A pure vessel and the wholesome, followed in turn; deeply entering the teaching of good and evil; able to give rise to great wisdom — this tells the character of the maturation of mindfulness.

Maturation of mindfulness: to attain a pure vessel (清淨器, a capacity fit to receive and retain) is called the cause of mindfulness. To expound the two meanings, wholesome and unwholesome, according to what one has heard, and, after hearing, reflecting, and cultivating, to understand deeply without forgetting, is called the substance of mindfulness. To be able to give rise to world-transcending wisdom (般若, prajñā) is called the function of mindfulness.

The two stores complete in their element; the fruit arising, the support supreme; attaining the foremost in the world — this tells the character of the maturation of power.

Maturation of power: that the seeds of the two stores — merit and wisdom — are filled to fullness is called the cause of power. To be able to attain the supreme support is called the substance of power. To be foremost in the world and to mature [sentient beings] as one wishes is called the function of power.

Deeply contemplating the principle of the wondrous Dharma; unable to be robbed by any Māra; able to inflict fault upon the divergent factions — this tells the character of the maturation of firmness.

Maturation of firmness: to contemplate with the mind the principle of the wondrous Dharma is called the cause of firmness. That Māra the Evil One (惡魔波旬, Māra Pāpīyān) cannot obstruct him is called the substance of firmness. To be able to inflict fault upon the other factions (他部, those who hold divergent doctrines) — that is, to refute their errors — is called the function of firmness.

The whole store of wholesome roots; relying on diligence, able to set it in motion; departing from evil and cultivating the wholesome — this tells the character of the maturation of the parts.

Maturation of the parts: that store of matured wholesome roots is called the cause of the parts. Relying on this cause, to be able to set in motion supreme vigor is called the substance of the parts. To depart from all that is unwholesome and delight to cultivate the supreme wholesome is called the function of the parts.

These nine things ripen oneself and ripen others too; increasing the wholesome, increasing the Dharma-body — like one most intimate in the world.

The nine — aspiration and the rest — can both mature oneself and mature others, ever increasing all wholesome roots and increasing the Dharma-body (法身, dharma-kāya). Because of these two kinds of increase, the bodhisattva is like the most intimate kinsman in the world (intimate with sentient beings to the very utmost).

Having spoken of the bodhisattva's attaining maturation for himself, the text next speaks of the bodhisattva maturing sentient beings.

An abscess ripened is fit to be treated; food ripened is fit to be eaten; the ripening of sentient beings is likewise — because of the two portions, relinquished and used.

The two portions are: first, the portion to be obstructed (障分, the portion of afflictions); second, the portion of the counteragent (治分, the portion of wholesome dharmas). The obstruction — the afflictions — once ripe must be relinquished, just as an abscess once ripe must be lanced; the counteragent — the wholesome dharmas — once ripe must be used, just as food once cooked must be eaten. The ripening of sentient beings is just so (of the two portions, one relinquished and one used); this is called the support of maturation (成熟依止, the basis on which maturation rests).

Having spoken of the support of maturation, the text next speaks of the differentiations of maturation.

Relinquishing, universal, supreme, and in accord; wholesome, attaining, constant, gradual — these are the eight; such are the maturations; this tells their differentiated kinds.

The character of maturing others is of eight kinds. First, maturation by relinquishing — because it causes sentient beings to extinguish the afflictions. Second, universal maturation — because it teaches universally by means of the three vehicles. Third, supreme maturation — because it surpasses the doctrine of the non-Buddhist paths. Fourth, maturation in accord — because it teaches responsively to [each being's] capacity. Fifth, wholesome maturation — because it is done with a reverent mind. Sixth, maturation of attaining — because it causes sentient beings to attain an undistorted understanding. Seventh, constant maturation — because it causes sentient beings never to fall back. Eighth, gradual maturation — because it causes sentient beings to increase in due sequence.

Having spoken of the differentiations of maturation, the text next speaks of the supremacy of the mind of maturation.

Benefiting one's child and benefiting one's parents, and benefiting oneself — these three benefits are supreme; the bodhisattva benefits all, surpassing those, supreme beyond compare.

Consider a worldly person: to bring ease to one's own child, ease to one's own parents, and ease to oneself — these three states of mind are already the most earnest of all. Yet the bodhisattva universally wishes to mature all sentient beings; this mind surpasses those three and is beyond all comparison. Therefore the bodhisattva's mind in maturing sentient beings is the most supreme. 〔Question〕 How is this supremacy of mind established?

Worldly folk do not [truly] love themselves — how much less can they love others? The bodhisattva relinquishes self-love, doing so only for the love of others.

Worldly people, though they wish to love themselves, cannot so much as settle themselves in a place of true benefit — how much less can they love others and settle others in a place of benefit? The bodhisattva is not so: he relinquishes self-love, doing so only for the love of others. Therefore the bodhisattva, in maturing sentient beings, surpasses those worldly folk. 〔Question〕 And using this supreme mind, how then does he mature them?

Relinquishing body and wealth entirely; with equality and without weariness; supplying what is lacking to fullness; establishing [beings] in the wholesome roots.

This verse shows how the perfection of giving (檀波羅蜜, dāna-pāramitā, the perfection of giving) matures sentient beings. Giving is of three kinds. First, the giving that sustains life — because inner and outer, body and wealth, all are relinquished. Second, the giving of equality — because among the various fields of giving (the recipients) he makes no distinction of high and low. Third, the giving without weariness — because he gives valiantly and constantly, never tiring. By means of these three kinds of giving he embraces the two lives, present and future: in the present life he supplies sentient beings to fullness [in all that they lack]; in the future life he establishes them in the wholesome roots.

Constant, by nature, and complete; self-delighting and heedful; drawing [beings] into the fullness of discipline; the two fruits ever inexhaustible.

This verse shows how the perfection of discipline (尸波羅蜜, śīla-pāramitā, the perfection of moral discipline) matures sentient beings. The bodhisattva has five kinds of discipline (尸羅, śīla). First, constant discipline — because it is present life after life. Second, discipline by its own nature — because with an effortless mind he abides in the true substance. Third, complete discipline — because the ten courses of wholesome action are all fulfilled, as the Sūtra of the Ten Grounds (《十地經》) states. Fourth, self-delighting discipline — because he constantly loves and delights in it himself. Fifth, heedful discipline — because in thought after thought he does not transgress. By means of these five kinds of discipline he embraces the two lives: in the present life he establishes sentient beings in the divisions of discipline; in the future life he causes the merit of the two fruits — the circumstantial and the direct recompense — to be unbroken.

Toward the unbenefiting, having a thought of benefit; enduring to the utmost, understanding skillful means; causing them to give rise to accord, and to plant the wholesome roots.

This verse shows how the perfection of endurance (羼提波羅蜜, kṣānti-pāramitā, the perfection of patient endurance) matures sentient beings. If someone comes against the bodhisattva with what does not benefit, the bodhisattva toward that person holds a "thought of benefit" (a construing of it as benefit) and arouses the utmost endurance. Why? Because through that person's [coming against him] there comes an accord that causes his perfection of endurance to increase. By means of this endurance too he embraces the two lives: in the present life he causes [that person] to give rise to a mind that turns [to the Dharma]; in the future life he causes him to plant the wholesome roots.

Through long eons practicing supreme diligence; benefiting beings with a mind that never retreats; causing even a single thought of the wholesome to arise — how much more, wishing the wholesome without measure.

This verse shows how the perfection of vigor (毘梨耶波羅蜜, vīrya-pāramitā, the perfection of energetic effort) matures sentient beings. The bodhisattva, through a hundred thousand koṭis of eons, practices supreme vigor, and for the sake of maturing boundless sentient beings his mind never retreats. By means of this vigor he embraces the two lives: in the present life he does not let slip even the arousing of a single wholesome thought in a sentient being — how much more, in the future life, does he cause the being's measureless wholesome roots all to be increased.

Attaining supreme, self-mastered meditation; free of defilement, of [wrong] view and conceit; in the present causing [beings] to turn [to the Dharma]; in the future increasing the wholesome dharmas.

This verse shows how the perfection of meditation (禪波羅蜜, dhyāna-pāramitā, the perfection of meditative concentration) matures sentient beings. The meditation the bodhisattva attains, because it is free of craving, [wrong] view, conceit, and the like, is self-mastered and supreme. By means of this meditation he embraces the two lives: in the present life he causes sentient beings to turn toward the foremost wondrous Dharma; in the future life he causes them to increase all the wholesome roots.

Knowing the real and knowing the intent; able to sever every doubt; causing reverence toward the Dharma; the merit of self and others made complete.

This verse shows how the perfection of wisdom (般若波羅蜜, prajñā-pāramitā, the perfection of wisdom) matures sentient beings. Knowing the real — because he understands the dharmas without distortion. Knowing the intent — because he fathoms the mental conduct of sentient beings and severs their doubts. By means of this wisdom he embraces the two lives: in the present life he causes sentient beings to give rise to deep reverence toward the great Dharma; in the future life he causes both the merit within his own person and the merit within the persons of others to be made complete.

The good destinies and the three vehicles; great compassion in three grades; reaching to the very end of the future — thus does he mature sentient beings.

This verse shows the character of great maturation in three kinds. First, greatness of place — that is, exhausting the four stages, establishing sentient beings in the good path and in the three vehicles. Second, greatness of grade — great compassion reaching its extremity in three grades: the lower grade on the ground of faith-and-practice, the middle grade from the first ground to the seventh, the higher grade on the eighth, ninth, and tenth grounds. Third, greatness of time — the seasons boundless, exhausting the very end of the future. The bodhisattva benefits sentient beings in this way; this is called the character of great maturation.

Here the chapter on Maturation ends.

This chapter is the “eye” of the whole treatise: the turning of the eight consciousnesses into the four wisdoms, the gathering of the four wisdoms into the three bodies, and the profundity of the untainted dharma-realm.

Having spoken of how "the bodhisattva matures sentient beings," the text next speaks of how "the bodhisattva attains the wisdom of all modes" (一切種智, omniscience in every aspect).

All that is hard, he has already done; all that is good, he has already amassed; all time, he has already traversed; all obstruction, he has already cut off.

This verse shows that the cause of the wisdom of all modes is fulfilled.

• All that is hard, he has already done: because he has fully practiced countless hundreds of thousands of kinds of arduous practice, never once weary.
• All that is good, he has already amassed: because he has fully gathered the roots of good whose own-nature is the perfections (諸波羅蜜, the pāramitās).
• All time, he has already traversed: because he has fully passed through the long span of the great incalculable eons (大劫阿僧祇, the great asaṃkhyeya kalpas).
• All obstruction, he has already cut off: because he has fully severed every obstruction of the great vehicle — that is, all the subtle obstructions belonging to the [bodhisattva] grounds.

Accomplished in every mode — this itself is the buddha-body; as when a great chest is opened, none of its many jewels fail to appear.

This verse shows that the fruit of the wisdom of all modes is fulfilled. There are three senses distinguished: first, attainment; second, own-nature; third, simile.

• Accomplished in every mode: this is the distinction by attainment — from this point onward one has accomplished the wisdom of all modes.
• This itself is the buddha-body: this is the distinction by own-nature — one says that this very wisdom of all modes is the body of a buddha.
• As when a great chest is opened, none of its many jewels fail to appear: this is the distinction by simile — the inconceivable jewels of the factors of awakening all appear before one.

Having stated that the wisdom of all modes is the buddha-body, the text next states that this body has "the mark of non-duality" (無二相, being free of the two extremes of existent and non-existent).

The white dharmas are the buddha-body — neither non-existent nor existent; the Buddha is the cause of the dharma-jewel, and the Dharma is the cause of roots of good.

• The white dharmas are the buddha-body: the six perfections and all other good dharmas (白法, the pure, wholesome dharmas) are transformed into the very substance of a buddha.
• Neither non-existent nor existent: this substance is not "non-existent" — why? because it is no different from suchness (真如, tathatā). Yet it is also not "existent" — why? because its own-nature is not [independently] established (it has no substantial own-nature that could stand on its own). This is called the mark of non-duality.
• The Buddha is the cause of the dharma-jewel: the Buddha is the cause of the "dharma-jewel" — because he proclaims all dharmas, and by his supernormal power [reveals the dharma-jewel].
• The Dharma is the cause of roots of good: the Dharma is the cause of "roots of good" — taking sentient beings as the field and roots of good as the grain; thus the dharma-jewel, in the field of the sentient beings it teaches, grows the grain of the roots of good.

Endowed with the dharmas yet apart from the dharmas, like a store and like a cloud; giving birth to dharma and raining down the rain of dharma — thus is the simile made.

This verse again brings out the previous meaning.

• Endowed with the dharmas yet apart from the dharmas: the buddhas are endowed with all good dharmas and apart from all unwholesome dharmas.
• Like a store and like a cloud: the buddha-jewel is like a "great store," the dharma-jewel like a "great cloud." 〔Question〕 In what sense is this taken? 〔Answer〕 It is taken in the sense of "giving birth to dharma, raining down dharma" — able to give birth to dharma, able to rain down dharma, and so the simile is made: the buddha-jewel can produce the dharma-jewel, resembling a great store; the dharma-jewel can grow the roots of good of all sentient beings, resembling a great cloud.

Having stated that the buddha-body has "the mark of non-duality," the text next states that it is "the unsurpassed refuge" (無上歸依).

The buddhas ever rescue and protect sentient beings from the three defilements — the afflictions, the evil deeds, and birth-old-age-death.

This verse states the meaning of "rescue and protection" in brief.

• The buddhas ever rescue and protect: because they rescue and protect ultimately (畢竟, to the very end). 〔Question〕 What do they rescue and protect from? 〔Answer〕 From the three defilements of sentient beings — the defilement of the afflictions, the defilement of karma, the defilement of birth.
• The afflictions: that is, the defilement of the afflictions.
• The evil deeds: that is, the defilement of karma.
• And birth-old-age-death: that is, the defilement of birth. 〔Question〕 How do they rescue and protect? 〔Answer〕 Toward these three [defiled] kinds of sentient beings they rescue and protect at all times without abandoning them — this is the meaning of "ultimately."

The various calamities and the evil destinies, the view of self and also the lesser vehicle — sentient beings such as these, all of them he rescues and protects.

This verse states the meaning of "rescue and protection" at length.

• The various calamities: this refers to sentient beings who are blind, deaf, mute, dumb, mad, deranged, or physically maimed. By the Buddha's power the blind come to see, the deaf to hear, the mute to speak, the mad to become sane, the deranged to gain concentration, the maimed to become whole — thus he rescues and protects.
• The evil destinies: this refers to sentient beings in the hells and the like. He emits light that touches them, causing them to escape suffering and never fall in again — thus he rescues and protects.
• The view of self: this refers to sentient beings who cling to a "self." He causes them to attain the no-self of persons (人無我), to understand and enter the nirvāṇa of the two vehicles — thus he rescues and protects.
• The lesser vehicle: this refers to sentient beings of the two vehicles whose lineage is not fixed. By skillful means he draws and guides them into the great vehicle — thus he rescues and protects.

The Buddha is the supreme place of refuge — because he is beyond compare, therefore unsurpassed; from all the various terrors named before, there is none whom he does not set free.

This verse shows the "excellence of the refuge." Because the Buddha is beyond any simile, he is "unsurpassed." Therefore the three kinds of defiled sentient beings stated before, together with the beings of the various calamities and the rest, all of them he is able to rescue and protect.

The buddhas, their bodies replete with good, supreme in all the world, teach beings with the wondrous Dharma, for they have crossed the ocean of compassion.

This verse shows the "cause of the excellence of the refuge."

• The buddhas, their bodies replete with good, supreme in all the world: this is by "the ultimacy of self-benefit" — because the various good qualities such as the [ten] powers and the [four] fearlessnesses are fulfilled as their own-nature.
• Teach beings with the wondrous Dharma, for they have crossed the ocean of compassion: they well understand the skillful means of teaching sentient beings, and have crossed to the far shore of the "ocean of great compassion," ultimately.

To the very end of the future, reaching universally to every being, ever benefiting them — this is called the greatness of the refuge.

This verse shows the "greatness of the refuge." "Greatness" has three senses: first, greatness of time — exhausting the very limit of the birth-and-death of all sentient beings. Second, greatness of scope — taking all sentient beings as its scope. Third, greatness of activity — at all times performing benefit, rescuing and freeing them from suffering, causing them to escape.

Having stated the "unsurpassed refuge," the text next states "the mark of the Tathāgata's transformation of the basis" (如來轉依相, āśraya-parāvṛtti, the root turning of the defiled into the pure).

The seeds of the two obstructions ever attend; their cessation is a cutting-off most extreme and vast; because the white dharmas are fulfilled, the transformation of the basis accomplishes the two paths.

This verse shows that the transformation of the basis has both a "leaving-behind" and an "attaining."

• The seeds of the two obstructions ever attend; their cessation is a cutting-off most extreme and vast: this clarifies the "leaving-behind of what is to be countered" — namely, the seeds of the two obstructions (二障, the afflictive obstruction 煩惱障 and the cognitive obstruction 智障), which from time without beginning have ever attended [sentient beings], are now permanently extinguished. "Most extreme" means all the grounds; "vast" means all the modes — all of these are cut off.
• Because the white dharmas are fulfilled, the transformation of the basis accomplishes the two paths: this clarifies the "attaining of what does the countering" — the buddha-substance is joined with the supremely fulfilled white dharmas, and at that time, once the basis is turned, the two paths are accomplished: first, the attaining of "the path of the utterly pure supramundane wisdom"; second, the attaining of "the path of the wisdom whose objects are the boundless knowable realms." This is called the transformation of the basis.

There the Tathāgata dwells, unmoving as the king of mountains; still he pities those who delight in [mere] cessation — how much more those attached to existence.

This verse shows that the Tathāgata's transformation of the basis is the most excellent among all transformations. Why? Because after the Tathāgata's transformation of the basis he dwells in the place of the untainted realm (無漏界, the anāsrava-dhātu), like the king of mountains anchoring the earth, abiding unmoved. Having thus turned, he still gives rise to pity even toward the śrāvakas and pratyekabuddhas who delight in [mere] quiescent cessation — how much more toward the sentient beings, far off and lowly, who cling to "existence" and are steeped in suffering.

Benefiting others, and the unsurpassed; the un-turned and the unborn; the vast and the non-dual; the non-abiding and the equal; the excellent and the universally-conferring — this is called the Tathāgata's turning, displaying ten qualities: their distinctions should be understood.

These two verses show that the Tathāgata's transformation of the basis has ten distinct qualities. What are the ten?

1. The turning that benefits others: after the transformation of the basis, it is for the benefit of others.
2. The unsurpassed turning: after the transformation of the basis, one attains mastery over all dharmas, surpassing the turning of the two vehicles.
3. The un-turned turning: after the transformation of the basis, the various defiling causes can no longer turn this "basis," because that basis has [already] been turned (become untainted).
4. The unborn turning: after the transformation of the basis, all defiling dharmas ultimately no longer arise.
5. The vast turning: after the transformation of the basis, one manifests the attaining of great awakening and of parinirvāṇa.
6. The non-dual turning: after the transformation of the basis, saṃsāra and nirvāṇa are without duality.
7. The non-abiding turning: after the transformation of the basis, one abides in neither the conditioned nor the unconditioned.
8. The equal turning: after the transformation of the basis, one is, equally with the śrāvakas and pratyekabuddhas, liberated from the afflictive obstruction.
9. The excellent turning: after the transformation of the basis, the powers, fearlessnesses, and all the other buddha-dharmas are without equal.
10. The universally-conferring turning: after the transformation of the basis, one ever teaches by means of all the vehicles.

As space pervades everything, so the Buddha too pervades all; space pervades all forms, the buddhas pervade all beings.

This verse shows that "the buddha-substance pervades everything," resembling space. The first two lines state it directly, the latter two explain it: just as space pervades all aggregations of form, so too the buddha-substance pervades all aggregations of sentient beings. If someone, because sentient beings are seen not to be buddhas, were to say "the buddha-substance does not pervade [them]," this is not so — it is [only] that [the buddha-nature in beings] is not yet accomplished (not that the buddha-substance fails to pervade).

As when a water-vessel is broken, the moon's image does not appear before one, so through the faults of sentient beings the buddha-image likewise does not appear.

This verse shows that "though the buddha-substance pervades [all], sentient beings do not see it." Just as when a water-vessel is broken one does not see the moon's image, so through their faults (their karmic obstructions) sentient beings do not see the buddha-image — this principle holds.

As the nature of a mass of fire — now blazing, now burnt out, so the buddhas' teaching-work — now appearing, now [entering] nirvāṇa.

This verse shows that "the buddhas' teaching-work has its appearing and its passing." Just as the nature of fire is at times to blaze and at times to burn out, so too the buddhas' teaching-work: at times it manifests appearance in the world, at times it manifests nirvāṇa.

Having thus stated the Tathāgata's transformation of the basis, the text next states that "the Tathāgata's activity is ever without effort" (the buddha's activity ever arises naturally, without deliberate contrivance).

The wish-granting jewel and the heavenly drum accomplish their own work of themselves; the buddha's transforming and the buddha's teaching, though without thought, are likewise so.

This verse shows that "the buddha's activity is without effort." Just as the wish-granting jewel, though mindless, can of itself produce all manner of manifestations, so too the Tathāgata: though without a mind of effort, he can of himself give rise to all manner of transformations. And just as the heavenly drum, though mindless, can of itself send forth all manner of sounds, so too the Tathāgata: though without a mind of effort, he can of himself teach all manner of wondrous dharmas.

In dependence on space, activity is unbroken, yet activity has its increase and decrease; in dependence on the [untainted] realm, the work is uninterrupted, yet the work has its arising and ceasing.

This verse shows that "the buddha's activity is uninterrupted." Just as, in the world, all things are done in dependence on space, unbroken at any time, so too the buddhas: in dependence on the untainted realm they perform the buddha-work, and it too is unbroken. And just as, in the world, what is done in dependence on space has its increase and decrease, so too the buddhas: in dependence on the untainted realm they perform the buddha-work, and it too has its arising and ceasing.

Having stated that "with a mind free of effort [the buddha] does not forsake the buddha-work," the text next states that "the untainted dharma-realm is profound."

As before, so afterward as well; and apart from all obstruction — neither pure nor impure: the Buddha calls it "suchness."

This verse shows "the mark of the dharma-realm's purity."

• As before, so afterward as well: this is what is meant by "not pure" — because its own-nature is [always] undefiled (it is thus originally, not made clean only afterward, so it cannot be called "pure").
• And apart from all obstruction: this is what is meant by "not impure" — because the adventitious defilements (客塵, āgantuka-kleśa) have afterward been left behind (since obstruction is already gone, it cannot be called "impure").
• Neither pure nor impure: the Buddha calls it "suchness": therefore the Buddha says this [dharma-realm] is "suchness" — neither pure nor impure. This is called the mark of the dharma-realm's purity.

Pure, empty, without self — the Buddha calls it the supreme self; because the buddhas' self is pure, the Buddha is therefore named the great self.

This verse shows "the mark of the dharma-realm's great self."

• Pure, empty, without self: this untainted realm has "supreme no-self" as its own-nature.
• The Buddha calls it the supreme self: what is called "supreme no-self" is the "pure suchness," and that pure suchness is the own-nature of the buddhas' "self."
• Because the buddhas' self is pure, the Buddha is therefore named the great self: because this "self" of the buddhas most fully attains purity, the Buddha is therefore titled "the great self." By this meaning, the buddhas establish the "supreme self" within the untainted realm. This is called the mark of the dharma-realm's great self.

Neither substance nor non-substance — thus is the buddha-substance spoken of; therefore this thesis is set forth: it is surely an indeterminate matter.

This verse shows "the mark of the dharma-realm's indeterminacy."

• Neither substance: because the two marks of person and dharma cannot be asserted [as a substantial substance].
• Nor non-substance: because the mark of "suchness" truly exists (suchness is not wholly nonexistent).
• Thus is the buddha-substance spoken of: for this reason, the buddha-substance is said to be "neither substance nor non-substance."
• Therefore this thesis is set forth: it is surely an indeterminate matter: what is called "indeterminate" refers to [the four theses]: "after death the Tathāgata exists, after death the Tathāgata does not exist, after death the Tathāgata both exists and does not exist, after death the Tathāgata neither exists nor does not exist" — such four propositions cannot be determinately declared, and therefore the dharma-realm is [said to be] "the mark of indeterminacy."

As when the heat of iron subsides, as when the film upon the eye is removed, so too the subsiding of the mind's cognition — one speaks of it as neither having nor lacking substance.

This verse shows "the mark of the dharma-realm's liberation."

• As when the heat of iron subsides, as when the film upon the eye is removed: of these two things — the iron's heat subsided, the eye's film removed — one may say "neither substance nor non-substance." Why? "Not substance," because the heat and the film are now without mark; "not non-substance," because the mark of subsiding still has substance (the iron remains, the eye remains).
• So too the subsiding of the mind's cognition — one speaks of it as neither having nor lacking substance: the buddhas' mind-cognition takes "greed" as its heat and "ignorance" as its film; when those two subside, this too is said to be "neither substance nor non-substance." Why? "Not substance," because greed and ignorance have subsided; "not non-substance," because the liberation of mind and wisdom still exists. This is called the mark of the dharma-realm's liberation.

Having stated "the profundity of the mark," the text next states "the profundity of the place."

The buddhas' untainted realm is neither one nor many; because it accords with their former bodies, and because it is bodiless, like space.

This verse shows "the profundity of the dharma-realm's place." The buddhas' untainted dharma-realm is "neither one nor many." Why?

• Neither one: because it accords with their former bodies (it differs according to each buddha's body at the causal stage, so it cannot be said to be a single one).
• Neither many: because [its substance] is bodiless. 〔Question〕 How is it "bodiless"? 〔Answer〕 Because it is like space (having no divisible form, so it cannot be said to be many). This is called the profundity of the dharma-realm's place. Having stated "the profundity of the place," the text next states "the profundity of the activity."

As a great jewel-store is the support of the many jewels, so too the pure realm is the basis of the buddha-dharmas.

This verse shows "the supporting activity of the dharma-realm" — because the pure dharma-realm is the support of the jewels of the factors of awakening, such as the [ten] powers and the [four] fearlessnesses.

As dense clouds gather and pour down rain to ripen the hundred grains, so too the pure realm streams forth good and matures sentient beings.

This verse shows "the activity of the dharma-realm in maturing sentient beings" — because from the pure dharma-realm there stream forth the various roots of good that mature sentient beings.

As the sun and moon wax full, their disks clear, bright, and complete, so too the pure realm: the accumulation of the good and pure is complete.

This verse shows "the activity of the dharma-realm in reaching the ultimate." "Accumulation" refers to the two accumulations of merit and wisdom (福智二聚) — because through the pure dharma-realm these two accumulations attain completion.

As the sun's disk rises and streams its light to illumine everything, so too the pure realm streams forth its teaching to transform the host of beings.

This verse shows "the activity of the dharma-realm in proclaiming the true Dharma."

As sunbeams combine to do their common work of illumining the world, so too the pure realm: the buddhas combine to do their common transforming work.

This verse shows "the activity of the dharma-realm in doing its transformative work." Just as many suns and many rays combine at one time to do one work — namely, drying and ripening [the crops] and the like — so too many buddhas and many wisdoms combine at one time to do one work — namely, [their] transformations and the like.

As the sun's light shines both boundlessly and all at once, so too the pure realm and the buddhas' light shine — these two matters are likewise so.

This verse shows "the non-discriminating activity of the dharma-realm." Just as the sun's light shines universally, without any limit and also all at one time, so too the buddhas' light shines universally — boundless and all at once, likewise so.

As the various sunbeams are said to have clouds and the like for their veiling, so too the pure realm and the buddhas' wisdom are said to have the obstruction of sentient beings.

This verse shows "the non-acting [of the activity] of the dharma-realm" (at times it does not give rise to its work). Just as the sunbeams, veiled by clouds and the like, therefore do not shine, so too the buddhas' light, obstructed by the faults of sentient beings — because the five turbidities are many — therefore does not perform its work.

As by the power of the mordant-ash a garment is dyed its various colors, so too the pure realm: by the power of practice and vow, liberation attains its various wisdoms.

This verse shows "the activity of the dharma-realm's liberation-wisdom." Just as, in dyeing a garment, by the power of the "mordant-ash" (滋灰, the mordant that fixes dye) some places take on the various colors and some do not, so too with the pure realm of the three vehicles: by the power of "practice and vow" (行願), the buddhas' liberation attains the various wisdoms while the liberation of the two vehicles does not attain the various wisdoms.

The untainted realm is profound in its three: mark, place, and activity; the buddhas speak of it thus — like dyeing or painting upon space.

This verse again brings out the previous meaning of "profundity."

• The untainted realm is profound in its three: mark, place, and activity: this untainted realm the World-Honored One states in brief to have three [kinds of] profundity — first, profundity of mark; second, profundity of place; third, profundity of activity. The profundity of mark has four kinds: first the mark of purity, second the mark of the great self, third the mark of indeterminacy, fourth the mark of liberation — in that order (shown by the four preceding verses). The profundity of place is one: namely, "neither one nor many, and non-abiding" (shown by the fifth verse). The profundity of activity has eight kinds: first the supporting activity, second the activity of maturing sentient beings, third the activity of reaching the ultimate, fourth the activity of proclaiming the true Dharma, fifth the transformative work, sixth the non-discriminating activity, seventh the wisdom's non-acting, eighth the liberation-wisdom activity — in that order (shown by the latter eight verses).
• The buddhas speak of it thus — like dyeing or painting upon space: this untainted realm is free of conceptual elaboration, and like space it is therefore profound. To expound its profundity thus, distinguishing it [into parts], is like dyeing colors upon space, like painting upon space — this principle should be understood.

Because all [beings and buddhas] are without difference, and because the pure suchness is attained, therefore it is said that all sentient beings are named "the womb of the Tathāgata" (如來藏, tathāgata-garbha).

This verse shows "the dharma-realm is the womb of the Tathāgata."

• Because all are without difference: all sentient beings and all buddhas are equal and without distinction, therefore they are named "suchness" (如).
• Because the pure suchness is attained: the pure "suchness" is attained as one's own-nature, therefore [one is] named "Tathāgata" (如來, the thus-come). By this principle, one may say that all sentient beings are named "the womb of the Tathāgata."

Having stated "the profundity of the untainted realm," the text next states "the buddhas' transformations."

The śrāvakas and the pratyekabuddhas, the bodhisattvas and the Tathāgatas — the first [tier of] transformation outmatches the worldly, and up to the Buddha [each] outmatches the bodhisattva.

This verse shows "the ascending [scale of] transformation." The transformations of all the world, the śrāvaka's transformations can outmatch (surpass and override). The transformations of all śrāvakas, the pratyekabuddha's transformations can outmatch. The transformations of all pratyekabuddhas, the bodhisattva's transformations can outmatch. The transformations of all bodhisattvas, the buddhas' transformations can outmatch. There is no one whose transformations can outmatch the buddhas' transformations — therefore the Tathāgata's transformations are the most surpassingly ascendant.

Thus the buddha's transformations are measureless and inconceivable, manifesting variously according to the being, the world-realm, and the time.

This verse shows "profound transformation." This profundity has two kinds: first, measureless; second, inconceivable. 〔Question〕 How is this matter to be understood? 〔Answer〕 According to what capacity of being, according to what world-realm, according to what season — corresponding to their distinctions, whether much or little — he performs the various transformations. Thus they are both measureless and inconceivable — therefore the Tathāgata's transformations are the most profound. Below, the text next states "the transformations by the distinct turnings" (the transformations arising from the turning of each consciousness distinctly).

Thus, the five faculties being turned, transformation attains its ascendancy: [each] performs all the objects universally, and there are the twelve hundred qualities.

This verse shows "the transformation of the turning of the five faculties." This transformation attains two kinds of ascendancy: first, the attaining of "performing all the objects universally" — namely, each single faculty can use all the objects interchangeably (the eye can serve the ear's function, and so on). Second, the attaining of "the twelve hundred qualities" — namely, each single faculty attains one thousand two hundred qualities.

Thus, the mind-faculty being turned, transformation attains its ascendancy: utterly pure, non-discriminating, ever accompanying the [work of] transformation.

This verse shows "the transformation of the turning of the mind-faculty." The "mind-faculty" refers to the defiled consciousness (染污識, the seventh consciousness, kliṣṭa-manas). By this turning one attains "utterly pure non-conceptual knowledge" (極淨無分別智), which ever runs alongside all transformations and works together with them.

Thus, object and sensation being turned, transformation attains its ascendancy: the pure land is as one wishes, and the objects of enjoyment all appear before one.

This verse shows "the transformation of the turning of object and sensation." "Object" refers to the five sense-fields (五塵, form, sound, scent, taste, touch); "sensation" refers to the five [sense-]consciousnesses. By the turning of these two, the buddha-field is purified, and what one wishes appears before one, to be enjoyed at will.

Thus, discrimination being turned, transformation attains its ascendancy: the works performed by the [various] wisdoms run at all times without hindrance.

This verse shows "the transformation of the turning of discrimination." "Discrimination" refers to the mental consciousness (意識, the sixth consciousness); by this turning, the transformations that are the works performed by the [various] wisdoms are at all times without any obstruction.

Thus, the establishing [of the world] being turned, transformation attains its ascendancy: one abides in the Buddha's unmoving phrase, not abiding in nirvāṇa.

This verse shows "the transformation of the turning of the establishing [of the world]." "The establishing" refers to the receptacle-world (器世界, the physical world); by this turning one abides in the Buddha's "unmoving" untainted dharma-realm, attaining "not entering parinirvāṇa" (not lapsing into [mere] cessation), and ever gives rise to ascendant transformation.

Thus, the defilement of desire being turned, transformation attains its ascendancy: one abides in the Buddha's unsurpassed bliss, and manifests a spouse without defilement.

This verse shows "the transformation of the turning of the defilement of desire." By this turning one attains two kinds of transformation: first, the attaining of abiding in the Buddha's "unsurpassed bliss"; second, the attaining of "being without defilement toward a spouse" (though manifesting the having of a spouse, one is without attachment or defilement).

Thus, the notion of space being turned, transformation attains its ascendancy: whatever one wishes is all attained, and wherever one goes is all unimpeded.

This verse shows "the transformation of the turning of the notion of space." By this turning one attains two kinds of transformation: first, "whatever one wishes is all attained" — because one has attained the "treasury of space" (虛空藏). Second, "wherever one goes is all unimpeded" (the places one goes have no obstruction) — because one has attained the "comprehension of space" (虛空解).

Thus [there is] measureless turning, and thus measureless transformation; the inconceivable works [of the buddhas] all rely on the stainless [realm].

This verse sums up the previous meaning. Because there is measureless "turning," one attains measureless "transformation." Thus the buddhas' inconceivable activity all relies on the untainted dharma-realm — this principle should be understood. Having stated "the buddhas' transformations," the text next states "the buddhas' maturing of sentient beings."

Causing [beings] to amass and to increase, causing to ripen and also to liberate, ripening and ripening without remainder [ceasing], because the worlds are inexhaustible.

This verse shows "the cause of maturing [sentient beings] in sequence." Those who have not yet amassed roots of good, he causes to amass; those who have amassed roots of good, he causes to increase; those whose roots of good have increased, he causes to ripen; those whose roots of good have ripened, he causes to be liberated, so that they attain the utmost purity — thus the buddhas of the ten directions each well proclaim [the Dharma]. "Ripening and ripening again, yet not entering parinirvāṇa" — why? Because the worlds are inexhaustible (sentient beings can never be entirely delivered, so the buddha does not forsake them).

Having attained the hard-to-attain, everywhere he becomes the refuge of beings; [it is] wondrous yet not wondrous, because he has attained the skillful means.

This verse shows "the practice of the already-matured bodhisattva, and its mark of being not [merely] wondrous."

• Having attained the hard-to-attain, everywhere he becomes the refuge of beings: the supreme qualities of unsurpassed awakening, unprecedented, are now fully attained in accord [with him]; and by this accord he can ever be the refuge of beings throughout the world-realms of the ten directions.
• [It is] wondrous yet not wondrous: to mature sentient beings everywhere in this way is "wondrous"; yet this wondrous is also "not wondrous." Why? Because he has attained the skillful means. What is called "the skillful means" is the path that accords with [beings'] capacities — that is, the pure practice.

Turning the wheel of Dharma and the [wheel's] passing; attaining the path and also nirvāṇa — everywhere skillful means arise, [yet] the true dharma-realm is unmoved.

This verse shows "the cause of maturing [sentient beings] universally."

• Turning the wheel of Dharma and the passing [of the Dharma]; attaining the path and also nirvāṇa: within a single instant, in one place he manifests turning the measureless wheel of Dharma, in one place he manifests the extinction of the true Dharma, in one place he manifests attaining great awakening, in one place he manifests entering nirvāṇa — this is because the practices (capacities) of sentient beings each differ.
• Everywhere skillful means arise, [yet] the true dharma-realm is unmoved: if sentient beings are ripe for maturing, the Tathāgata, according to their dwelling-places, teaches everywhere; yet within the untainted dharma-realm he likewise remains unmoved.

Not raising a discriminating mind, he matures [beings of] past, future, and present; everywhere transforming sentient beings, ever manifesting the three gates.

This verse shows "the cause of maturing [sentient beings] naturally."

• Not raising a discriminating mind, he matures [beings of] past, future, and present: none of the buddhas think this thought: "I have matured sentient beings, I shall mature sentient beings, I am now maturing sentient beings." Why? Because of non-discrimination.
• Everywhere transforming sentient beings, ever manifesting the three gates: though without effort, at all times, by means of the various roots of good, he matures sentient beings everywhere throughout the world-realms of the ten directions by means of "the three gates." "The three gates" refers to the teaching-gates of the three vehicles.

As the sun's light, natural, illumines the dark and ripens the hundred grains, so too the light of the dharma-sun: it dispels delusion and ripens sentient beings.

This verse shows the sense of "naturalness" by simile. Just as the sun's disk, without any diligent contrivance, of itself sends forth light, dispelling darkness everywhere and ripening the hundred grains, so too the buddhas: though without effort, by the light of the "dharma-sun" they dispel delusion everywhere and ripen sentient beings.

One lamp kindles a host of lamps — the utmost gathering of brightness is inexhaustible; one ripened [being] transforms many into ripening, and the inexhaustible transforming is likewise so.

This verse shows "the cause of maturing [sentient beings] by succession." Just as one lamp passes its flame to a host of lamps — a supremely great gathering of lamps, measureless and numberless — yet that one lamp['s brightness] is not exhausted, so too the buddhas: one buddha matures [one being], then transforms many into ripening — a supremely great gathering of sentient beings, measureless and numberless — yet the power of that transforming is likewise inexhaustible.

The vast ocean receives the myriad streams, without surfeit and without overflowing; the buddha-realm gathers the host of good, neither filling up nor increasing.

This verse shows "the cause of maturing [sentient beings] without weariness." Just as the vast ocean broadly receives the hundred rivers, without any satiety and without overflowing, because it can hold them, so too the buddha-realm: it ever gathers the measureless pure roots of good, yet does not fill up nor increase, because [its virtue] is wondrous (beyond measure by "filling" or "increasing").

Having stated "the buddhas' maturing of sentient beings," the text next states "the buddhas' purity of the dharma-realm."

The two obstructions already forever removed, the dharma-suchness attains purity; as to the things [known] and the wisdom cognizing them — [there is] mastery and also inexhaustibility.

This verse shows "the sense of the 'nature' of the dharma-realm."

• The two obstructions already forever removed, the dharma-suchness attains purity: this is the "mark of purity" — because both the afflictive obstruction and the cognitive obstruction are forever exhausted.
• As to the things [known] and the wisdom cognizing them — [there is] mastery and also inexhaustibility: this is the "mark of mastery" — because over both "the things" and "the wisdom that takes them as its object," one attains mastery, forever inexhaustible.

The wisdom of suchness in all its modes is the cause that purifies the dharma-realm; benefiting and gladdening, transforming sentient beings — this fruit too is inexhaustible.

This verse shows "the sense of the 'cause' of the dharma-realm."

• The wisdom of suchness in all its modes is the cause that purifies the dharma-realm: in order to purify the dharma-realm, one cultivates at all times "the wisdom of the gate of suchness in all its modes" (一切種如門智) as the cause.
• Benefiting and gladdening, transforming sentient beings — this fruit too is inexhaustible: in order to teach sentient beings, one gives to all sentient beings at all times the two fruits of "benefit and gladness," ever inexhaustible.

Setting in motion body, speech, and mind, the three actions ever transform [beings]; the two gates and the two accumulations — the skillful means are all complete.

This verse shows "the sense of the 'activity' of the dharma-realm."

• Setting in motion body, speech, and mind, the three actions ever transform [beings]: giving rise to the action of body, the action of speech, and the action of mind, one teaches sentient beings at all times.
• The two gates and the two accumulations — the skillful means are all complete: one is fully endowed with "the two gates and the two accumulations" as skillful means. "The two gates" are the gate of samādhi (三昧門) and the gate of dhāraṇī (陀羅尼門); "the two accumulations" are the accumulation of merit (福德聚) and the accumulation of wisdom (智慧聚).

Own-nature and the dharma-repast, and transformation — the distinction of the stations; this is because the dharma-realm is pure — so the buddhas have declared.

This verse shows "the sense of the 'stations' of the dharma-realm."

• Own-nature and the dharma-repast, and transformation — the distinction of the stations: namely, the self-nature body (自性身), the enjoyment body (食身, "the dharma-repast body"), and the emanation body (化身) — this is the distinction of the "stations."
• This is because the dharma-realm is pure — so the buddhas have declared: if the dharma-realm were not pure, these three stations would not be established.

Having stated "the buddhas' purity of the dharma-realm," the text next states "the buddhas' three bodies."

The self-nature body and the enjoyment body, and the emanation body — combined, the three bodies; know that the first body is the support of the other two.

All the buddhas have three kinds of body. First, the self-nature body (自性身; 玄奘系 the dharma-body 法身, svābhāvika-kāya), established by the mark of the transformation of the basis. Second, the enjoyment body (食身; 玄奘系 the enjoyment body 受用身, sāṃbhogika-kāya — the treatise's word "repast" carries the sense of enjoyment/nourishment), established by serving as the "dharma-repast" (nourishing [beings] with the Dharma) within the great assemblies. Third, the emanation body (化身, nairmāṇika-kāya), established by performing the benefit of the sentient beings to be transformed. Herein it should be understood: the self-nature body is the support of the enjoyment body and the emanation body, because it is the root.

The enjoyment body, in the various realms, has distinctions in its enjoyment: the assemblies, lands, names, bodies, and works — all of them differ.

The enjoyment body, in all the world-realms, has these matters of enjoyment — the various retinues, the various buddha-fields, the various names, the various bodies, the various works — all of them are different [from one another].

The equal, subtle body is joined with the enjoyment body; know that the enjoyment body is the cause of the emanation body.

• The equal: refers to the self-nature body — all the buddhas being equal and without distinction.
• The subtle: because this body is hard to know.
• The enjoyment body [joined with the equal body]: the "enjoyment body" is the "repast body"; this body is joined with the equal body (the self-nature body), because it arises in dependence on it.
• Know that the enjoyment body is furthermore the cause of the emanation body: because it manifests everything according to what is to be enjoyed (the emanation body), it is therefore also the cause of the emanation body.

The emanation-buddha [performs] measureless emanations, and is therefore named the emanation body; the two bodies accomplish the two benefits, established in every mode.

Because the "emanation body" — the buddhas — at all times emanate measureless distinctions, the buddha is, by this emanating, named the "emanation body." "The two bodies" are the enjoyment body and the emanation body; "the two benefits" are self-benefit and the benefit of others. The enjoyment body has "the accomplishment of self-benefit" as its mark; the emanation body has "the accomplishment of the benefit of others" as its mark. Thus the two benefits are accomplished in every mode, and accordingly the enjoyment body and the emanation body are established.

Craft-skills and taking birth, attaining the path and parinirvāṇa — displaying these great skillful means, he causes others to attain liberation.

Furthermore, the "emanation body," at all times teaching sentient beings, at times manifests craft-skills, at times manifests taking birth, at times manifests attaining awakening, at times manifests parinirvāṇa — displaying in this way the various great skillful means, all of which cause sentient beings to attain liberation. This is the mark of the accomplishment of the benefit of others.

Know that the buddha's three bodies embrace all buddha-bodies, [for] they are the support of self-benefit and the benefit of others, [and] all three bodies are manifested.

Know that these three bodies embrace all the bodies of all buddhas, because they manifest the support of all self-benefit and benefit of others.

By reason of support, mind, and work, the three buddha[-bodies] are all equal; by own-nature, unbroken[ness], and continuity, the three buddha[-bodies] are all everlasting.

Those three kinds of body, in their respective order, are for all the buddhas entirely equal:

• By reason of "support" (依, the basis), the self-nature body of all buddhas is equal — because the dharma-realm is without distinction.
• By reason of "mind" (心), the enjoyment body of all buddhas is equal — because the buddha-mind is without distinction.
• By reason of "work" (業), the emanation body of all buddhas is equal — because their work is one and the same.

Furthermore, all the buddhas are likewise "everlasting" (常住):

• By reason of "essential constancy" (自性常, essential constancy), the self-nature body of all buddhas is everlasting — because it is ultimately untainted.
• By reason of "unbroken constancy" (無間常, unbroken constancy), the enjoyment body of all buddhas is everlasting — because the teaching of the Dharma is without interruption.
• By reason of "continuous constancy" (相續常, continuous constancy), the emanation body of all buddhas is everlasting — because though it ceases here, it appears again there.

Having stated "the buddhas' bodies," the text next states "the buddhas' wisdoms."

The four wisdoms: the mirror is unmoving, the support of the [other] three wisdoms; the eighth, seventh, sixth, and fifth [group of] consciousnesses — because they are turned in sequence.

• The four wisdoms: the mirror is unmoving, the support of the [other] three wisdoms: all the buddhas have four kinds of wisdom — first, mirror wisdom (鏡智; 大圓鏡智 the great perfect mirror wisdom, ādarśa-jñāna); second, equality wisdom (平等智; 平等性智, samatā-jñāna); third, observing wisdom (觀智; 妙觀察智, pratyavekṣaṇā-jñāna); fourth, accomplishing wisdom (作事智; 成所作智, kṛtya-anuṣṭhāna-jñāna). That mirror wisdom has "the unmoving" as its mark, and ever serves as the support of the other three wisdoms. Why? Because the [other] three wisdoms are "moving."
• The eighth, seventh, sixth, and fifth [group of] consciousnesses — because they are turned in sequence: turning the eighth consciousness (the store consciousness, 阿賴耶識) one attains mirror wisdom; turning the seventh consciousness (manas, the deliberating mind) one attains equality wisdom; turning the sixth consciousness (the mental consciousness) one attains observing wisdom; turning the first five consciousnesses (eye, ear, nose, tongue, body) one attains accomplishing wisdom — this principle should be understood.

Mirror wisdom takes its objects without partition, its continuity ever unbroken; not confused about all that is cognized, [yet] the various marks do not appear before it.

This verse shows "the turning of the eighth consciousness to attain mirror wisdom."

• Mirror wisdom takes its objects without partition: when it takes all objects [as its field], it does not take them in segments (it does not cut the object into pieces).
• Its continuity ever unbroken: at all times it runs on constantly, never interrupted.
• Not confused about all that is cognized: it fully knows all objects, its obstruction forever exhausted (it has no confusion about what is cognized).
• [Yet] the various marks do not appear before it: when it takes objects [as its field], it is apart from the taking-up of [coarse] mental images, without discrimination.

Mirror wisdom is the cause of [all] the wisdoms; it is called the great treasury of wisdom; the other bodies and the other wisdoms — their images arise from this.

This verse shows "the function of mirror wisdom."

• Mirror wisdom is the cause of the wisdoms; it is called the great treasury of wisdom: those wisdoms — equality wisdom and the rest — in every mode have mirror wisdom for their cause, and therefore this wisdom is like a "great treasury," because it is the treasury of [all] the wisdoms.
• The other bodies and the other wisdoms — their images arise from this: "the other bodies" refers to the enjoyment body and so on; "the other wisdoms" refers to equality wisdom and so on. The images of those bodies and the images of those wisdoms all arise from this wisdom, and therefore the Buddha calls this wisdom "mirror wisdom" (mirroring forth images).

The wisdom of equality with sentient beings — cultivated to purity, it realizes awakening; not abiding in nirvāṇa, because there is no final end.

This verse shows "the turning of the seventh consciousness to attain equality wisdom."

• The wisdom of equality with sentient beings — cultivated to purity, it realizes awakening: when the bodhisattvas realize the dharma present before them, they attain the "wisdom of equality with all sentient beings"; and when they cultivate this wisdom to the utmost purity, they attain unsurpassed awakening.
• Not abiding in nirvāṇa, because there is no final end: because sentient beings are inexhaustible there is no final end, and because there is no final end one does not abide in nirvāṇa. By this meaning, it is called "equality wisdom."

Great loving-kindness and great compassion — these two are ever unbroken; if sentient beings have faith, the buddha-image appears at once before them.

This verse shows "the function of equality wisdom."

• Great loving-kindness and great compassion — these two are ever unbroken: the buddhas, the Tathāgatas, at all times attend upon sentient beings. Why? Because great loving-kindness and great compassion are without interruption.
• If sentient beings have faith, the buddha-image appears at once before them: according to what they have faith in, it appears in accordance with them — and so some sentient beings see the Tathāgata as blue in color, some see the Tathāgata as yellow, and so with all [colors]. These first two wisdoms, mirror wisdom and equality wisdom, are the dharma-body.

Observing wisdom, [as to] cognition and the cognized, is at all times without hindrance; this wisdom is like a great treasury, the support of the retentions and the concentrations.

This verse shows "the turning of the sixth consciousness to attain observing wisdom." Observing wisdom, toward all the objects that are cognized, is ever without obstruction, and is like a great treasury — the support of all the "gates of dhāraṇī" (the retentions) and all the "gates of samādhi" (the concentrations). Why? Because these two gates both arise from this wisdom.

Ever within the great assemblies, it manifests all manner of things, able to cut through the nets of doubt, for it rains down the great rain of Dharma.

This verse shows "the function of observing wisdom," its meaning being as the verse states (observing wisdom, ever within the great assemblies, manifests all manner of things, is able to cut through sentient beings' nets of doubt, and rains down the great rain of Dharma). This observing wisdom is the enjoyment body.

The wisdom of accomplishment, in the various realms, gives rise to all manner of transforming works, measureless and inconceivable, for the sake of benefiting the host of beings.

This verse shows "the turning of the first five consciousnesses to attain accomplishing wisdom." That accomplishing wisdom, in all the world-realms, performs all manner of transforming works, measureless and boundless, inconceivable. Works such as these are all for the sake of benefiting all sentient beings. This accomplishing wisdom is the emanation body.

Retentive holding, and the equal mind, the opening of Dharma and also the doing of works — thus, in dependence on the four senses, the four wisdoms arise in sequence.

• Retentive holding: refers to the retentive holding of what is heard [of the Dharma].
• The equal mind: refers to attaining "the equality of self and other" toward all sentient beings.
• The opening of Dharma: refers to expounding the true Dharma.
• The doing of works: refers to giving rise to all manner of transforming deeds. In dependence on the first sense, mirror wisdom arises; in dependence on the second sense, equality wisdom arises; in dependence on the third sense, observing wisdom arises; in dependence on the fourth sense, accomplishing wisdom arises.

Distinctness of nature and non-vanity, all-ness and beginninglessness — because [buddhas] are without distinction, [they are] not one; because they share one support, [they are] not many.

This verse shows that "the buddhas are neither one nor many." Not one — by reason of the five senses of "distinctness of nature, non-vanity, all-ness, beginninglessness, and without-distinction":

• Distinctness of nature: because the natures of the boundless buddhas are each distinct. If one said there is only a single buddha, and yet there are those "who will attain awakening" (bodhisattvas about to become buddhas), this would not hold — therefore buddhas are "not one."
• Non-vanity: if the accumulations of merit and wisdom were vain (without real effect), then the other bodhisattvas ought not to attain awakening; since the two accumulations are not vain, [the "single buddha" thesis] does not hold — therefore buddhas are "not one."
• All-ness: if one said there is only a single buddha, then this buddha could not benefit all sentient beings; because the Buddha establishes all sentient beings in becoming buddhas, [the "single buddha" thesis] does not hold — therefore buddhas are "not one."
• Beginninglessness: if one said there is only a single first buddha, then this buddha ought to have become a buddha without the two accumulations of merit and wisdom, which does not hold — therefore buddhas are "not one."
• Without-distinction: if one said there is some other buddha [who became a buddha] without the two accumulations of merit and wisdom, this does not hold — therefore buddhas are "not one." Not many — by reason of "sharing one support": the dharma-body of all buddhas relies on the untainted realm (one and the same support, so not many). Having stated "the buddhas' wisdoms," the text next states "the skillful means for entering buddhahood."

If discrimination is ever-existent, then the real is forever non-existent; if discrimination is forever non-existent, then the real is ever-existent.

If the own-nature of "discrimination" (分別性, the wholly-imagined nature) were ever-existent, then the own-nature of "the real" (真實性, the true nature) would be forever non-existent, because [the real] could not be found. If the own-nature of "discrimination" is forever non-existent, then the own-nature of "the real" is ever-existent, because [the real] can be found.

Wishing to cultivate the supreme cultivation, one sees no cultivation at all; wishing to attain the supreme attainment, one sees no attainment at all.

That "supreme cultivation" is such that that cultivation cannot be found (only when no mark of cultivation is seen is it the supreme cultivation). That "supreme attainment" is such that that attainment cannot be found (only when no mark of attainment is seen is it the supreme attainment).

With reverence and over long time, one contemplates the Buddha's unprecedented dharmas; relying on this to "swiftly become a buddha" [in fact] takes one far from the Buddha's awakening.

If there is a bodhisattva who, toward the Buddha, the World-Honored One, gives rise to utmost reverence, and over a long time diligently contemplates the Buddha's unprecedented dharmas, and — relying on this contemplating mind and long-time diligence — supposes "I shall swiftly attain unsurpassed awakening," know that such a bodhisattva is in fact very far from the Buddha's awakening. Why? Because he has conceit (慢, the conceit of a self).

Contemplating that dharmas are mere discrimination — this meaning is as known before — the bodhisattva who is without discrimination is said to swiftly become a buddha.

If the bodhisattva contemplates all dharmas as mere discrimination (the meaning as known before), and contemplates that that discrimination too is without discrimination, he then attains entry into "the station of the acceptance of the non-arising [of dharmas]" (無生忍位). By this meaning, he is said to attain awakening. Having stated "the skillful means for entering buddhahood," the text next states "the buddhas' shared work" (the buddhas' one and the same substance and function).

Know that the waters of the various rivers each have a separate support and a separate work; the water being little, the [water-]creatures' use is little, because they have not yet entered the great ocean. All entering the great ocean, [they have] one support and one work; the water being great, the creatures' use is great, and it is likewise ever inexhaustible. So too the various separate understandings [of the bodhisattvas] each have a separate intent and a separate work; the understanding being little, the benefit is little, because they have not yet entered the buddha-substance. All entering the buddha-substance, [they have] one understanding and one intent; the understanding being great, the benefit is great, and the utmost gathering is likewise inexhaustible.

• The "separate waters" are a simile for the bodhisattvas' "separate understandings"; the "separate supports" are a simile for the bodhisattvas' "separate intents"; the "one water" is a simile for the Tathāgatas' "one understanding"; the "one support" is a simile for the Tathāgatas' "one intent."
• Because the waters of the various rivers are separate, the works of the waters are also separate; because the water is little, the enjoyment of the creatures in the water is also little. Why? Because they have not yet entered the great ocean together. The bodhisattvas are likewise: because their understanding is separate, their works are also separate; because their understanding is little, their benefiting of sentient beings is also little. Why? Because they have not yet entered the buddha-substance together.
• If the various waters enter the great ocean, they share one support and one substance; because the water becomes one, the works also become one; because the water is great, the water-creatures' enjoyment is also great. If the bodhisattvas enter the buddha-substance together, they share one intent and one understanding; because the understanding becomes one, the works also become one; because the understanding is great, the benefit is also great, so as to reach, exhaustively, the whole gathering of all sentient beings, likewise inexhaustible.

Having thus stated "the buddhas' substance and function," the text next speaks one verse to exhort [beings] to press on and aspire [to awakening].

The incomparable, complete white dharmas, the cause of the benefit and gladness of beings, the blissful abiding, the inexhaustible treasury — the wise should seek to arouse it.

• The incomparable, complete white dharmas: by reason of the Buddha's "accomplishment of self-benefit."
• The cause of the benefit and gladness of beings: by reason of the Buddha's "accomplishment of benefiting others."
• The blissful abiding, the inexhaustible treasury: because the Buddha's roots of good are without fault and unsurpassed, an "inexhaustible treasury of bliss."
• The wise should seek to arouse it: the person of wisdom should, in order to attain this most excellent "blissful abiding," arouse the great mind of awakening.

The chapter on Awakening is complete.

We have finished speaking of "the accord with supreme awakening." The first thing in the accord with awakening is faith (信, śraddhā); now we come to speak of the character of this faith.

Arisen and not yet arisen, truly received and seemingly received, by another's power and by one's own power, deluded and undeluded, present and not present, hearing the Dharma and seeking the meaning, examining — these thirteen distinguish the characters of faith.

The characters of faith are of thirteen kinds:

1. Arisen faith — that is, faith of the past and the present.
2. Not-yet-arisen faith — that is, faith of the future.
3. Truly received faith — that is, inward faith.
4. Seemingly received faith — that is, outward faith.
5. By-another's-power faith — that is, coarse faith, because it arises on the strength of a good friend.
6. By-one's-own-power faith — that is, subtle faith, because it arises on one's own strength.
7. Deluded faith — that is, bad faith, because it arises from what is upside-down.
8. Undeluded faith — that is, good faith, because it is free of what is upside-down.
9. Present faith — that is, near faith, because it is unhindered.
10. Not-present faith — that is, distant faith, because it is hindered.
11. Hearing-the-Dharma faith — that is, faith made of hearing, because it arises through hearing.
12. Seeking-the-meaning faith — that is, faith made of reflection, because it arises through reflecting.
13. Examining faith — that is, faith made of cultivation, because it arises through cultivation.

Having stated the distinctions in the characters of faith, the text next states the distinctions in the kinds of faith.

Removable, intermittent, unbroken, greater and lesser too, obstructed and unobstructed, corresponding and not corresponding, having a gathering and having none, deep-entering and far-entering: by these further thirteen principles the kinds of faith are distinguished.

The kinds of faith are likewise of thirteen:

1. Removable faith — that is, faith of the lower grade.
2. Intermittent faith — that is, faith of the middle grade.
3. Unbroken faith — that is, faith of the upper grade.
4. Greater faith — that is, faith of the great vehicle (大乘, mahāyāna).
5. Lesser faith — that is, faith of the lesser vehicle.
6. Obstructed faith — that is, hindered faith, because it cannot advance and prevail.
7. Unobstructed faith — that is, unhindered faith, because it can advance and prevail.
8. Corresponding faith — that is, well-practiced faith, because it is formed through constant practice and reverent practice.
9. Not-corresponding faith — that is, not-well-practiced faith, because it is apart from those two [kinds of] practice above.
10. Having-a-gathering faith — that is, fruitful faith, because it is able to attain the great awakening (大菩提, mahābodhi).
11. Having-no-gathering faith — that is, fruitless faith, because it is not able to attain the great awakening.
12. Deep-entering faith — that is, faith of the stage of [deliberate] exertion (功用位), because it runs from the first ground to the seventh ground (初地至七地).
13. Far-entering faith — that is, faith of the utterly purified [stage], because it runs from the eighth ground to the ground of Buddhahood (八地至佛地).

Having stated the kinds of faith, the text next states the hindrances to faith.

Much forgetting and indolence, deluded practice and the bad friend, feeble goodness and wrong recollection, heedlessness and again little hearing, delight in hearing and delight in reflection, and the arrogance born of concentration: know that faults such as these are the hindrances to the characters of faith.

"Hindrance" means what runs counter [to faith]. Each fault hinders one character of faith: much forgetting becomes a hindrance to "arisen faith"; indolence becomes a hindrance to "not-yet-arisen faith"; deluded practice becomes a hindrance to "truly received faith" and "seemingly received faith," because toward what was received before one again gives rise to a grasping at the receiver; the bad friend becomes a hindrance to "by-another's-power faith," because he causes one to receive by an upside-down teaching; feeble goodness (weak wholesome roots) becomes a hindrance to "by-one's-own-power faith"; wrong recollection becomes a hindrance to "undeluded faith"; heedlessness becomes a hindrance to "present faith"; little hearing becomes a hindrance to "hearing-the-Dharma faith," because one does not listen to the Dharma of definitive meaning (了義, nītārtha); delight in hearing (contentment with mere hearing) becomes a hindrance to "seeking-the-meaning faith," because one reflects but little; delight in reflection (contentment with mere reflection) together with the arrogance born of concentration become a hindrance to "examining faith," because one cultivates but little and cannot examine in fine detail. 〔Question〕 And what hinders the "kinds of faith"?

Not wearying and not practicing, wearying and being obstructed, not corresponding and having no gathering: know these to hinder the kinds of faith.

〔Answer〕 Not practicing becomes a hindrance to "removable faith" and "hearing faith"; not wearying becomes a hindrance to "lesser faith," because one does not weary of birth-and-death; wearying becomes a hindrance to "greater faith," because one wearies of birth-and-death; being obstructed becomes a hindrance to "unobstructed faith"; not corresponding becomes a hindrance to "corresponding faith"; having no gathering becomes a hindrance to "having-a-gathering faith."

Having stated the hindrances to faith, the text next praises the merits of faith.

Faith has great merit — no regret and great gladness, the unbreakable and the firm, advancing in stage and gaining the Dharma, benefit to oneself and benefit to others, and swiftness in the powers: by these several merits the benefit of faith is praised.

The benefit of faith is praised by its several merits, each matched to its own: great merit praises present faith; no regret praises past faith, because one neither regrets it nor alters it; great gladness praises truly received faith and seemingly received faith, because they correspond with concentration; the unbreakable praises faith by the friend's power, because its right path is unbreakable; the firm praises faith by one's own power, because one does not fall back and does not cast it off; advancing in stage praises undeluded faith, present faith, hearing-the-Dharma faith, seeking-the-meaning faith, examining faith, and intermittent faith; gaining the Dharma praises unbroken faith; benefit to oneself praises lesser faith; benefit to others praises greater faith; swiftness in the powers praises the several "own-portion faiths," namely unobstructed faith, corresponding faith, having-a-gathering faith, deep-entering faith, and far-entering faith.

The similes of dog, turtle, slave, and king — in order they figure four faiths: practicing desire, practicing the concentrations, benefiting oneself, benefiting others.

By the four similes of "dog, turtle, slave, and king," in order, four persons' faiths are figured:

1. As a starving dog seeks food and is never satisfied — so too is the faith of those who practice desire, because at all times they give rise to all kinds of faith.
2. As a blind turtle hides its six [limbs and head] within the water — so too is the faith of those who practice the outer concentrations, because they know only the cultivation of worldly meditative absorption (世間定, laukika-samādhi).
3. As a thieving slave, in dread of his master, works diligently — so too is the faith of those who benefit themselves, because, in fear of birth-and-death, they diligently cultivate skillful means.
4. As a great king freely issues his decrees — so too is the faith of those who benefit others, because they instruct and transform ever more, without rest.

The bodhisattva himself comprehends these several faiths, and further distinguishes them at large so that others too may understand; in this way he urges all sentient beings to give rise to the faith of the great vehicle.

Having praised the merits of faith, the text next blocks the inferior, faint-hearted mind.

Human birth, and place, and time — all are without limit; awakening is attained by three causes: do not give rise to an inferior mind.

"Human birth, and place, and time — all are without limit" means: the attainment of supreme awakening has three causes that are without limit — first, human birth is without limit, because beings of the human destiny who attain awakening are without limit; second, place is without limit, because those who attain awakening in the worlds of the ten directions are without limit; third, time is without limit, because, throughout the whole future span, moment after moment, those who attain awakening are without limit. "Awakening is attained by three causes: do not give rise to an inferior mind" means: precisely because these three causes are without limit, the bodhisattvas should not shrink back from supreme awakening nor give rise to an inferior, faint-hearted mind.

Having blocked the inferior, faint-hearted mind, the text next shows the excellence of merit.

Merit is gained by giving to others, not by enjoying [things] oneself; relying on others, one teaches the great vehicle, not relying on the doctrine of one's own gain.

"Merit is gained by giving to others, not by enjoying [things] oneself" means: just as giving food to others brings great merit, because this is for the benefit of others, so enjoying it oneself cannot bring great merit, because that is only for one's own benefit. 〔Question〕 If so, how does a bodhisattva gain merit? 〔Answer〕 "Relying on others, one teaches the great vehicle, not relying on the doctrine of one's own gain" — the bodhisattvas, in this way, by teaching the scriptures of the great vehicle for the sake of others, gain great merit; it is not by teaching the scriptures of the lesser vehicle for their own benefit that they can gain great merit.

Having stated the excellent merit, the text next states the fruit attained.

From the great Dharma the great faith arises; the fruit of great faith is threefold — faith increased and merit increased, and gaining the very substance of the Buddha's qualities.

"From the great Dharma the great faith arises; the fruit of great faith is threefold" means: the person of wisdom, toward the holy Dharma of the great vehicle, gives rise to great faith; and by this great faith he attains three kinds of fruit. 〔Question〕 What fruits are attained? 〔Answer〕 "Faith increased and merit increased, and gaining the very substance of the Buddha's qualities" — first, one attains the fruit of great faith, because faith is increased; second, one attains the fruit of great merit, because merit is increased; third, one attains the fruit of great awakening, because [its] qualities are unequalled and the Buddha's substance is vast.

Here the Chapter on Elucidating Faith reaches its end.

Spanning fascicles four and five, this chapter follows a chain of “seekings”: the Dharma, its object, knowledge, attention, reality, consciousness-only, characteristics, liberation, absence of own-being, forbearance toward the unarisen, the one vehicle, fields of learning, the nourishment of wholesome roots, divisions and causes of Dharma, release from discrimination, and the greatness of Dharma.

Having spoken of the various kinds of faith, the text next speaks of seeking out the dharmas by means of faith.

The three baskets, or gathered into two, are formed as three by nine reasons; through perfuming, awakening, stilling, and penetrating, they release one from the business of birth-and-death.

"The three baskets, or gathered into two" — the "three baskets" (三藏, tripiṭaka) are the basket of discourses (修多羅藏, sūtra), the basket of discipline (毘尼藏, vinaya), and the basket of higher doctrine (阿毘曇藏, abhidharma). "Or into two" means that these three, by reason of the distinction between the lower and higher vehicles, are gathered into two — namely, the basket of the listeners (聲聞藏, śrāvaka) and the basket of the bodhisattvas. 〔Question〕 Why are both "the three" and "the two" alike called "baskets"? 〔Answer〕 Because of "gathering" — that is, because they gather up the whole of what should be known 〔and so are called baskets〕. 〔Question〕 Why are they formed as three? 〔Answer〕 "They are formed as three by nine reasons":

By these nine reasons the three baskets are established in order (each basket established from three angles). First set (as counteragent): the basket of discourses is established to counter doubt — so that, if someone gives rise to doubt about the meaning at point after point, that person may reach certainty. The basket of discipline is established to counter the two extremes in how things are used — to leave the extreme of pleasure-seeking conduct, it prohibits faulty use; to leave the extreme of austerity, it permits faultless use. The basket of higher doctrine is established to counter the mind's own grasping at views — for it can display the character of the dharmas without distortion.

Second set (the three trainings): again, the basket of discourses is established to expound the three trainings (precept, concentration, wisdom). The basket of discipline is established to accomplish the training in precept and the training in mind — for by keeping precepts one has no remorse, and by having no remorse one attains concentration in due course. The basket of higher doctrine is established to accomplish the training in wisdom — for it can discern the undistorted meaning.

Third set (Dharma and meaning): again, the basket of discourses is established to state rightly the "Dharma" and the "meaning." The basket of discipline is established to accomplish the "Dharma" and the "meaning" — for by diligent skillful means the afflictions are extinguished. The basket of higher doctrine is established to penetrate the "Dharma" and the "meaning" — for it takes discernment of every kind as its means.

By these nine reasons, then, the three baskets are established. 〔Question〕 Such are their individual functions; what is their function in common? 〔Answer〕 It is what the verse says — "through perfuming, awakening, stilling, and penetrating, they release one from the business of birth-and-death" — which shows that "release from birth-and-death" is the common function of the three baskets: by hearing one is perfumed, by reflecting one awakens, by tranquillity (止, śamatha) one is stilled, by insight (觀, vipaśyanā) one penetrates; and by these four, one is forever released from all the business of birth-and-death.

Discourse, discipline, and higher doctrine — each has four meanings; to comprehend them all is to become the all-kinds-of-knowledge; from a single verse, the exhaustion of the outflows.

If the three baskets are stated in brief, each single basket has "four meanings." If a bodhisattva can comprehend these meanings, he becomes the all-kinds-of-knowledge (種智, sarvajñatā, the knowledge of all modes); if a listener can comprehend a single verse, he attains the everlasting exhaustion of the outflows (漏, āsrava, the defiling flows). 〔Question〕 As to the four meanings of each single basket, what are they?

By its ground and by its character, by its Dharma and by its meaning — such are the four meanings said to be the meaning of the discourses.

The discourses (經, sūtra) have four meanings: first, ground; second, character; third, Dharma; fourth, meaning. Ground — this is the place, the person, and the use: according to whatever the land, according to whatever the Buddha, according to whatever the being, the Tathāgata expounds the discourses relying on these three. Character — the character on the conventional truth and the character on the ultimate truth. Dharma — such dharmas as the aggregates (陰, skandha), the elements (界, dhātu), the sense-fields (入, āyatana), dependent arising, the truths, and nutriment. Meaning — the explanation of the reasons why.

By opposing and by numbering, by subduing and by resolving — such are the four meanings said to be the meaning of the higher doctrine.

The higher doctrine (論, abhidharma) has four meanings: first, opposing; second, numbering; third, subduing; fourth, resolving. Opposing — it is the Dharma that faces toward nirvāṇa, formed by expounding the truths, the factors of awakening, the gates of liberation, and the like. Numbering — it is the Dharma of the continuing series, expounding, upon each and every dharma, distinctions without measure such as "form and non-form" and "visible and invisible." Subduing — it is the supreme Dharma, deciding the Dharma-meaning amid a disputing assembly and making the opponent give way. Resolving — it is the Dharma that explains the meaning; by means of the higher doctrine, the meaning of the discourses becomes easy to understand.

By offense, arising, purifying, and issuing forth; by person, instituting, resolving, and judging — the four meanings and again four meanings — such is said to be the meaning of the discipline.

The discipline (律, vinaya) has two sets of four meanings. The first four meanings: first, offense — the own-nature of offense, namely the five classes of offense; second, arising — the conditioned arising of offense, of which there are four kinds: (i) ignorance, (ii) heedlessness, (iii) the fierce sharpness of the afflictions, (iv) the lack of a respectful mind; third, purifying — the return of an offense to purity, which comes about by a wholesome mind and not by punishment; fourth, issuing forth — the leaving-behind of offense, of which there are seven kinds: (i) confession (which forever blocks the continuance of the offense); (ii) submitting to instruction (being punished by the "act of one still in training"); (iii) permitting (what was instituted at an earlier time being further opened at a later time); (iv) fresh relinquishing (given by the harmonious assembly — at the time the one in training relinquishes the precepts, the earlier offense committed is again made pure); (v) transformation of the basis (a monk or nun, male or female, changing faculties, thereby issues forth from the "uncommon offense"); (vi) actual contemplation (by the "Dharma-udāna," through superior contemplation); (vii) attainment by nature (at the time of seeing the truths, subtle offenses have no substance — this is what is naturally attained by realizing the emptiness of dharmas). The second four meanings: first, person — the person who commits the offense; second, instituting — relying on that offender, the Great Master (the Buddha) gathers the assembly, states his fault, and institutes the training-precept; third, resolving — as it has been instituted, so it is further set out in detail; fourth, judging — judging in what way an offense is incurred and in what way it is not, and thus holding to it. (Having spoken of seeking the Dharma, the text next speaks of seeking the object.)

The Buddha taught the dharmas that serve as object; know them as inner, outer, and both; attaining the meaning of "no duality" in the two, the two themselves cannot be found.

The Buddha taught that all "object" dharmas are of three kinds: first, inner — the body and the rest whose own-nature is grasping; second, outer — the body and the rest whose own-nature is grasped; third, both — the two own-natures, grasping and grasped, joined. 〔Question〕 How does one attain the "meaning of no duality" with respect to these two objects, the inner and the outer? 〔Answer〕 When the grasped meaning is contemplated as not distinct from the grasping meaning, and the grasping meaning is contemplated as not distinct from the grasped meaning; and further, when the two are joined into one, because with respect to the inner and outer objects one attains "suchness as it is." When it is thus, the two have no duality of meaning; and then these two objects themselves cannot be found. 〔Question〕 The object has been attained; how is knowledge attained?

By the three objects, the three knowledges are attained: purely holding the field of mind-speech, having discerned the light of meaning, one settles the mind in "there is only name."

The "three objects" are the inner, outer, and both — the three fields spoken of before; the "three knowledges" are the three wisdoms of hearing, reflecting, and cultivating. Relying on these three objects, one can attain the three wisdoms. 〔Question〕 How are they attained? 〔Answer〕

• If, with respect to the three objects, one "purely holds the field of mind-speech," one attains the wisdom of hearing — "mind-speech" (意言, inner conceptual designation) is discrimination; "purely" is faith and certainty; "holds" is choosing out its seeds; and by this one attains the wisdom of hearing.
• If, with respect to the three objects, one has already "discerned the light of meaning" (that is, knows that "meaning" and "light" are not distinct from mind-speech), one attains the wisdom of reflecting.
• If, with respect to the three objects, one "settles the mind in 'there is only name'" (that is, knows that "meaning" and "light" are alike only name), one attains the wisdom of cultivating.

As was said before, "the two objects cannot be found"; and so one should know that these three objects are precisely the support for the three wisdoms of hearing, reflecting, and cultivating. (Having spoken of seeking the object, the text next speaks of seeking attention.)

First, they say, is lineage; then action, and reliance; faith-and-ease, and the arising of aspiration; relying on concentration, relying too on knowledge; the discrete object and the manifold object; penetration and the cultivation-kinds; own-nature and application-of-power; receiving and skillful means; mastery, the small and the great, and so on — such are the eighteen; they gather up all the attentions; the practitioner should diligently cultivate them.

"Attention" (作意, rousing the mind to focused, methodical reflection) has eighteen kinds, in order: (1) attention on lineage; (2) attention on action; (3) attention on reliance; (4) attention on faith-and-ease; (5) attention on the arising of aspiration; (6) attention relying on concentration; (7) attention relying on knowledge; (8) attention on the discrete object; (9) attention on the manifold object; (10) attention on penetration; (11) attention on the cultivation-kinds; (12) attention on own-nature; (13) attention on application-of-power; (14) attention on receiving; (15) attention on skillful means; (16) attention on mastery; (17) small attention; (18) great attention. The following expounds them one by one:

1. Attention on lineage — because the lineage (種性, gotra) of the three vehicles, the listeners and the rest, is already fixed.
2. Attention on action — because the two stores of merit and knowledge are brought to fullness.
3. Attention on reliance — because of the distinction between the householder and the one gone forth, "hemmed in (under pressure) and not hemmed in."
4. Attention on faith-and-ease — because it corresponds to recollecting the Buddha.
5. Attention on the arising of aspiration — because, at the time of recollecting the Buddha, it corresponds to a mind of faith.
6. Attention relying on concentration — because it corresponds to the three concentrations, "with examination and with investigation" and the rest.
7. Attention relying on knowledge — because it arises from the methodical sequence of hearing, reflecting, and cultivating.
8. Attention on the discrete object — this has five kinds: with respect to the discourses, the udāna, the verse-songs (gāthā), and the parables (avadāna) — the various classes of scripture — one (i) receives, (ii) holds, (iii) reads, (iv) reflects, and (v) expounds.
9. Attention on the manifold object — this has seven kinds: the name as object, the phrase as object, the syllable as object, the no-self of persons as object, the no-self of dharmas as object, form as object, and the formless as object. Form as object means the body as object; the formless as object means feeling, mind, and dharmas as object.
10. Attention on penetration — this has four kinds: (i) penetrating the "thing," namely knowing the substance of suffering; (ii) penetrating the "meaning," namely knowing the meaning of suffering as impermanent, empty, and without self; (iii) penetrating the "fruit," namely knowing liberation; (iv) penetrating the "awakening," namely knowing the knowledge of liberation.
11. Attention on the cultivation-kinds — this has the "four cultivations" and the "thirty-seven cultivations." The four cultivations: the cultivation-kind of the no-self of persons, the cultivation-kind of the no-self of dharmas, the cultivation-kind of seeing, and the cultivation-kind of knowledge. As for the thirty-seven cultivations — the four cultivations of "impure, suffering, impermanent, no-self" are called the cultivation-kinds of the four foundations of mindfulness; again, the four cultivations of "gaining, practicing, cutting off, and counteragent" are called the cultivation-kinds of the four right exertions; again, to counter the four hindrances of "contentment, scattered doubt, agitation, and sinking," one rouses the four cultivations of "aspiration, effort, mindfulness, and wisdom," which are called the cultivation-kinds of the four bases of spiritual power; again, for one settling the mind, in order to accomplish the supramundane, one rouses the five cultivations of "faith, effort, non-forgetting, mental abiding, and discernment," which are called the cultivation-kinds of the five faculties; again, since these five cultivations can counter the five hindrances, they are then named "powers" — these are the cultivation-kinds of the five powers; again, toward awakening one rouses the seven cultivations of "right recollection, discernment, valor, gladness, pliancy, mental abiding, and equanimity," which are called the cultivation-kinds of the seven factors of awakening; again, the eight cultivations of "accomplishing, from having reached certainty, the work of the ground of pure holding; reflective discrimination; being able to keep the three precepts received by the noble ones; diligently practicing the path formerly attained; not forgetting the character of the Dharma's abiding; and the transformation of the basis in mental abiding without conception" — these are called the cultivation-kinds of the eight limbs of the path.
12. Attention on own-nature — this has two kinds: (i) tranquillity (奢摩他, śamatha) and (ii) insight (毘鉢舍那, vipaśyanā); for these two are the own-nature of the path.
13. Attention on application-of-power — power is of two kinds: (i) uprooting the latent impressions (熏習, vāsanā), (ii) uprooting the grasped-and-the-grasping-view.
14. Attention on receiving — because one receives and holds all the "Dharma-streams" taught by the Buddhas and bodhisattvas.
15. Attention on skillful means — in the sphere where concentration operates, there are five skillful means: (i) the skillful means of understanding number — because one penetrates the "number" of names, phrases, and syllables; (ii) the skillful means of understanding equipment — "equipment" is of two kinds, one being "measured equipment," namely the syllables, and the other "unmeasured equipment," namely names and phrases and the like; (iii) the skillful means of understanding discrimination — discrimination is of two kinds, one being discriminating the meaning by way of the name, and the other discriminating the name by way of the meaning; as for what is "non-discriminated," that is the syllables; (iv) the skillful means of understanding sequence — namely first taking up the name, then turning to take up the meaning; (v) the skillful means of understanding penetration — penetration has eleven kinds: (1) penetrating the adventitious defilements (客塵, āgantuka-kleśa); (2) penetrating the light of the field; (3) penetrating that the meaning cannot be found; (4) penetrating that "cannot-be-found" also cannot be found; (5) penetrating the dharma-realm; (6) penetrating the no-self of persons; (7) penetrating the no-self of dharmas; (8) penetrating the low and inferior mind; (9) penetrating the high and great mind; (10) penetrating the attained Dharma; (11) penetrating the established Dharma.
16. Attention on mastery — mastery has three kinds: (i) the utter purity from the affliction-obstruction; (ii) the utter purity from both obstructions, the afflictive and the cognitive; (iii) the utter purity of the qualities.
17. Small attention — this refers to the first purity.
18. Great attention — this refers to the latter two purities.

(Having spoken of seeking attention, the text next speaks of seeking the truth of reality.)

Free of the two, and the ground of confusion; without utterance, without conceptual elaboration: the three "shoulds," and the two purities — the two purities shown by three similes.

Here one should know: the three natures are all "reality" (each spoken of as real in one respect).

• Free of the two — this is the reality of the wholly-imagined nature (分別性; 玄奘系 遍計所執性, parikalpita-svabhāva): because grasping and grasped are, in the end, without existence.
• The ground of confusion — this is the reality of the other-dependent nature (依他性; 依他起性, paratantra-svabhāva): because upon it the various discriminations arise.
• Without utterance, without conceptual elaboration — this is the reality of the true nature (真實性; 圓成實性, pariniṣpanna-svabhāva): because its own-nature is free of conceptual elaboration and cannot be uttered.

Toward these three natures there are further "three shoulds": the first reality should be known, the second reality should be cut off, the third reality should be purified. And there are "two purities": first, purity of own-nature (purity from the very beginning); second, purity from stain (purity by leaving the adventitious defilements). These two kinds of purity can be shown by three similes — space, gold, and water. These three similes, on the one hand, all illustrate "purity of own-nature" (space and the rest are not by their nature impure); on the other hand, all illustrate "purity from stain" (space and the rest are not pure while yet not free of the adventitious defilements).

The dharma-realm and the world have never had the least difference; because beings' delusion is rampant, they cling to the non-existent and cast away the existent.

The dharma-realm and the world have never had the least difference — why? Because the nature of the dharmas and the dharmas themselves are without difference. It is only that beings' delusion blazes rampant: toward "the world's dharmas that have no own-nature," which ought not to be clung to, they on the contrary give rise to clinging; toward "the truly existent dharma of suchness," which ought not to be cast away, they on the contrary cast it away. (Having spoken of seeking reality, the text next speaks of seeking the similes for reality.)

As the conjurer who calls forth illusions is a simile for the false discrimination, so the various illusory events are a simile for the two kinds of confusion.

Just as an illusion-master (a conjurer) by the power of a spell conjures up wood and stone and the like, making them a "cause of confusion" (the basis on which people misperceive) — so too the false discrimination (the other-dependent nature) gives rise to discriminations of every kind, making them a cause of distortion. And just as those conjured images (gold and manifold forms and features) appear — so too the wholly-imagined nature that arises makes grasping and grasped, the "two confusions," appear at all times.

Because those [illusions] are without substance, one enters the ultimate truth; because those [illusions] can be found, one penetrates the reality of the conventional truth.

The illusion-master and the illusory event have no real substance — this is a simile for the two characteristics, the other-dependent and the wholly-imagined, likewise having no real substance; by this principle one penetrates the ultimate truth (第一義諦). Yet the "substance" of that illusion-master and illusory event (the appearing form) can, after all, be seen — this is a simile for the false discrimination being likewise so; by this principle one penetrates the reality of the conventional truth (世諦). (One dharma with two faces: because there is no real substance, one sees the ultimate; because there is appearance, one sees the conventional.)

Because that event is without substance, one attains the true field; and because of thus transforming the basis, one attains the meaning of reality.

If someone comes to know that the illusory event is without substance, he attains the sight of the true field of wood and the rest; likewise, when the bodhisattvas come to know that grasping and grasped, the "two confusions," are without substance, and attain the transformation of the basis (轉依, āśraya-parāvṛtti, turning the defiled basis into the pure), they attain the meaning of the true nature.

Because the cause of confusion is without substance, there is confusion-free, self-mastering conduct; because the cause of distortion is without substance, there is distortion-free, self-mastering turning.

The world's wood and stone and the rest, though they are without substance, can yet serve as a cause of confusion; if one attains "confusion-free conduct," then one is self-mastering and does not depend on anything else. Likewise, "the other-dependent," when not yet transformed, though it is without substance, can serve as a cause of distortion; but once it is transformed, because there is no distortion, the noble one attains "self-mastering basis and self-mastering conduct."

This event is present there, yet that thing's substance too is absent; because its substance is absent, therefore it is said to be illusory.

"This event is present there, yet that thing's substance too is absent" — this shows that "the illusory event is present yet not present." Why? To say "present" is because that illusory-image event appears there; to say "not present" is because its real substance cannot be found. "Because its substance is absent, therefore it is said to be illusory" — thus "having substance" and "being without substance" are non-dual, and by this principle it is said to be "illusory."

Without substance, yet not without substance; not-without-substance is precisely substance; the substance-less and the substantial are non-dual — therefore it is said to be illusory.

This shows that "the illusory event is not present yet present": to say "not present" is that the illusory event is without substance (has no real substance); to say "yet present" is that the illusory event is not without substance (has an image that appears). The substance-less and the substantial are non-dual, and by this principle it is said to be "illusory."

One speaks of two kinds of light, yet there is no substance of the two lights; therefore it is said that form and the rest — their having-substance is precisely their being-without-substance.

"One speaks of two kinds of light, yet there is no substance of the two lights" — this shows that "the false discrimination is present yet not present." Why? To say "present" is because those two lights (the two appearances, grasping and grasped) appear; to say "not present" is because their real substance cannot be found. "Therefore it is said that form and the rest — their having-substance is precisely their being-without-substance" — by this principle it is said: the "having-substance" of form and the rest is, then and there, their "being-without-substance."

Without substance, yet not without substance; not-without-substance is precisely substance; therefore it is said of form and the rest that the substance-less and the substantial are non-dual.

This shows that "the false discrimination is not present yet present": to say "not present" is that those two lights are without substance (have no real substance); to say "yet present" is that the two lights are not without substance (have a light that appears). By this principle it is said: for form and the rest, the "being-without-substance" and the "having-substance" are non-dual.

〔Question〕 As for "substance" and "being-without-substance," why does one not fix the statement definitively on one side, but rather say that the two have no difference?

The existent-side is to block affirming; the non-existent-side is to block disparaging; and falling back from the great, going to the small quiescence — this too is blocked in like manner.

In due order: the first is to block the "existent-side," the second to block the "non-existent-side," the third to block "going to the small-vehicle quiescence"; and so one may not fix the statement definitively. 〔Question〕 How is the existent-side blocked? 〔Answer〕 "The existent-side is to block affirming" — this shows that, because it is without substance and one knows it is without substance, one should not affirm it as "existent." 〔Question〕 How is the non-existent-side blocked? 〔Answer〕 "The non-existent-side is to block disparaging" — this shows that, because it has substance and one knows it as the conventional truth, one should not disparage it as "non-existent." 〔Question〕 How is going to the small-vehicle quiescence blocked? 〔Answer〕 "Falling back from the great, going to the small quiescence — this too is blocked in like manner" — this shows that, because those two (having-substance and being-without-substance) have no difference, one should not turn away in weariness from this substance and enter the small-vehicle nirvāṇa.

Form-consciousness is the cause of confusion; consciousness-consciousness is the substance of confusion; the cause, form-consciousness, being absent, the substance, consciousness-consciousness, is absent too.

"Form-consciousness is the cause of confusion; consciousness-consciousness is the substance of confusion" — that confused field is named "form-consciousness"; that confusing substance is named "non-form-consciousness (consciousness-consciousness)." "The cause, form-consciousness, being absent, the substance, consciousness-consciousness, is absent too" — form-consciousness (the cause) being absent, non-form-consciousness (consciousness-consciousness) is absent too. Why? Because the "cause" being absent, that "fruit" is absent too.

The illusory image and the grasping-of-the-illusory — through confusion they are said to be two; just so, those two are absent, yet two can be found.

"The illusory image and the grasping-of-the-illusory — through confusion they are said to be two" — the confused person, toward the "illusory image" and the "grasping-of-the-illusory" (clinging to the illusory image), through confusion speaks of two events, the grasping and the grasped. "Just so, those two are absent, yet two can be found" — those two, though absent, yield two characteristics that can be found, because they appear through confusion. 〔Question〕 What does this simile mean to show?

The bone-image and the grasping-of-the-bone — through contemplation they too are said to be two; two are absent, yet two are spoken of; the finding of them is likewise so.

The one who cultivates contemplation (as in the impure contemplation of the white bones), toward the "bone-image" and the "grasping-of-the-bone," through contemplation speaks of two events, the contemplating and the contemplated; in truth those two are absent, yet two characteristics can be found — because they appear through contemplation. 〔Question〕 Having contemplated in this way, what is the thing to be countered, and what is that which counters?

Know that the substance of the thing-to-be-countered is the confusion-character of those dharmas; such a substance is without substance — existent and not-existent, like an illusion.

"Know that the substance of the thing-to-be-countered is the confusion-character of those dharmas" — here one should know that the substance of the "thing-to-be-countered" is the "confusion-character of the dharmas." What is meant by the confusion-character of the dharmas is that it manifests substance "thus and thus." "Such a substance is without substance — existent and not-existent, like an illusion" — of such a substance, to call it "existent" is by reason of the false discrimination; to call it "not-existent" is by reason of the two substances, grasping and grasped, being no different from "non-substance." Thus the "existent" too is like an illusion, and the "non-existent" too is like an illusion — this character, it is said, is like an illusion.

Know that the substance of that-which-counters is such dharmas as the foundations of mindfulness; such a substance is without character — likewise like an illusion.

"Know that the substance of that-which-counters is such dharmas as the foundations of mindfulness" — here one should know that the substance of "that-which-counters" is the dharmas. What is meant by the dharmas is the dharmas the Buddha taught, the foundations of mindfulness and the rest; these too manifest substance "thus and thus." "Such a substance is without character — likewise like an illusion" — its substance too is like an illusion. Why? As grasped by ordinary beings, it has substance "thus and thus"; as taught by the Buddhas, it is without substance "thus and thus." Thus its substance is without character, and yet the World-Honored One (世尊) manifests entering the womb, being born, crossing the wall to go forth, and attaining full awakening — thus, without character, a light appears; and so it is said to be like an illusion. 〔Question〕 If the dharmas are alike like an illusion, then by what meaning is one made "that-which-counters" and the other the "thing-to-be-countered"?

Just as a mighty illusion-king can make the other illusion-kings retreat, so the pure dharma can make the defiled dharmas be exhausted.

Just as there is a mightier illusion-king who can make the other illusion-kings retreat: the pure dharma that counters is likewise an illusion-king (increasing in power by countering the defiled dharmas), and the defiled dharma that is countered is likewise an illusion-king (increasing in power by reason of the object). Just as a mighty illusion-king can make the other illusion-kings retreat, so too the bodhisattva, knowing the dharmas to be like an illusion, can counter the defiled dharmas with the pure dharma, and therefore has no conceit (does not grasp the pure dharma as real). 〔Question〕 The World-Honored One in place after place speaks of "like an illusion, like a dream, like a mirage, like a reflection, like a shadow, like an echo, like the moon in water, like a magical creation" — what does each of these eight similes show?

"Like an illusion" through to "like a magical creation," in order, are similes for the various dharmas of activity; two-sixes, two, two-sixes, one-one-one which is three.

From "illusion" through to "magical creation," these eight similes, in order, are similes for the various dharmas of activity: illusion is a simile for the inner six sense-fields (they have no substance such as a self, yet a light appears); dream is a simile for the outer six sense-fields (the substance of the sense-objects made use of is absent); mirage is a simile for the two dharmas, mind and mental factors (because they give rise to confusion); reflection is again a simile for the inner six sense-fields (they are reflections of past karma); shadow is again a simile for the outer six sense-fields (they are shadows of the inner fields, arising by the dominance of the inner fields); echo is a simile for the dharma that is expounded (the Dharma is like an echo); moon in water is a simile for the dharma that relies on concentration (concentration is like the water, the Dharma like the moon; through that limpid stillness the Dharma appears); magical creation is a simile for the bodhisattva's deliberately taking birth (undefiled by any of the works performed). The count "two-sixes, two, two-sixes, one-one-one" is: the first two-sixes, namely the inner six sense-fields and the outer six sense-fields, shown by the two similes of illusion and dream; the two, namely mind and mental factors, shown by the simile of mirage; the further two-sixes, namely the inner six sense-fields and the outer six sense-fields, shown by the two similes of reflection and shadow; the one-one-one, namely expounding the Dharma, concentration, and taking birth, shown by the three similes of echo, moon in water, and magical creation. (Having spoken of the truth of reality, the text next seeks the knowledge that can know it.)

The unreal and the seeming-real, the real and the seeming-unreal — such four knowledges can know every field.

"The unreal and the seeming-real, the real and the seeming-unreal" — the unreal is the knowledge of unreal discrimination, which does not accord with the discernment of supramundane knowledge; the seeming-real is the knowledge of neither-real-nor-unreal discrimination, from the first stage of utmost penetration onward, which accords with supramundane knowledge; the real is supramundane non-conceptual knowledge (無分別智, nirvikalpa-jñāna), which realizes suchness; the seeming-unreal is the knowledge of neither-discrimination-nor-non-discrimination, namely the mundane knowledge attained after the supramundane. "Such four knowledges can know every field" — by the completeness of these four knowledges, one knows every field. (Having spoken of seeking knowledge, the text next seeks the defiled and the pure.)

One's own element and the two lights arise together with delusion and the other afflictions; such discriminations, the two [held as] real, should be left far behind.

"One's own element and the two lights arise together with delusion and the other afflictions" — "one's own element" is the seeds within one's own store consciousness (阿賴耶識, ālaya-vijñāna; the text writes 阿梨耶); the "two lights" are the grasping-light and the grasped-light; these discriminations arise together with ignorance (delusion) and the other afflictions. "Such discriminations, the two [held as] real, should be left far behind" — the "two [held as] real" are the grasped-as-real and the grasping-as-real (grasping the grasped as real, grasping the grasping as real); such two [held as] real are defiled, and one should seek to leave them far behind.

Having attained those three objects, one should train in one's own element and the field; thus the two lights cease — as with dressing an arrow and a hide.

Having attained those three objects (inner, outer, and both, as spoken of before), one should train in "one's own element" (that is, the discriminations, understood in this way) and the "field" (that is, the field of names, in which the mind should be settled). As for "training," it is cultivating the two paths of tranquillity and insight. Thus grasping and grasped, the two lights, come to rest — as with dressing an arrow-shaft and tanning a hide: the soft hide is dressed to make it supple, the bent arrow is straightened to make it true. The transformation of the basis is likewise: both tranquillity and insight must be cultivated one by one, and once one attains liberation of mind and liberation by wisdom, the two lights do not arise; this purity is to be sought until it is attained. (Having spoken of seeking the defiled and the pure —)

〔Fascicle 5〕

Next it speaks of seeking consciousness-only (唯識, vijñaptimātra).

Grasping and grasped, these two are only the light of mind; the light of craving and the light of faith — these two lights are without the duality of dharmas.

"Grasping and grasped, these two are only the light of mind" — the one who seeks consciousness-only should know that grasping and grasped, these two, are only "the light of mind" (心光, what the mind manifests). "The light of craving and the light of faith — these two lights are without the duality of dharmas" — thus the light of the afflictions such as craving, and the light of the wholesome dharmas such as faith, these two lights too are without the duality of "defiled and pure" dharmas. Why? Because, apart from the light of mind, there is no separate defiled or pure dharma such as craving or faith; and therefore the two lights too are without a dual character.

Manifold lights of mind arise, and thus manifold characteristics; because the light has no substance, one does not find those dharmas to be real.

"Manifold lights of mind arise, and thus manifold characteristics" — the manifold lights of mind are the manifold event-characteristics, arising either at different times or at the same time. Those arising at different times are the light of craving, the light of hatred, and so on; those arising at the same time are the light of faith, the light of effort, and so on. "Because the light has no substance, one does not find those dharmas to be real" — thus the mental factors in the defiled state and the mental factors in the pure state have only "light-character" and no "light-substance" (no real substance); and therefore the World-Honored One does not declare them to be real dharmas. (Having spoken of seeking consciousness-only, the text next speaks of seeking the characteristics.)

The characterized and the characterizing — such is the distinction of characteristics; in order to gather and benefit beings, the Buddhas disclose and display them.

"Characteristics" are of two kinds: first, the characterized (that which is characterized); second, the characterizing (that which characterizes). This verse states them in sum; the verses below explain them one by one.

The common, and mind, and view, and position, and non-turning — stated briefly, the characterized are five; stated fully, they are measureless.

"The common, and mind, and view, and position, and non-turning" — the characterized are five: first, form-dharmas; second, mind-dharmas; third, mental-factor-dharmas; fourth, the non-associated formation-dharmas; fifth, the unconditioned dharmas. 〔The five words of the verse each pair with one dharma:〕 the "common" is form-dharmas; "mind" is consciousness-dharmas (mind-dharmas); "view" is mental-factor-dharmas; "position" is the non-associated formation-dharmas; "non-turning" is the unconditioned dharmas such as space. "Stated briefly, the characterized are five; stated fully, they are measureless" — that consciousness constantly gives rise to these five characteristics; these five characterized are what the World-Honored One states in brief, but if stated in full they have measureless distinctions. (Having spoken of the characterized, the text next speaks of the characterizing.)

Mind-speech and the light of latent habit; name and meaning arising as mutual lights — because this is unreal discrimination, it is called the wholly-imagined mark.

The characterizing, stated briefly, is of three kinds: the wholly-imagined mark, the other-dependent mark, and the true characteristic. This verse shows the wholly-imagined mark. The wholly-imagined mark is again of three kinds: first, the wholly-imagined mark with awareness — "mind-speech" is the notion of meaning ("meaning" is the field of the notion, "notion" is a mental factor, and by this notion one can, with respect to "meaning," give rise thus and thus to an understanding of mind-speech); second, the wholly-imagined mark without awareness — "the light of latent habit" is that "latent habit" is the seed of mind-speech and "light" is the light of meaning that arises directly from that seed, not yet able to give rise thus and thus to an understanding of mind-speech; third, the wholly-imagined mark of mutual causing — namely the light of meaning arising by way of the name, and the light of the name arising by way of the meaning, the field being unreal, being only the discriminated world, namely either name or meaning. These three characteristics are all unreal discrimination, and so are called the wholly-imagined mark.

The grasped and the grasping — the two characteristics, each with three lights; because this is unreal discrimination, it is said to be the other-dependent mark.

This verse shows the other-dependent mark. Within the other-dependent mark there is by itself a grasped-characteristic and a grasping-characteristic. The grasped-characteristic has three lights: the light of the phrase, the light of the meaning, and the light of the body. The grasping-characteristic has three lights: the light of thought, the light of feeling, and the light of discrimination ("thought" is the ever-defiled consciousness at all times, "feeling" is the group of the five consciousnesses, "discrimination" is the mind-consciousness). Those three lights of the grasped-characteristic and three lights of the grasping-characteristic — all these lights are unreal discrimination, and so are the other-dependent mark.

The substance-less and the substantial are non-dual; the not-quiescent is quiescent; because it is free of discrimination, it is said to be the true characteristic.

This verse shows the true characteristic. What is called "the true" is "suchness." The true characteristic has three kinds: first, its own-character; second, its defiled-and-pure character; third, its non-discrimination character. The substance-less and the substantial are non-dual — this is the own-character of the true: "substance-less" says that all dharmas are only discrimination; "substantial" says that it takes being-without-substance as its substance; "non-dual" says that the substantial and the substance-less have no difference. The not-quiescent is quiescent — this is the defiled-and-pure character of the true: "not-quiescent" by reason of the adventitious afflictions; "quiescent" by reason of purity of own-nature. Because it is free of discrimination — this is the non-discrimination character of the true: because discrimination does not operate upon the field, and there is no conceptual elaboration.

Know the five fields of learning: the true Dharma and right recollection, the mind-element, the existent and non-existent; the fifth is called the transformation of the basis.

That characterizing has further five kinds of "field of learning" (that which is trained upon in cultivation): first, that which upholds — the true Dharma taught by the Buddha, whereby this Dharma upholds the one who takes it as object; second, that which is upheld — namely right recollection, upheld by the true Dharma; third, the mirror-image — namely the mind-element, whereby, having attained concentration, one settles the mind in the dharma-realm (as was said before, "all are seen to be name"), the concentrated mind being the mirror and the dharma-realm the image; fourth, clear realization — namely supramundane wisdom, which as to "the existent" sees the existent as it truly is, and as to "the non-existent" sees the non-existent as it truly is ("the existent" means the no-self of dharmas, "the non-existent" means grasping and grasped), seeing all this clearly; fifth, the transformation of the basis —

The noble nature realizes equality; the business of liberation too is one; yet excellence has five meanings; it neither decreases nor increases.

"The noble nature" is the outflow-free element, attained alike by all the noble ones, and so it is said to "realize equality"; the business of liberation too is one — the noble nature of the Buddhas is equal to that of the listeners and solitary awakeners, because their liberation is the same. Yet though the noble nature is equal, the Buddhas are the most excellent, with five meanings of their own: first, excellence of purity (the outflows and the latent impressions alike exhausted); second, excellence of pervasiveness (their fields wholly pure); third, excellence of body (they have a Dharma-body); fourth, excellence of enjoyment (turning the Dharma-wheel, their enjoyment unbroken); fifth, excellence of work (abiding in the Tuṣita heaven and the rest, manifesting works of transformation of every kind, benefiting beings). As for "it does not decrease" — this is when the defiled portion decreases; "it does not increase" — this is when the pure portion increases (the substance of suchness does not follow the increase or decrease). This is the resemblance in the character of liberation belonging to the "five kinds of ground of learning" — resembling those dharmas of liberation that are characterized, and the three dharmas of the characterizing. (Having spoken of the characterized and the characterizing, the text next speaks of seeking liberation.)

When the seeds are thus transformed, and the lights of phrase, meaning, and body are transformed, this is called the outflow-free element, the common support of the three vehicles.

"The seeds are transformed" is the turning of the store consciousness (阿梨耶 = 阿賴耶, ālaya); "the lights of phrase, meaning, and body are transformed" is the turning of the remaining consciousnesses; when they have thus turned, it is named the "outflow-free element" (by reason of attaining liberation); this outflow-free element is the common support relied on by the three vehicles — the listeners, the solitary awakeners, and the Buddhas.

Thought, feeling, and discrimination are transformed; the four kinds of mastery are attained, in due order, by the non-conceptual, the field, knowledge, and work.

"Thought, feeling, and discrimination are transformed; the four kinds of mastery are attained" — if "thought," if "feeling," if "discrimination," these three lights are transformed, one attains four kinds of mastery. 〔Question〕 Which four? 〔Answer〕 It is what the verse says, "in due order, by the non-conceptual, the field, knowledge, and work": first, attaining non-conceptual mastery; second, attaining mastery over the field; third, attaining mastery over knowledge; fourth, attaining mastery over work.

Know that on the last three grounds four masteries are spoken of; the Immovable Ground has two, and the remaining grounds one each.

These four masteries, one should know, are accomplished on the last three grounds (the Immovable Ground, the Ground of Good Wisdom, and the Dharma-Cloud Ground): the Immovable Ground has two — the first, non-conceptual mastery (by reason of the effortless and non-conceptual), and the second, mastery over the field (by reason of the purity of the field); the Ground of Good Wisdom has the third, mastery over knowledge (by reason of attaining the four kinds of analytical eloquence, being surpassing in skill); the Dharma-Cloud Ground has the fourth, mastery over work (by reason of the works of the supernormal powers being without obstruction).

The three existences, the twofold no-self; comprehending, one enters true consciousness-only; and being without even the light of consciousness-only, being freed is called liberation.

There is also another gate of liberation. The three existences, the twofold no-self; comprehending, one enters true consciousness-only — because he takes the "twofold no-self" as his means, the bodhisattva, within the three existences (the three realms), comprehends that persons and dharmas are alike without real substance, and so are without self; and having known thus, it is again not that they are without substance at all — rather, he takes the true "consciousness-only" of all dharmas. And being without even the light of consciousness-only, being freed is called liberation — the bodhisattva at this time settles the mind in consciousness-only, and even that "light of consciousness" is absent, and so he attains liberation. Why? Because persons and dharmas cannot be found, and he has left every "grasping-at-something-attained."

The array of that-which-upholds and that-which-is-upheld — contemplating, there is only name; contemplating the name, one does not see the name; being without name, one attains liberation.

There is also another gate of liberation. The array of that-which-upholds and that-which-is-upheld — "that-which-upholds" is the Dharma heard, "that-which-is-upheld" is right recollection, "the array" is the fullness of merit and knowledge; by the power of the array gathered before, there is that which is upheld. Contemplating, there is only name — there is only verbal expression and no real meaning (further, "only name" is because it is consciousness-only; further, "only name" is because it is the four aggregates that are not form). Contemplating the name, one does not see the name; being without name, one attains liberation — going further, contemplating the "name" that is contemplated, one does not see even its name (because the meaning has no real substance, because one does not see consciousness, and because one does not see the four aggregates that are not form), and thus the "name" too cannot be found. Having left grasping-at-something-attained, it is therefore named liberation.

The mind perfumed by the view of self flows on through the destinies; settling the mind and abiding within, turning back the flow is called liberation.

There is also another gate of liberation. The mind perfumed by the view of self flows on through the destinies — there are two kinds of view of self that moisten like ash, and so it is called "perfuming"; with this perfuming as cause, one therefore flows on through birth-and-death. Settling the mind and abiding within, turning back the flow is called liberation — if one knows the object cannot be found, and settles the mind within, gathering it so that it does not scatter, one can turn back that flowing-on stream — and this is named liberation. (Having spoken of seeking liberation, the text next seeks the absence of own-being.)

Self-absence, and substance-absence, and the substance not abiding; as what is grasped is without substance, so the dharmas become without own-being.

Self-absence, substance-absence, and the substance not abiding — "self-absence" is that the dharmas are of themselves absent, because they cannot arise of themselves (they cannot arise of themselves because they are bound to causes and conditions); "substance-absence" is that a dharma already ceased does not arise again; "the substance not abiding" is that present dharmas do not abide from moment to moment. These three kinds of "absence of own-being" pervade every character of the conditioned — this principle should be known. As what is grasped is without substance, so the dharmas become without own-being — as it is grasped, there is truly no own-being, because own-being has no real substance; just as ordinary beings grasp permanence, bliss, self, and purity in own-being, so too these various "characteristics of altered discrimination" are likewise without substance, and therefore all dharmas become "without own-being."

Because there is no own-being, it is established: the prior serves as the support of the latter; without arising and again without ceasing, originally quiescent, nirvāṇa by nature.

Because there is no own-being, it is established: the prior serves as the support of the latter — because the prior has no own-nature, the non-arising and the rest of the latter are established in due order. 〔Question〕 How is this so? 〔Answer〕 It is what the verse says, "without arising and again without ceasing, originally quiescent, nirvāṇa by nature": if there is no own-nature, then there is no arising; if no arising, then no ceasing; if no ceasing, then originally quiescent; if originally quiescent, then nirvāṇa by nature. Thus each prior in due order serves as the support of each latter, and this principle is established. (Having spoken of seeking the absence of own-nature, the text next speaks of seeking the forbearance toward the unarisen.)

Original, and true, difference-of-character and own-character, spontaneous and without-difference, and defiled — the eightfold distinction.

There are "eight kinds of dharma without arising," named the "forbearance toward the unarisen dharmas" (無生法忍, patient acceptance of the principle that dharmas do not arise): first, originally without arising (birth-and-death has no primordial arising); second, truly without arising (dharmas have no distinction of prior and posterior; a "prior-arising dharma" is absent); third, without arising in respect of difference-of-character (they do not arise afresh from the place of the old seed); fourth, without arising in respect of own-character (the wholly-imagined nature does not, in the end, arise); fifth, without arising spontaneously (the own-nature of the other-dependent nature does not arise); sixth, without arising in respect of difference (the true nature does not arise as a "distinct substance"); seventh, without arising in respect of defilement (when the knowledge of exhaustion is present, the defiled views no longer arise); eighth, without arising in respect of distinction (the Dharma-body of the Buddhas does not arise as a "distinction"). These eight kinds of dharma without arising are named the forbearance toward the unarisen dharmas. (Having spoken of seeking the forbearance toward the unarisen, the text next speaks of seeking the one vehicle.)

The no-self of dharmas, liberation, by sameness and by difference of nature, the attaining of the two aims, and transformation — in the end, "the one vehicle" is spoken of.

Here the Buddha, by eight intentions, speaks of "the one vehicle": first, sameness of Dharma — the listeners and the rest, and the Buddha, share one and the same dharma-realm; because what they head toward is the same, "the one vehicle" is spoken of; second, sameness of no-self — the listeners and the rest are alike without a self-substance; because those who head [toward it] are the same, "the one vehicle" is spoken of; third, sameness of liberation — the listeners and the rest alike extinguish the affliction-obstruction; because their issuing-forth is the same, "the one vehicle" is spoken of; fourth, difference of nature — to draw the persons of undetermined three-vehicle lineage into the great vehicle, "the one vehicle" is spoken of; fifth, the Buddhas attaining the same as their own intent — the Buddhas attain this intent: "As I have attained, so shall all beings likewise attain what I have attained"; by this intent, "the one vehicle" is spoken of; sixth, the listener attaining the intent of becoming a Buddha — the listeners, when in former times they practiced the great awakening-store, had a nature fixed for becoming a Buddha; being then blessed and excellently gathered by the Buddha, they attain the self-knowledge of the "intent of becoming a Buddha"; because in this person the earlier and later are continuous without difference, "the one vehicle" is spoken of; seventh, transformation — the Buddha manifests as a listener and enters final nirvāṇa, for the sake of teaching, as the Buddha himself says, "I have, in immeasurable and countless [instances], manifested nirvāṇa by way of the listener-vehicle"; because, apart from this skillful means, there is no other skillful means to transform beings of small faculties into the great vehicle, and in principle it is truly one, "the one vehicle" is spoken of; eighth, the ultimate — as for the substance of Buddhahood, there is no further place to go, and so "the one vehicle" is spoken of. Thus in scripture after scripture, by these eight intentions the Buddha speaks of "the one vehicle" — and yet it is not that there are no three vehicles. 〔Question〕 If so, then by what intent is "the one vehicle" spoken of?

To draw in the listeners, and to gather and settle the bodhisattvas — for these two who are undetermined, the Buddhas speak of the one vehicle.

That "such-and-such intent" has two meanings: first, to draw in the listeners — if listeners are undetermined in the lineage of their own vehicle, the Buddha, in order to draw them in and cause them to enter the great vehicle, speaks of "the one vehicle"; second, to gather and settle the bodhisattvas — if bodhisattvas are undetermined in the lineage of their own vehicle, the Buddha, in order to gather and settle them so that they do not fall back from the great vehicle, speaks of "the one vehicle."

The listeners undetermined are of two kinds: seeing the meaning and not seeing the meaning; among those who see the meaning, not cutting off craving and cutting off craving — both of soft faculties.

The undetermined listeners are again of two kinds: first, the vehicle of seeing the meaning (having seen the truths, they arouse the great-vehicle mind); second, the vehicle of not seeing the meaning (not having seen the truths, they arouse the great-vehicle mind). Among these, "seeing the meaning" is again of two kinds: first, cutting off craving (they have already left the craving of the desire-realm); second, not cutting off craving (they have not yet left the craving of the desire-realm). These two kinds who "see the meaning," one should know, are both of the soft class, by reason of their dull faculties.

The two who have attained the noble path turn it toward the [various] existences; the turning is inconceivable, because it corresponds to two kinds of birth.

These two kinds who have seen the meaning and attained the noble path can turn the noble path toward the [various] existences (birth in the three realms), and such a turning is named "inconceivable birth"; because they take birth by turning the noble path, these two persons correspond to "two kinds of birth." 〔Question〕 Which two kinds of birth?

By the power of the vow and the power of transformation, they take birth according to their wish; by the power of the vow, not cutting off craving; by transformation, abiding as a non-returner.

The two kinds of birth are: first, birth by mastery through the vow (taking birth by the power of the vow — this is the person who has not left craving); second, birth by mastery through transformation (taking birth by the power of transformation — this is the person who is a non-returner, anāgāmin, 阿那含). 〔Question〕 Why are these two persons said to be of the soft class?

Because these two delight in nirvāṇa, and again and again grow weary of themselves, both are said to be of the dull path; only after a long, long time do they attain awakening.

Because these two persons earlier had a mind that "delights in quiescence" and constantly give rise to a mind that "grows weary of themselves," their path is therefore said to be a "dull path" — by reason of not being able to quickly attain supreme awakening (they attain it only after a long, long time).

The person whose work is not yet done, born in an age without a Buddha, cultivating meditation for the sake of transformation, gradually attains the great awakening.

The so-called person "whose work is not yet done" is the one who has seen the truths but not yet cut off craving, who has not yet attained the fruit of the worthy-one (阿羅漢, arhat). This person is born in an age without a Buddha; being born, he is able of himself to diligently cultivate the meditations, for the sake of transformation; relying on this "transformation" (relinquishing the birth-body and taking on a transformation-body), he gradually further attains supreme awakening. These three stations are just as the Buddha-Śrīmālā Sūtra (佛勝鬘經) says: such a listener next attains solitary-awakening, and afterward attains Buddhahood. And as is said in the great parable: first, one is in the stage of seeing the truths; second, one is born at a time without a Buddha, able of oneself to cultivate meditation, relinquishing the birth-body and taking on a transformation-body; third, one shall attain supreme awakening. (Having spoken of seeking the one vehicle, the text next speaks of seeking the fields of learning.)

The bodhisattva practices the five fields of learning, in sum in order to seek all-kinds-of-knowledge; understanding, subduing, giving faith, curing, and gathering — for these five he seeks them, each severally.

The "fields of learning" (明處, the fields of knowledge) are five: first, inner knowledge (the meaning of the Buddha-dharma); second, the knowledge of reasons (logic); third, the knowledge of sounds (language and letters); fourth, the knowledge of medicine (medical prescription); fifth, the knowledge of crafts (skilled arts and techniques). The bodhisattva learns these five fields, the overall intent being to "seek all-kinds-of-knowledge" — for if one does not diligently practice the five fields, one cannot attain all-kinds-of-knowledge. 〔Question〕 What are the several intents? 〔Answer〕 "Understanding, subduing, giving faith, curing, gathering" are the five, sought severally each in its order: the inner knowledge is learned in order "to seek one's own understanding"; the knowledge of reasons in order "to subdue outside grasping"; the knowledge of sounds in order "to make others believe"; the knowledge of medicine in order "for the means of curing (healing illness)"; the knowledge of crafts in order "to gather all beings." (Having spoken of seeking the fields of learning, the text next speaks of seeking the nourishing of wholesome roots — that is, fulfilling the perfections by means of "attention." This attention has forty-four kinds; the first is the "attention of knowing the cause," down to the last, the "attention of my own excellence"; these will now be set forth one by one.)

Knowing the cause, and mindfulness of the reliance, the shared fruit, and faith-and-understanding — these four attentions, following in order, cultivate the wholesome roots.

This verse has four kinds of attention. The bodhisattva, first abiding in the "nature" (the bodhisattva lineage), thinks thus:

• "I now see for myself the very nature of the perfections, and know that it can be increased." — This is the attention of knowing the cause.
• He thinks again: "Since I have aroused the great mind, the perfections will certainly come to fullness. Why? Because I take this great mind as my reliance." — This is the attention of mindfulness of the reliance.
• He thinks again: "I have aroused the mind and diligently cultivate the perfections for the benefit of self and others; if this fruit may be shared, I vow to receive it; if it may not be shared with others, I vow not to receive it." — This is the attention of the shared fruit.
• He thinks again: "As I now diligently practice the twofold benefit of self and others, I should penetrate the true skillful means of nirvāṇa — namely, being undefiled by the three spheres (giver, receiver, and gift, none of them grasped); just as the past Buddhas have understood, the future Buddhas will understand, and the present Buddhas now understand, so do I rightly believe." — This is the attention of faith-and-understanding.

As for the attentions that follow, one should know their sequence is likewise (each unfolding by the bodhisattva's "thinking thus").

Attaining joy is of four kinds; the two evils cannot make one fall back; know the attention of practicing-in-accord — this too has four kinds.

This verse has three kinds of attention. The bodhisattva next thinks thus:

• "I now, in faith-and-understanding of the perfections, attain four kinds of joy: the joy of cutting off obstruction, the joy of the fullness of the store, the joy of gathering the twofold benefit of self and others, and the joy of the twofold fruit of circumstance-and-person." — This is the attention of attaining joy.
• He thinks again: "As I now cultivate the perfections in order to accomplish the Buddha-dharma of self and others, even if I meet evil people who oppose me and evil events that oppress me, in the end I shall have no mind that falls back." — This is the attention of not falling back.
• He thinks again: "I now, in order to attain supreme awakening, should give rise to four kinds of practicing-in-accord toward the perfections: I should confess the obstructions to the six perfections, should rejoice in the practices of the six perfections, should exhort [others to] the Dharma-meaning of the six perfections, and should turn the six perfections toward supreme awakening." — This is the attention of practicing-in-accord.

Pure faith, and receiving, delighting-in-expounding and donning-the-armor, arousing the vow and also longing — with skillful means, again seven kinds.

This verse has seven kinds of attention. The bodhisattva next thinks thus:

• "I now, toward the Dharma-meaning of the perfections, should give rise to deep faith and uphold it with strength." — The attention of pure faith.
• "I now, toward the Dharma-meaning of the perfections, should single-mindedly give rise to seeking, and give rise to no disparagement." — The attention of receiving.
• "I now should reveal the Dharma-meaning of the perfections to others." — The attention of delighting-in-expounding.
• "I now should bring the perfections to fullness, and give rise to great valor." — The attention of donning-the-armor ("armor" is the coat of mail).
• "I now, in order to bring the perfections to fullness, vow to meet the conditions that bring fullness." — The attention of arousing the vow.
• "I now seek the conditions for right accomplishment." — The attention of longing.
• "I now reflect upon the aids and skillful means of the perfections." — The attention of skillful means.

(Among these, the three attentions of donning-the-armor, arousing the vow, and longing will be further distinguished in the Chapter on Instruction.)

Valor and pity — such two attentions, know their two distinctions; each has four kinds.

This verse has two kinds of attention, each with four distinctions. The bodhisattva, having reflected upon skillful means, next thinks thus:

• "I now should give rise to four kinds of valor: for firmness, for maturing, for offering, and for drawing near." — The attention of valor. ("For firmness" is the cultivation of the six-by-six perfections, namely "six givings" through "six knowledges" — the six givings being the giving of giving through the giving of knowledge, and the six such as discipline likewise; "for maturing" is taking the perfections as the means of gathering things, and maturing beings; "for offering" is taking giving as an offering of benefit, and taking discipline and the rest as an offering of practice; "for drawing near" is drawing near to the one who, without distortion, teaches the perfections.)
• He thinks again: "I now should give rise to the four immeasurable minds: when the perfections are present, I should give rise to loving-kindness; when stinginess and craving and the like are present, I should give rise to compassion; when others' perfections are present, I should give rise to sympathetic joy; when others have faith in the perfections, I should give rise to an undefiled (equanimous) mind." — The attention of pity.

Conscience and also delight, and a mind that does not shrink, cultivation-and-mending and praising-and-declaring — this again is five kinds.

This verse has five kinds of attention. The bodhisattva next thinks thus:

• "If, toward the perfections, I am indolent and do not act, or act crookedly and wrongly, I should give rise to grave conscience and shame; if giving and the rest, which should not fall back, on the contrary fall back, then I should feel conscience and shame." — The attention of conscience.
• "I now, toward the field of the perfections that I take as object, should keep the mind unscattered." — The attention of delight.
• "I now, toward the skillful means that make the perfections fall away, should form the thought of an enemy." — The attention of not shrinking.
• "I now, toward the treatises that correspond to the perfections, should well gather, learn, cultivate, and mend them." — The attention of cultivation-and-mending.
• "I now, in order to give rise to understanding in others, should, according to their faculties, praise and proclaim the Dharma-meaning of the perfections." — The attention of praising-and-declaring.

By the perfections one attains awakening, not by the self-mastering [god] and the rest; both the faults and the qualities — these two too should be known.

This verse has two kinds of attention. The bodhisattva, having praised and proclaimed as before, next thinks thus:

• "I now attain the great awakening by relying on the perfections, not by relying on the self-mastering god (自在天, īśvara) and the like." — The attention of relying on the perfections.
• He thinks again: "I now should come to know the faults that obstruct the perfections, and the qualities of the perfections." — The attention of what should be known.

Joyful gathering and seeing the meaning, delighting in seeking — seeking of four kinds: equality, non-discrimination, present upholding, and future condition.

This verse has three kinds of attention. The bodhisattva, having known this, next thinks thus:

• "I should joyfully gather the two stores of merit and knowledge." — The attention of joyful gathering.
• "I now see that the own-nature of the perfections can attain the benefit of supreme awakening." — The attention of seeing the meaning.
• "Now, having seen this benefit, I should give rise to four seekings: first, the seeking of equality (because tranquillity and insight are cultivated together); second, the seeking of non-discrimination (because the three spheres are pure); third, the seeking of present upholding (seeking the Dharma-meaning that can uphold the accomplishing of the perfections); fourth, the seeking of the future condition (seeking the conditions that will in the future accomplish the perfections)." — The attention of delighting in seeking.

The sevenfold grasping-of-the-non-existent-view, four kinds of thought of the wondrous-and-rare, and reversing this, the non-wondrous-and-rare — this thought too has four.

This verse has three kinds of attention. The bodhisattva, having delighted in seeking, next thinks thus:

• "The seven 'graspings of the non-existent' I now should see: first, [grasping] the non-existent as existent; second, [grasping] a fault as not a fault; third, [grasping] a quality as not a quality; fourth, [grasping] the non-permanent as permanent; fifth, [grasping] the non-blissful as blissful; sixth, [grasping] the non-self as self; seventh, [grasping] the quiescent as not quiescent." (In order to counter these seven graspings of the non-existent, the Tathāgata expounds in order the three concentrations of emptiness and the rest, and the four kinds of Dharma-udāna.) — The attention of seeing the grasping-of-the-non-existent.
• He thinks again: "I now, toward the perfections, should give rise to four thoughts of the wondrous-and-rare: the thought of greatness, the thought of vastness, the thought of not seeking a return of gratitude, and the thought of not looking for a fruit of reward." — The attention of the thought of the wondrous-and-rare.
• He thinks again: "Reversing this wondrous-and-rare, toward the perfections there are also four thoughts of the non-wondrous-and-rare — namely: because the perfections are vast and great, they can attain supreme awakening, can abide in the equality of self and others, can not seek any offering of the world, and can not seek an excellent body or excellent wealth surpassing the worlds." — The attention of the thought of the non-wondrous-and-rare.

Leaving behind the falling to the being-side, the great aim and turning-over-the-gift, the ultimate and the unbroken — such again is five kinds.

This verse has five kinds of attention. The bodhisattva next thinks thus:

• "I now should, with the perfections, act (turn) toward all beings." — The attention of leaving the side.
• "I now should, with the perfections, vastly benefit all beings." — The attention of the great aim.
• "All the merit of the perfections that I have, I vow to give to all beings." — The attention of turning-over-the-gift.
• "May all the perfections that all beings have attain the ultimate in three places: the ultimate of the bodhisattva grounds, the ultimate of the Tathāgata ground, and the ultimate of benefiting beings." — The attention of the ultimate.
• "I should cultivate the perfections at all times without any break." — The attention of the unbroken.

Skillful means ever gathering-in-accord, the mind abiding undistorted; at falling back, no delight; at advancing, joy arises.

This verse has three kinds of attention. The bodhisattva next thinks thus:

• "I now should abide in an undistorted mind, and with the perfections ever gather in accord with what the Buddha knows." — The attention of gathering-in-accord.
• "I now, toward one who shrinks back from the perfections, should not give rise to delight." — The attention of no-delight.
• "I now, toward one who advances in the perfections, should give rise to gladness." — The attention of joy.

The resembling one does not wish to cultivate; the true one wishes to cultivate; not following, and wishing to attain — wishing to attain is of two kinds.

This verse has four kinds of attention. The bodhisattva next thinks thus:

• "I now, toward the resembling (deceptively similar) perfections, should not cultivate them." — The attention of not wishing to cultivate.
• "I now, toward the true perfections, should diligently cultivate them." — The attention of wishing to cultivate.
• "I now, toward the attention that obstructs the perfections, should cut it off." — The attention of not following.
• "I now wish to attain the perfections of the stage of prediction, and wish to attain the perfections of the determined ground." — The attention of wishing to attain.

Resolving to perform the future practice, ever contemplating others' fulfillment of practice, having faith-and-understanding in one's own being foremost, because one knows the substance is unsurpassed.

This verse has three kinds of attention. The bodhisattva next thinks thus:

• "Seeing the destinies to come, I resolve, by wisdom and skillful means, to certainly perform every perfection." — The attention of resolving to perform.
• "I now should contemplate the great bodhisattvas of the ten directions: at the time they attain fulfillment in the perfections, may I too attain fulfillment, since it is one and the same matter." — The attention of contemplating others.
• "I now have faith-and-understanding that the perfections I practice are the very foremost among all practices. Why? Because I contemplate this substance, and there is nothing higher." — The attention of my own excellence.

By these attentions one cultivates the perfections; the bodhisattva, at all times, brings his wholesome roots to fullness.

This verse gathers together the preceding meaning, and should be known. By cultivating the perfections with the above forty-four kinds of attention, the bodhisattva, at all times, brings his wholesome roots to fullness. (Having spoken of seeking the nourishing of wholesome roots, the text next speaks of seeking the divisions of the Dharma.)

Seeking the Dharma is called: increasing, higher intent, and vast; having obstruction and also without obstruction, and by the supernormal powers; without body and also with body, attaining body and fulfilling body; much conceit and little conceit, and also without conceit.

Seeking the Dharma has thirteen kinds of division: first, seeking by increasing (increasing faith by right hearing); second, seeking by higher intent (receiving the Dharma-stream at the Buddha's side); third, seeking by vastness (the bodhisattva who has attained the supernormal powers, fully able to hear the Dharma of the Buddhas from afar); fourth, seeking with obstruction (that is, the one who first increases faith); fifth, seeking without obstruction (that is, the one who seeks by higher intent); sixth, seeking by supernormal power (that is, the one who seeks by vastness); seventh, seeking without body (the wisdom of hearing and the wisdom of reflecting, which as yet have no Dharma-body); eighth, seeking with body (the wisdom of cultivating, which has the seed-body of the latent impressions of much hearing); ninth, seeking with attained body (the first ground through the seventh ground); tenth, seeking with fulfilled body (the eighth, ninth, and tenth grounds); eleventh, seeking with much conceit (the ground of practice-through-faith); twelfth, seeking with little conceit (the first ground through the seventh ground); thirteenth, seeking without conceit (the last three grounds). (Having spoken of seeking the divisions of the Dharma, the text next speaks of seeking the causes of the Dharma.)

For form and for non-form, for the supernormal powers and for the true Dharma: the causes of the marks-and-features, the curing of illness, mastery, and the inexhaustible.

Seeking the Dharma has four causes: first, for form (it is the cause of the marks-and-features); second, for non-form (it is the cause of extinguishing the illness of the afflictions); third, for the supernormal powers (it is the cause of mastery); fourth, for the true Dharma (it is the cause of the inexhaustible). Just as the Sūtra of the Questions of Brahmā (梵天王問經) says, the bodhisattva who seeks the Dharma is complete in four thoughts: first, the thought "as of a wondrous jewel" (taking its "hard-to-obtain" meaning — because the Dharma is the cause of the adornment of marks-and-features); second, the thought "as of a fine medicine" (taking its "removing-illness" meaning — because the Dharma is the cause of extinguishing the illness of the afflictions); third, the thought "as of goods and wealth" (taking its "not-scattering" meaning — because the Dharma is the cause of the mastery of the supernormal powers); fourth, the thought "as of nirvāṇa" (taking its "extinguishing-suffering" meaning — because the Dharma is the cause of the true Dharma's inexhaustibility). (Having spoken of seeking the causes of the Dharma, the text next speaks of seeking to leave discrimination behind.)

The substance-less, the substantial, increasing and decreasing; the one-character, the different, the own- and the separate-character; "as the name," "as the meaning" — discrimination is of ten kinds.

There are ten kinds of discrimination (which are to be left behind): first, discrimination of the substance-less; second, discrimination of the substantial; third, discrimination of adding-on; fourth, discrimination of taking-away; fifth, discrimination of the one-character; sixth, discrimination of the different-character; seventh, discrimination of the own-character; eighth, discrimination of the separate-character; ninth, discrimination that gives rise to meaning as the name [suggests]; tenth, discrimination that gives rise to a name as the meaning [suggests]. In the Sūtra of the Perfection of Wisdom (般若波羅蜜經), in order to make the bodhisattvas leave behind these ten kinds of discrimination, ten kinds of counteragent are correspondingly spoken:

• To counter "discrimination of the substance-less," the sūtra says "there is a bodhisattva, a bodhisattva";
• To counter "discrimination of the substantial," the sūtra says "one does not see the bodhisattva" and the like;
• To counter "discrimination of adding-on," the sūtra says "Śāriputra, form is empty of own-nature";
• To counter "discrimination of taking-away," the sūtra says "it is not that form perishes into emptiness";
• To counter "discrimination of the one-character," the sūtra says "if form were empty, it would not be form";
• To counter "discrimination of the different-character," the sūtra says "emptiness is not other than form, form is not other than emptiness, emptiness is precisely form";
• To counter "discrimination of the own-character," the sūtra says "this form is only name";
• To counter "discrimination of the separate-character," the sūtra says "form neither arises nor ceases, is neither defiled nor pure," and the like;
• To counter "discrimination that gives rise to meaning as the name," the sūtra says "the name acts as a guest" — as the name is, one should not cling to the meaning;
• To counter "discrimination that gives rise to a name as the meaning," the sūtra says "all names cannot be seen, because they cannot be seen" — as the meaning is, one should not cling to the name.

(Having spoken of seeking to leave discrimination behind, the text next speaks of seeking the greatness of the Dharma.)

The bodhisattva, excellent in valor, by the twofold seeking attains reality, in accord with all the worlds; his qualities are full as the sea.

Seeking the Dharma has three kinds of "greatness": first, the greatness of skillful means — because, by the supreme diligence, he seeks the reality of the conventional truth and the ultimate truth, which is real and undistorted; second, the greatness of benefiting others — because he becomes the refuge of the world, settling [beings] in the ultimate truth; third, the greatness of benefiting himself — because all his qualities are full as the great sea.

(Here the Chapter on Seeking the Dharma reaches its consummation.)

Having spoken of seeking the Dharma, the text next takes up expounding the Dharma to others — proclaiming the Dharma (弘法).

Hard to get and moreover not firm — yet, pitying the suffering, one ever gladly gives; how much more, using the Dharma to benefit the world, for it grows and is likewise inexhaustible.

This verse first blocks Dharma-stinginess (法慳, hoarding the Dharma and refusing to speak it). "Hard to get and moreover not firm" refers to the three things of body, life, and wealth — and the bodhisattva, out of compassion, even gives these three unfirm things at all times to beings in suffering and distress. How much more, then, should he give the Dharma — a thing not hard to come by, which, once given, instead grows and is inexhaustible — how could he be stingy and refuse to speak it? Therefore the bodhisattva ought to benefit the world widely with the Dharma. 〔Question〕 Why so? 〔Answer〕 Because once the Dharma is given, it instead grows and has no end. (Having blocked Dharma-stinginess, the text next states the benefit [of proclaiming the Dharma].)

What is realized for oneself cannot be spoken; to draw beings in, one speaks of the dharma-nature; the dharma-body is the mouth of quiescence, and compassion streams forth as the great serpent draws in.

The World-Honored One does not directly speak the Dharma he himself has realized, because it is in itself unspeakable; it is in order to draw beings in that he expounds the dharma-nature (法性, dharmatā) by skillful means. 〔Question〕 In what way, by skillful means? 〔Answer〕 The Buddhas take the dharma-nature as their body and quiescence (寂滅, nirvāṇa) as their mouth — utterly vast and pure, free of the two obstructions (二障: the afflictive obstruction and the cognitive obstruction). Then, with great compassion, they stream forth the net of the teaching to draw beings in — just as the great serpent opens its mouth and gives off its saliva to draw all things in. The body, mouth, and compassion of all the Buddhas draw beings in together in just this way; and their great compassion is inexhaustible, because it is ultimate and final.

Since he who practices gains the fruit, both practice and teaching are not without meaning; but [if the fruit came] by hearing alone, or without hearing, then practice and teaching would make no sense.

The Buddhas by skillful means expound the Dharma they themselves have realized, and thereby draw the world in; and since one who practices according to the teaching can, by the power of his practice, gain the fruit at will, therefore "practicing according to the teaching" and "what the Buddha has taught" are both not without meaning. Put the other way: if the true meaning could be seen by mere hearing, then practice would be of no benefit; and if one could enter into practice without needing to hear, then teaching would be of no benefit — from which it is clear that hearing and practice require each other, and that teaching and practice each have their own meaning. (Having stated the benefit of proclaiming the Dharma, the text next states the divisions of proclaiming the Dharma.)

Teaching by tradition and teaching by realization — that is, by the mouth and by supernormal power; teaching by supernormal power means [teaching] from the marks and signs, from other forms, and from empty space.

The bodhisattva's teaching of the Dharma has two divisions: first, teaching by tradition (阿含說, āgama) — teaching by the power of the mouth; second, teaching by realization (證說) — teaching by supernormal power (神通力, ṛddhi). Teaching by supernormal power is in turn of several kinds: teaching from the marks and signs [of a Buddha's body], or from a grove of trees, or from a musical instrument, or from the midst of empty space. (Having stated the divisions of proclaiming the Dharma, the text next states the accomplishment of proclaiming the Dharma.)

Fearlessness and cutting off doubt, giving rise to faith and also revealing the real — in this way, know, the bodhisattvas' accomplishment in teaching should be understood.

The bodhisattvas' accomplishment in proclaiming the Dharma is formed by four kinds of meaning, as stated in the Sūtra of the Questions of Brahmā the Heaven-King (《梵天王問經》): first, fearlessness; second, cutting off doubt; third, giving rise to faith; fourth, revealing the real. When the bodhisattva is complete in the four dharmas, he can open wide the great gift of the Dharma. 〔Question〕 Which four dharmas? 〔Answer〕 First, grasping and cultivating the wondrous Dharma (holding and refining the true Dharma) — by much hearing, one gains fearlessness; second, one's own wisdom bright and pure — by great wisdom, one can cut off doubt; third, doing the work of a good and upright man — by not relying on name and gain, one causes others to have faith; fourth, displaying the defiled and the pure — by penetrating the conventional truth and the truth of ultimate meaning, one can reveal the two kinds of reality, the mark of defilement and the mark of purity.

Beautiful speech and freedom from intoxication, no turning back and holding nothing back, variety and correspondence, causing understanding and not seeking gain, and universal instruction as well: these further form the accomplishment in teaching.

The accomplishment in proclaiming the Dharma has these further meanings: beautiful speech — when others rage and revile him, he does not repay them with harsh words. Freedom from intoxication — intoxication is of two kinds: first, the intoxication of being praised by others; second, the intoxication of one's own attainments (as when family, looks, wealth, and the like are attained and give rise to fond delight); both these intoxications have ceased within his mind, and so it is called freedom from intoxication. No turning back — he is not slack. Holding nothing back — free of Dharma-stinginess, he expounds all of it fully. Variety — he does not repeat himself (he varies according to the occasion). Correspondence — what he expounds does not contradict direct perception (現量, pratyakṣa) or inference (比量, anumāna). Causing understanding — his words and phrases are plain and can be understood. Not seeking gain — he does not cause others to have faith for the sake of wealth and gain. Universal instruction — his teaching universally reaches the three vehicles: the listeners, the solitary awakeners, and the bodhisattvas. (Having stated the accomplishment in teaching, the text next states the accomplishment of speech.)

Not thin, and harmonious, skillful and also clear, suited to the occasion and also free of seeking, well-measured and inexhaustible.

The accomplishment of speech has eight kinds: not thin — the volume of the voice is not thin and small, but reaches the whole assembly. Harmonious — the sound is harmonious and pleasing to the mind. Skillful — it sets forth the words and phrases distinctly and skillfully. Clear — it lets people understand easily. Suited to the occasion — he expounds according to what is fitting. Free of seeking — he expounds not relying on name and gain. Well-measured — he expounds so that people delight to hear and do not weary. Inexhaustible — his expounding cannot be used up. (Having stated the accomplishment of speech, the text next states the accomplishment of the syllables.)

Raising the name and explaining the meaning, according to the vehicle and gentle, easy to understand and suited to the occasion, leading forth and conforming.

The accomplishment of the syllables has eight kinds: raising the name — the corresponding words and phrases do not contradict verification. Explaining the meaning — the explaining words and phrases do not contradict right reason. According to the vehicle — the vehicle-following words and phrases do not contradict the three vehicles (each expounded according to its own vehicle). Gentle — the difficulty-freeing words and phrases do not contradict the sound (the voice is gentle and yielding). Easy to understand — the gathered-together words and phrases make it easy for people to grasp the meaning. Suited to the occasion — the responsive words and phrases meet what is fitting for the occasion. Leading forth — not clinging to the words and phrases, it leads toward nirvāṇa. Conforming — the words and phrases of right practice conform to the eightfold noble path (八支聖道, the āryāṣṭāṅga-mārga).

The bodhisattva's accomplishment of the syllables is to be understood as above in meaning; the sound has sixty kinds — this is spoken of as a Tathāgata's [work].

The bodhisattva's accomplishment of the syllables is as stated above; as for the Tathāgata, he has sixty kinds of inconceivable sound, as stated in the Secret Sūtra of the Buddha (《佛祕密經》): "Serene Wisdom! The Tathāgata is complete in sixty kinds of vocal sound — namely, the moistening, the gentle, the agreeable, the mind-pleasing, the pure . . ." and so it is expounded at length. One by one they are:

1. The moistening sound — it can hold and gather in the wholesome roots of beings. 2. The gentle sound — while one is present hearing the Dharma, it lets one gain a pleasant contact (a contact of ease of body and mind). 3. The agreeable sound — because the meaning it conveys is wholly good. 4. The mind-pleasing sound — because the syllables that convey it are skillful. 5. The pure sound — it issues from the supreme, world-transcending, subsequently-attained knowledge (後得智, pṛṣṭha-labdha-jñāna). 6. The stainless sound — it does not correspond with the latent impressions [熏習, vāsanā] of the afflictions. 7. The bright sound — its words and phrases are plain and easy to understand. 8. The well-powered sound — complete in merit, it can break the evil wrong views of the various outsiders. 9. The delightful-to-hear sound — it causes people to have faith and comply, turning toward deliverance. 10. The uninterrupted sound — no outsider whatever can cut it off.
2. The taming sound — it can counteract the afflictions of craving and the rest. 12. The thornless sound — it lays down the precepts yet delights in skillful means (it does not wound). 13. The unharsh sound — it lets one who has broken a precept properly leave the offense. 14. The well-tempered sound — it is well able to teach and instruct. 15. The ear-pleasing sound — it can counteract a scattered mind. 16. The body-resting sound — it can draw forth meditative concentration (三摩提, samādhi). 17. The mind-clarifying sound — it can draw forth insight (毘鉢舍那, vipaśyanā). 18. The mind-gladdening sound — it is well able to cut off doubt. 19. The joy-and-bliss-giving sound — it can definitively uproot wrong views. 20. The unburning sound — it lets people have faith and comply, and not fall into regret.
3. The knowledge-upholding sound — it accomplishes the cause of "hearing," and is the support of wisdom. 22. The understanding-upholding sound — it accomplishes the cause of "reflecting," and is the support of wisdom. 23. The unconcealing sound — free of Dharma-stinginess, it holds nothing back in its expounding. 24. The lovable sound — it lets people gain the fruit of benefit for themselves. 25. The yearning sound — it makes even those who have already gained the fruit give rise to deep aspiration and delight. 26. The commanding sound — it rightly expounds the inconceivable Dharma. 27. The understanding-giving sound — it rightly expounds the conceivable Dharma. 28. The corresponding sound — it does not contradict the verification of direct perception and inference. 29. The beneficial sound — it teaches, shows, and guides according to what is fitting. 30. The unrepetitious sound — it makes no empty, redundant statements.
4. The lion sound — it can make the outsiders afraid (like a lion's roar). 32. The elephant sound — it resounds vast and great (like an elephant's cry). 33. The thunder sound — it is deep and heard afar (like a thunderclap). 34. The dragon sound — it makes people have faith and comply (like a dragon's cry). 35. The kiṃnara sound — its song is exquisite (like the song of a kiṃnara). 36. The kalaviṅka sound — its cadence is clear and bright (like the kalaviṅka bird). 37. The Brahmā sound — it issues forth and travels far (like the voice of Brahmā). 38. The jīvaṃjīvaka-bird sound — on first hearing it, one gains good fortune and all one's affairs are accomplished (like the jīvaṃjīvaka bird). 39. The heaven-king sound — none dare disobey it (like the command of a heaven-king). 40. The heavenly-drum sound — it is the herald that breaks Māra (like a heavenly drum).
5. The pride-free sound — whether praised or reviled, he does not exalt himself. 42. The all-entering sound — it can enter into every kind of aspect of grammatical science (毘伽羅論, vyākaraṇa). 43. The undistorted sound — it lets people remember and not forget. 44. The timely sound — the work of teaching arises, suited to the occasion, at all times. 45. The sound of non-conscience — it does not rely on gain and support (and so has nothing to shrink from). 46. The fearless sound — it is free of conscience and shame, and fear. 47. The joyful sound — it lets people hear it without wearying. 48. The all-accommodating sound — it can skillfully enter into every field of learning. 49. The good-friend sound — it accomplishes the benefit of all beings (like a good friend). 50. The ever-flowing sound — it continues on unbroken (like ever-flowing water).
6. The adorned sound — it manifests all kinds of adornment. 52. The satisfying sound — within a single voice it expounds the Dharma with immeasurable sounds. 53. The delighting-every-faculty-of-beings sound — within a single utterance it manifests immeasurable meanings (so that beings, each according to his faculty, are gladdened). 54. The unfaultable sound — the meanings it sets forth make people have faith and comply (there is nothing to fault). 55. The neither-adding-nor-subtracting sound — it expounds suited to the occasion and to the measure (neither adding nor subtracting). 56. The unhurried sound — it does not expound hastily and fast. 57. The all-pervading sound — the assembly, near and far alike, has it as its common support (all can hear it). 58. The all-kinds-accomplishing sound — every meaning of the Dharma in the world it makes understood by means of similes.

(The Secret Sūtra of the Buddha originally states "sixty kinds" and says "and so it is expounded at length"; the present commentary lists by name fifty-eight, the remaining two being gathered under "expounded at length" and not separately drawn out. Though the number given is sixty, the essential point is to reveal that the Tathāgata's vocal deed — "one voice expounds, and beings each according to their kind gain understanding" — is inconceivable.) (Having stated the accomplishment of the syllables, the text next states the greatness of proclaiming the Dharma.)

Setting forth and setting up, establishing and raising the whole, stating in detail and cutting off doubt, in brief and at length, all causing understanding.

The greatness of proclaiming the Dharma lies in this: setting forth — that is, speaking. Setting up — that is, laying down the phrases. Establishing — that is, the skillful correspondence. Distinguishing and setting forth in this way, following their proper order, raising the whole and stating in detail, and cutting off doubt, he makes the meaning near at hand and easy to understand, causing those who receive the teaching to gain certainty about the Dharma expounded (settled and free of doubt). Among these there is also the brief expounding — one statement and it is grasped, for those of keen faculties quickly understand; and the extensive expounding — stated again and again, for those of dull faculties understand slowly.

The teacher and what is taught and the receiver — the three spheres are pure; further freed of the eight kinds of fault — thus, know, the teacher is pure.

What are the three pure spheres of proclaiming the Dharma? First, the teacher — that is, the Buddhas and bodhisattvas; second, what is taught — that is, the names and terms of all the kinds of Dharma expounded in sum; third, the receiver — that is, both the one who understands by the brief expounding and the one who understands only by the extensive expounding. Beyond this, the teacher's purity means that he should further be freed of eight kinds of fault. 〔Question〕 Which eight?

Sloth and failure to understand, refusing a request and not opening up the meaning, and not cutting off doubt, cutting off doubt but not firmly, weariness-and-retreat and stinginess: such are the eight kinds of fault; the Buddhas have none of these in their substance, and so they accomplish the supreme expounding.

The eight kinds of fault are: first, sloth; second, failure to understand the meaning (he himself does not understand its meaning); third, refusing a request (refusing another's request for the Dharma); fourth, not opening up the meaning (he expounds, but does not open up and reveal its meaning); fifth, not cutting off doubt (he does not cut off doubt for others); sixth, cutting off doubt without settling it (he cuts off doubt but does not bring about certainty); seventh, weariness-and-retreat (he gives rise to a mind of weary retreat and is unwilling to expound at all times); eighth, stinginess (grudging, unwilling to open up and reveal it fully). All the Buddhas are utterly free of these eight kinds of fault, and so they accomplish "the supreme expounding of the Dharma." (Having stated the greatness of proclaiming the Dharma, the text next states the accomplishment of the meaning.)

This Dharma is good throughout time, the cause of faith, of joy, and of awakening; the meaning correct and the words skillful — it can open the four pure practices.

Good throughout time means "good in the beginning, good in the middle, good in the end" — in their proper order, at the time of the wisdom of hearing it is the cause of faith, at the time of the wisdom of reflecting it is the cause of joy, at the time of the wisdom of cultivating it is the cause of awakening (by "awakening" is meant that, with a concentrated mind, one contemplates the principle of this Dharma and gains the knowledge that accords with reality). The meaning correct means the good meaning and the wondrous meaning, corresponding with the conventional truth and the truth of ultimate meaning. The words skillful means easy to receive and easy to understand, so that through the letter the meaning appears. By this correct meaning and skillful wording, one can then open up the four kinds of pure practice (四梵行, brahmacaryā). 〔Question〕 Which four?

Not shared with others in its correspondence, complete in cutting off the delusions of the three realms, own-nature and stainless: these are the practice in its four kinds.

The four pure practices are: first, the solitary; second, the complete; third, the clear; fourth, the white. "Not shared with others in its correspondence" is the meaning of the solitary, because this practice is not shared in common with the outsiders. "Complete in cutting off the delusions of the three realms" is the meaning of the complete, because this practice can completely cut off the afflictions of the three realms. "Own-nature" is the meaning of the clear, because this practice is the uncontaminated (無漏, anāsrava) own-nature purity. "Stainless" is the meaning of the white, because this practice, within the class of the body whose contaminants are exhausted, gains the stainless purity. (Having stated the accomplishment of the meaning, the text next states the divisions of proclaiming the Dharma.)

Namely the division of drawing in, the division of the mark, the division of counteracting, and the division of the secret: these are called the four divisions.

The Buddhas' expounding of the Dharma is never apart from the four divisions (四節: four modulations of teaching, its depth and its expedient measure): first, the division of drawing in; second, the division of the mark; third, the division of counteracting; fourth, the division of the secret. 〔Question〕 On what meaning does each of these four divisions rest?

The listeners and the own-natures, cutting off the fault and the deep words: in order, resting on these four meanings, the expounding-divisions are of four kinds.

In their proper order: The division of drawing in — in order to teach the listeners (聲聞, śrāvaka) to enter into the meaning of the Dharma and not to give rise to dread, it says "form and the rest exist." The division of the mark — with respect to the three own-natures (三性), such as the wholly-imagined and so forth, it says that they are "without substance, without arising, own-nature pure," and thus expounds all dharmas. The division of counteracting — resting on "cutting off the various faults," it expounds so as to counteract the eight kinds of obstruction (as when it is said in the great vehicle, "by upholding two verses one gains such-and-such merit" — all such is expounded for the sake of counteracting; this "counteracting" will be explained below). The division of the secret — resting on the various deep words, whose meaning is to be gained only by "turning the words about" (reading them the other way round). As a verse of a Mahāyāna scripture says:

By a firm understanding of what is not firm, by dwelling well in inversion, and by being tormented by the afflictions, one swiftly gains the great awakening.

This division is a verse of "gaining the meaning by turning the words about," and the commentator, following its wording, turns and construes it as follows:

• "By a firm understanding of what is not firm" — "not firm" refers to beings' mind being undistracted; making a firm understanding of this "undistractedness" is the most excellent understanding, able to gain awakening. Conversely, if the mind is distracted and firmly clings and chases about, it cannot gain awakening. This is the meaning of the first line.
• "By dwelling well in inversion" — "inversion" refers to clinging to permanence, bliss, self, and purity; if a person can, within this inversion, instead understand "impermanent, without bliss, without self, without purity," and can dwell well and not retreat, then he can swiftly gain awakening; otherwise he does not. This is the meaning of the second line.
• "By being tormented by the afflictions" — this refers to long and diligent cultivation of all kinds of hard and painful practice; by that utmost fatigue and toil one can gain awakening; otherwise one does not. This is the meaning of the third line.

(Note: this verse is the deep words of "the division of the secret"; its surface reading is the reverse of the ordinary construal, and its right meaning must be grasped by the "turning-about of the words" that the commentator sets forth. Here the verse and the commentator's own construal of it are set out side by side as above, and no separate judgment is added.) (Having stated the divisions of proclaiming the Dharma, the text next states the intents of proclaiming the Dharma.)

The equal and the meaning apart, the time apart and the wish apart — resting on these four kinds of intent, the Buddhas' expounding is to be understood.

The Buddhas' expounding of the Dharma is never apart from the four intents (四意: four purposive slants of the teaching):

• The equal intent — as when the Buddha says, "the Vipaśyin Buddha of long ago is my very self"; this is because the dharma-body is without difference, and such statements are called the equal intent.
• The meaning-apart intent — as when the Buddha says, "all dharmas are without own-nature, without arising"; such statements are called the meaning-apart intent.
• The time-apart intent — as when the Buddha says, "if a person makes the vow to see Amitābha Buddha (阿彌陀佛), all will attain birth [in his land]"; this is said with reference to "a time apart" (a later, other time) at which birth is then attained, and such statements are called the time-apart intent.
• The wish-apart intent — toward a person who has a certain wholesome root, the Tathāgata at one time praises and at another time disparages (because, having gained but a small portion of a wholesome root, that person takes it to be enough); such statements are called the wish-apart intent.

(Note: the four intents are the classification of "on what sort of intent the Buddhas expound"; this chapter faithfully transmits the classification itself, and adds no separate selection or judgment upon the content of each statement.) (Having stated the intents of proclaiming the Dharma, the text next states the merit of upholding the great vehicle.)

Slighting the Buddha and slighting the Dharma, sloth and being content with little, conduct of craving and conduct of pride, conduct of regret and being unsettled, and so forth: such are the eight kinds of obstruction; the great vehicle expounds the counteracting; when such obstructions are cut off, this person enters the true Dharma.

These two verses reveal the merit of "the great vehicle's cutting off of obstruction." The obstructions are of eight kinds, and the great-vehicle scriptures each expound one dharma to counteract them (all that follows is the great-vehicle scriptural text cited by the commentator):

1. To counteract the obstruction of slighting the Buddha — the great-vehicle scripture says, "the Vipaśyin Buddha of long ago is my very self."
2. To counteract the obstruction of slighting the Dharma — the great-vehicle scripture says, "only by practicing the great vehicle in the presence of Buddhas as numerous as the sands of immeasurable Ganges rivers does one come to give rise to faith and understanding."
3. To counteract the obstruction of sloth — the great-vehicle scripture says, "if there are beings who vow to be born in the Land of Peace and Bliss (安樂國土), all will attain birth there; whoever recites and holds the name of the Buddha Stainless Moonlight (無垢月光佛) will surely attain buddhahood."
4. To counteract the obstruction of being content with little — the great-vehicle scripture says, "in one place it praises giving and the other practices, in another place it disparages giving and the other practices."
5. To counteract the obstruction of the conduct of craving — the great-vehicle scripture says, "the exceedingly wondrous, blissful things of the Buddhas' lands."
6. To counteract the obstruction of the conduct of pride — the great-vehicle scripture says, "there is a Buddha-land most supremely accomplished."
7. To counteract the obstruction of the conduct of regret — the great-vehicle scripture says, "there are beings who, having done unbeneficial things toward Buddhas and bodhisattvas, instead attain birth in a good destiny."
8. To counteract the obstruction of being unsettled — the great-vehicle scripture says, "the Buddhas confer on the listeners the prophecy that they will attain buddhahood, and expound the one vehicle." This is called "upholding the great vehicle and thereby gaining freedom from the eight obstructions."

As to the letter and as to the meaning, diligently upholding the two verses: the merits are ten in number — such a one is called a person of surpassing wisdom. The seed of the good is fulfilled, at the time of death the joy is supreme, receiving birth according to one's wish, the knowledge born of mindfulness is also accomplished. Life after life ever meeting Buddhas, hearing the Dharma and gaining faith and wisdom, far removed from the two obstructions, swiftly accomplishing the supreme path.

These three verses reveal "the merits amassed by upholding the great vehicle" — there are ten kinds: first, the accomplishment of the support in which the seed of every wholesome root is fulfilled; second, at the time of death, gaining the supreme joy; third, gaining birth according to one's wish in every place; fourth, in every place of birth, gaining the knowledge born of the mindfulness that is one's own nature (from birth one can recall the former Dharma); fifth, wherever one is born, ever meeting Buddhas; sixth, ever hearing the great-vehicle Dharma at the side of Buddhas; seventh, accomplishing a surpassing faculty of faith; eighth, accomplishing a surpassing faculty of wisdom; ninth, being far removed from the two obstructions of the afflictions and the cognizable; tenth, swiftly accomplishing the supreme awakening. If a person, with respect to all the great-vehicle scriptures, even down to a single line, diligently upholds it as to its letter and as to its meaning, he gains these ten kinds of merit. Herein it should be understood: in the present life one gains the first two merits, and in future lives one gains the remaining eight, growing gradually more surpassing. (Having stated the merit of upholding the Dharma, the text next states the merit of proclaiming the Dharma.)

Good in wisdom and not turning back, great compassion with a name reaching afar, with skillful means expounding the dharmas — like the sun brightening the world.

If the bodhisattva is complete in five causes, he is called "one who expounds the Dharma well": first, undistorted expounding — by good wisdom; second, timely expounding at all times — by not turning back; third, expounding free of seeking — by great compassion (not for one's own sake); fourth, expounding that gives rise to faith — by a name reaching afar; fifth, expounding suited to the occasion — by skillful means. By these five causes he can expound the Dharma well and lead beings to give rise, life after life, to reverence — just as the sun rises and brightens the whole world.

(Here the chapter on Proclaiming the Dharma ends.)

Having spoken of the bodhisattva's proclaiming of the Dharma, the text next speaks of the bodhisattva's "practicing in accord with the true Dharma." This "practice in accord" has five parts: knowing the meaning, knowing the Dharma, according with the Dharma, sharing the attainment, and practicing accordingly — shown now in order.

With respect to the two, he knows there is no self; with respect to the three, he leaves off the false and the correct. When the bodhisattva understands in this way, he is called one who knows the meaning.

This verse shows the bodhisattva's "knowing the meaning." With respect to the two, he knows there is no self — that is, with respect to the two, "person" and "dharmas," he knows that both are without self. How can he know this? Because he knows that grasper and grasped have no substance. With respect to the three, he leaves off the false and the correct — the "three" are the three samādhis: emptiness, signlessness, and wishlessness. Through the samādhi of emptiness he knows that there is no substance, because it understands the wholly-imagined nature (分別性; 遍計所執性, parikalpita-svabhāva); through the samādhis of signlessness and wishlessness he knows that there is no self-substance, because they understand the other-dependent nature (依他性; 依他起性, paratantra-svabhāva) and the true nature (真實性; 圓成實性, pariniṣpanna-svabhāva). It is said to "leave off the false and the correct" because these three samādhis draw forth supramundane knowledge — hence they are not "false"; and because they still belong to the mundane (the conditioned) — hence they are not "correct" either. When the bodhisattva understands in this way, he is called one who knows the meaning — if the bodhisattva knows that both person and dharmas are without self, and can know that the three samādhis leave off both the false and the correct, then in just this way he is called "one who knows the meaning."

Having thus known the meaning, he knows the Dharma to be like a raft: hearing the Dharma, he should not rejoice; letting the Dharma go is called knowing the Dharma.

Next this shows "knowing the Dharma." The beginning bodhisattva, having known the meaning, should next "know the Dharma" — that is, know that the sūtras and the other Dharma-teachings are like a raft: one must not rejoice merely because one has heard them. Why? Because the Dharma is to be let go, just as the raft is let go [once the river is crossed]. This is called "knowing the Dharma."

The ordinary person has the two knowledges, and so penetrates the twofold no-self; in order to perfect those knowledges, he practices according with the Dharma as taught.

This verse shows the bodhisattva's "according with the Dharma." The ordinary person has the two knowledges — that is, the ordinary person has the two: the knowledge of knowing the meaning, and the knowledge of knowing the Dharma. And so penetrates the twofold no-self — because he has these two knowledges, the ordinary person is able to penetrate the twofold no-self of person and dharmas. In order to perfect those knowledges, he practices according with the Dharma as taught — in order to perfect those two knowledges, the bodhisattva should practice in accord, following the Dharma as it has been taught. In just this way it is called "according with the Dharma."

When those knowledges are perfected, they are supramundane and unsurpassed; whatever those who abide in the first ground attain, [the newly entered] all share in that attainment.

Next this shows "sharing the attainment." When those two knowledges are perfected, they are "supramundane and unsurpassed," because the substance of that knowledge is most supreme. The "first ground" is the Joyful Ground [歡喜地; 極喜地, the first ground]. Whatever merits are attained by all the bodhisattvas who abide in the Joyful Ground, the one who has just entered the ground also "shares in that attainment" — as soon as he enters the ground, what he attains is the same as what those long abiding there attain.

The afflictions eliminated on the path of seeing, know, are all exhausted; he cultivates the remaining grounds in turn only in order to cut off the obstruction to knowledge. Know that within the grounds a non-conceptual establishing arises in sequence without interval — this is called practicing accordingly.

Next this shows the bodhisattva's "practicing accordingly." The afflictions to be cut off on the path of seeing are, on entering the first ground, all exhausted; therefore the cultivation of the remaining grounds is only in order to cut off the obstruction to knowledge (智障; 所知障, the cognitive obstruction). And within the grounds there are two knowledges: first, non-conceptual knowledge (無分別智, nirvikalpa-jñāna — the bodhisattva, within right contemplation, attains dharmas moment by moment without discriminating them); second, the knowledge that establishes the grounds (地建立智 — after the bodhisattva emerges from contemplation, [he knows] the measure of the dharmas attained in contemplation, just so and so). These two knowledges cannot arise together, nor can any other dharma be interposed between them as they arise; they must proceed constantly without interval — this is called the bodhisattva's "practicing accordingly."

When the bodhisattva can practice accordingly in this way, he has the "four wheels of heedfulness" (four supporting conditions that drive practice on without slackening): first, the wheel of the excellent land; second, the wheel of the good person; third, the wheel of setting oneself right; fourth, the wheel of former merit. These are told now in order.

Easy to find, and well guarded, a good site and good companions, good stillness — this is the excellent land; the bodhisattva should be reborn there.

The wheel of the excellent land (a supreme dwelling place) has five conditions: first, easy to find — because the four requisites [robes, food, bedding, medicine] for sustaining the body are not hard to obtain; second, well guarded — because the king is lawful, and evil people, robbers, and thieves cannot dwell there; third, a good site — because the place is temperate and free of pestilence; fourth, good companions — because there are fellow travelers of the same precepts and the same view for company; fifth, good stillness — because there is no clamor by day and no sound at night. The bodhisattva should be reborn in such an excellent land.

Much learning and the seeing of the truth, skillful teaching and compassion, non-retreat — this is the true man, the bodhisattva's excellent support.

The wheel of the good person (a supreme teacher and friend) likewise has five conditions: first, much learning — because he has mastered the scriptural tradition (阿含, āgama); second, the seeing of the truth — because he has attained the noble fruit; third, skillful teaching — because he can distinguish the Dharma; fourth, compassion — because he does not covet gain; fifth, non-retreat — because he is without weariness. Such a true man is the bodhisattva's excellent support.

Good conditioning and good gathering, good cultivation and good teaching, good going-forth — these five are called the excellence of setting oneself right.

This verse shows "the wheel of setting oneself right" (making oneself correct). Setting oneself right also has five conditions: first, good conditioning, because it takes the wondrous Dharma as its object; second, good gathering, because it is complete in both merit and wisdom; third, good cultivation, because tranquillity and insight are cultivated at the time when they are in mutual accord; fourth, good teaching, because he teaches without seeking gain; fifth, good going-forth, because toward all the higher dharmas he cultivates with reverence.

Delightful and free of hardship, free of illness and stilled, contemplate these five: they come from wholesome roots planted in former lives.

This verse shows "the wheel of former merit" (the merit-fruit planted in former lives). Former merit also has five conditions: first, delightful; second, free of hardship; third, free of illness; fourth, samādhi (stillness); fifth, wisdom. Of these, the first comes about with "abiding in the excellent land" as its cause; the second comes about with "meeting the good person" as its cause; and the latter three all come about with "the accomplishment of setting oneself right" as their cause.

(The four wheels of heedfulness have now been told; next is told "bringing the afflictions out through the afflictions.")

Apart from the dharma-realm there is no separate dharma of desire; therefore the Buddhas say that desire is brought out through desire, and the rest likewise.

As the Buddha said before: "I do not say that there is a dharma other than desire that can bring one out of desire" — and it is the same with hatred and delusion. Because, apart from the dharma-realm, desire and the rest have no separate substance; therefore "the dharma-nature of desire and the rest" receives the name "desire and the rest." This says that "the dharma-nature of desire and the rest can bring one out of desire and the rest" — this meaning is the import of the scripture.

Because, outside the dharma-nature, there are no separate dharmas, therefore it is said in this way: the afflictions are just awakening.

As it is said in the scripture: "Ignorance and awakening are one and the same." This means: the dharma-nature of ignorance is designated with the name "awakening" — this meaning is the import of the scripture.

Toward desire he gives rise to right reflection; toward desire he attains liberation; hence it is said that desire is brought out through desire — and so with hatred and delusion.

If a person, toward "desire," gives rise to right reflection and contemplates as it really is — having known thus, he attains liberation right there in desire. Therefore it is said "one is brought out of desire through desire"; and being brought out of hatred and delusion is likewise.

(Bringing the afflictions out through the afflictions has now been told; next is told "leaving behind the mind of the two vehicles.")

The bodhisattva dwells in hell, for beings' sake not shrinking from the pain; to relinquish existence and arouse the lesser mind — that pain is the fiercest.

The bodhisattva, out of loving-kindness and compassion, enters the great hells for the sake of beings and does not shrink from that great pain; but were he to "extinguish the merits of the three existences and arouse the mind of the lesser vehicle," the bodhisattva would take this as the gravest and deepest of pains. 〔Question〕What does this mean?

Though he ever dwells in hell, it does not obstruct the great awakening; but should he arouse a mind of self-benefit, that is an obstruction to the great awakening.

Though the bodhisattva enters the great hells for a long time for beings' sake, he does not regard it as pain — why? Because it is no obstruction to the vast and pure awakening. But should he arouse the self-benefiting mind of "the other vehicle, delighting in nirvāṇa," that is the great pain — why? Because it obstructs "delighting in abiding in the great vehicle." (This verse clarifies the meaning of the previous verse.)

(The blocking of the mind of the two vehicles has now been told; next is told "blocking the mind of fear.")

Without substance yet available — this matter is like an illusion; naturally pure and undefiled — this matter is like space.

Without substance yet available — this matter is like an illusion — all dharmas have no self-nature, so we say "without substance"; yet one still sees a semblance appearing, so we say "available." Ordinary people give rise to mutual fear toward these two — "without substance" and "available" — but this should not be so. Why? Because it resembles an illusion: just as illusory forms and the like truly have no substance yet appear so as to be seen, so too is the "without substance yet available" of dharmas; therefore toward these two one should not be afraid. Naturally pure and undefiled — this matter is like space — the dharma-realm is originally pure, so we say "naturally pure"; later, freed of the dust, it is pure, so we say "undefiled." Ordinary people give rise to mutual fear toward these two — "naturally pure" and "undefiled" — but this too should not be so. Why? Because it resembles space: just as space is by nature pure, and later too is said to be pure once freed of dust, so too are the "naturally pure" and the "undefiled" of the dharma-realm; therefore toward these two one should not be afraid.

(Beyond this there is yet a "like a painting" simile, which can block the former two fears.)

Just as a skilled painter paints hollows and reliefs on a flat wall, so too does false discrimination, on what has none, see grasper and grasped.

Just as a skilled painter can paint the appearance of hollows and reliefs on a flat wall — there being truly no high and low, yet high and low are seen — so too is untrue discrimination: on the dharma-realm, which is equal and without the two marks, it constantly sees the two marks of "grasper and grasped." (Knowing this to be what false discrimination manifests,) one should not be afraid.

(Herein there is again a "like water" simile, which can block the latter two fears.)

Just as clear water, once muddied, returns to its original clarity when the filth is removed, so too is one's own mind purified — only because the adventitious defilements are removed.

Just as clear water, when filth comes, is muddied; and later, if it becomes clear, only the filth has been removed — the "clarity" does not come from outside, because the water's nature is clear. So too is the mind's purification-by-means [purity attained through cultivation]: the mind's nature is originally pure, and it is defiled because of adventitious defilements; and later, when it is purified, only the adventitious defilements are removed — the "purity" does not come from outside, because the mind's nature is pure. Therefore one should not be afraid.

It has been said: the mind's nature is pure, yet is defiled by adventitious defilements; not apart from the mind's suchness is there a separate purity of the mind's nature.

Just as water's nature is of itself clear yet is muddied by adventitious filth, so too the mind's nature is of itself pure yet is defiled by adventitious defilements (this meaning is now established). By this principle: it is not that, apart from the "suchness of the mind," there is a separate other mind called "naturally pure" — rather, it is with reference to the "other-dependent mark" that it is said to be naturally pure. Here it should be known: to say that the "suchness of the mind" is named "mind" is just to say that this mind is "naturally pure"; this mind is precisely the immaculate consciousness (阿摩羅識, amala-vijñāna, the undefiled consciousness).

(The blocking of fear has now been told; next is told "blocking the fault in desire.")

The bodhisattva mindful of beings loves them to the very marrow, ever wishing to benefit them, as though [each were] an only child.

The bodhisattvas love beings — loving them into the very marrow of the bone, ever wishing to benefit them, just as one cherishes an only child — and this (in terms of the name) is also called "desire." The rest of the meaning is as stated in the verse.

Because it is bent on benefiting the multitude of beings, this arising of desire incurs no fault; hatred is the opposite of that, for it ever wishes to harm others.

To say that "the bodhisattva's desire, arising from love of beings, is a fault" — this is not so. Why? Because this "desire" is ever a cause of benefiting beings (the very opposite of hatred, which harms others — it is hatred that ever wishes to harm).

As a dove toward its own young shelters them and gives rise to utmost love, so too the person of compassion, in loving beings, is likewise.

Just as a dove has much desire and cherishes its young with the utmost love, so too the bodhisattva of great compassion cherishes beings with the utmost love, likewise.

Loving-kindness runs counter to the hating mind; the mind that stills suffering counters the mind that inflicts it; benefit runs counter to non-benefit; fearlessness counters the mind of fear.

Toward beings, the bodhisattva: by attaining the mind of loving-kindness, runs counter to the mind of hatred; by attaining the mind that stills suffering, runs counter to the mind that inflicts suffering; by attaining the mind of benefit, runs counter to the mind of non-benefit; by attaining the mind of fearlessness, runs counter to the mind that inflicts fear. Therefore the "desire" (love) that the bodhisattva gives rise to cannot be called a fault.

(The blocking of the fault in desire has now been told; next is told "the divisions of practice.")

He practices well in birth-and-death, as a sick man takes bitter medicine; he practices well toward beings, as a physician draws near the sick; he practices well upon his own mind, as one disciplines a servant not yet trained; he practices well amid the objects of desire, as a merchant trades well; he practices well in the three kinds of action, as a man washes clothes well; he practices well without troubling others, as a father toward his beloved child; he practices well in cultivation, as one drills for fire without ceasing; he practices well in samādhi, as [entrusting] wealth to a trustworthy person; he practices well in wisdom, as a conjurer who knows the illusion. This is called the bodhisattvas' good practice amid all objects.

The bodhisattvas' practice has nine divisions:

1. First is practicing well in birth-and-death: just as a sick man takes bitter, astringent medicine only in order to cure the illness, and gives rise to no greedy attachment, so too the bodhisattva draws near to birth-and-death only in order to reflect and spur himself on, not for the sake of attachment.
2. Second is practicing well toward beings: just as a good physician draws near the sick, so too the bodhisattva, out of great compassion, does not abandon beings afflicted by the illness and suffering of the afflictions.
3. Third is practicing well upon his own mind: just as a wise master can skillfully discipline a servant not yet trained, so too the bodhisattva can skillfully discipline the mind not yet disciplined.
4. Fourth is practicing well amid the objects of desire: just as a merchant is skilled at trade, so too the bodhisattva increases his "capital" (merit) in giving and the other perfections.
5. Fifth is practicing well in the three kinds of action: just as one skilled at washing clothes can remove the filth and grime, so too the bodhisattva, cultivating and refining the three actions of body, speech, and mind, can make them pure.
6. Sixth is practicing well without troubling beings: just as a loving father cherishes his little child and, though the child is dirty, does not loathe him, so too the bodhisattva, when beings inflict harm upon him, has never given rise to anger or vexation.
7. Seventh is practicing well in cultivation: just as, drilling wood for fire, one does not stop before it is hot, so too the bodhisattva, in cultivating wholesome dharmas, has never had a mind of interruption.
8. Eighth is practicing well in samādhi: just as entrusting wealth to a trustworthy person yields daily increase, so too the bodhisattva, cultivating the concentrations without distraction and without savoring them, has his merits increase.
9. Ninth is practicing well in wisdom: just as a conjurer knows the illusion to be unreal, so too the bodhisattva, toward the dharmas he contemplates, attains non-distortion.

This is called the divisions of the bodhisattva's practice.

(The divisions of practice have now been told; next is told "the purity of the three spheres.")

Ever diligent in great vigor, he ripens the two and makes them pure; pure awareness, without discrimination, gradually attains awakening.

Ever diligent in great vigor, he ripens the two and makes them pure — the bodhisattva, by the power of great vigor, diligently performs the two benefits of self and others; therefore beings and himself alike come to be ripened, and this is called "purity." Pure awareness, without discrimination, gradually attains awakening — "pure awareness" means the knowledge of the no-self of dharmas; this knowledge does not discriminate the three spheres — namely, the one who cultivates, that which is cultivated, and the right cultivating — and so it attains purity. Because of this purity, one gradually accomplishes supreme awakening.

(Here the chapter on Practice in Accord ends.)

Under “the Tathāgata's instruction,” this chapter lays out the graded path the bodhisattva walks from intensified practice to final consummation.

Having stated the bodhisattva's practice-in-accord (隨修), the text next states the Tathāgata's instruction (教授).

When practice has run through one incalculable eon, long-nurtured confidence is brought to its height; the whole host of good, following confidence, is gathered — and, like the ocean, made full.

"When practice has run through one incalculable eon, long-nurtured confidence is brought to its height" means: if the bodhisattvas cultivate the practices until they have run through one incalculable eon (阿僧祇劫, asaṃkhyeya-kalpa), then the confidence (信, śraddhā) they have nurtured at last reaches the highest grade. 〔Question〕 Is it confidence alone that increases? 〔Answer〕 "The whole host of good, following confidence, is gathered — and, like the ocean, made full." That is: at the time confidence increases, the whole host of good gathers along with confidence and is likewise brought to fullness, brimming and complete like the waters of the great ocean.

Having amassed merit, the child of the Buddha is first made pure; with utmost knowledge and a supple mind, he diligently cultivates the right practices.

"Having amassed merit" means: because, as stated before, he has amassed merit. "The child of the Buddha is first made pure" means: because he is guarded and made pure; and because, upon the great vehicle, he gives rise to an upright and correct view (正直見) and receives its meaning without distortion. "Utmost knowledge" means: because he has gained wide learning (多聞). "A supple mind" means: because he is freed of the several hindrances. "He diligently cultivates the right practices" means: because he has the capability for it.

Thereafter he receives from the Buddhas the flow of Dharma as instruction, increasing the knowledge of quiescence, advancing into the vast great vehicle.

"Thereafter he receives from the Buddhas the flow of Dharma as instruction" means: these bodhisattvas, from this point on, receive from the Buddhas, the Tathāgatas, an expounding by way of the sūtras (修多羅, sūtra) and other teachings — for instance, an expounding of the Sūtra of the Ten Grounds (《十地經》). "Increasing the knowledge of quiescence, advancing into the vast great vehicle" means: if this bodhisattva gains the instruction, he then increases the knowledge of tranquillity (奢摩他智; 止 śamatha) and is able to advance in cultivation within the vast great vehicle. Having gained instruction in this way, he next gives rise to six kinds of mind.

Perceiving the name, and discerning the phrase, pondering the meaning and knowing the meaning, the totalizing of dharmas and the seeking of meaning: the six minds arise in due order.

The six minds are: first, the root mind; second, the following mind; third, the examining mind; fourth, the truly-understanding mind; fifth, the totalizing mind; sixth, the aspiring mind. "Perceiving the name" refers to the root mind — at the outset, examining the sūtras and other teachings, he finds no "twofold meaning" (the aspect of grasper and grasped), but only perceives the assemblage of names. "Discerning the phrase" refers to the following mind — next, following the several phrases, he discerns their differences and their sequence. "Pondering the meaning" refers to the examining mind — next, he rightly ponders within that meaning. "Knowing the meaning" refers to the truly-understanding mind — he knows, just as it is, the meaning he has pondered. "The totalizing of dharmas" refers to the totalizing mind — he again gathers up the foregoing dharmas and makes a comprehensive contemplation of them. "The seeking of meaning" refers to the aspiring mind — upon that meaning he seeks and aspires to grasp its import. Having given rise to the six minds in this way, he next gives rise to eleven kinds of attention.

With seeking and with observing, the single savor and the way of stilling, the way of observing and the two together, hauling up the sunk and checking the scattered, right abiding and the unbroken, and within these also reverence: setting the mind upon every object — of attention there are eleven.

The eleven kinds of attention (作意, manaskāra) are: first, attention with cogitation and observation; second, attention without cogitation but with observation; third, attention without cogitation and without observation; fourth, attention of tranquillity (奢摩他; 止 śamatha); fifth, attention of insight (毘鉢舍那; 觀 vipaśyanā); sixth, attention conjoining the two; seventh, attention of rousing; eighth, attention of restraining; ninth, attention of relinquishing; tenth, attention of constant cultivation; eleventh, attention of reverence.

"With seeking" refers to attention with cogitation and observation — this attention observes dharmas continuously by way of mind-speech (意言; inner verbalization). "With observing" refers to attention without cogitation but with observation — this attention, though freed of cogitation, still observes dharmas continuously by way of mind-speech. "The single savor" refers to attention without cogitation and without observation — this attention, freed of mind-speech, observes dharmas continuously. "The way of stilling" refers to the attention of tranquillity — this attention takes only the names of dharmas as its object. "The way of observing" refers to the attention of insight — this attention takes only the meaning of dharmas as its object. "The two together" refers to attention conjoining the two — this attention is able, at one time, to take both name and meaning as its object. "Hauling up the sunk" refers to the attention of rousing — if, in dwelling on the name, the mind sinks, this attention is able to spur it up. "Checking the scattered" refers to the attention of restraining — if, in dwelling on the meaning, the mind scatters, this attention is able to gather and hold it. "Right abiding" refers to the attention of relinquishing — if the mind has become balanced, it is able to abide in the mind of equanimity. "The unbroken" refers to the attention of constant cultivation — this attention is able, resting upon right abiding, to cultivate without lapse. "Reverence" refers to the attention of reverence — able, in the time of cultivation, to revere both name and meaning. Having given rise to the eleven kinds of attention in this way, he should further cultivate nine kinds of mental abiding.

Binding to the object and swiftly gathering, drawing in and dwelling with joy, subduing-and-wearying and stilling the scattered, or extinguishing what arises, likewise; what is done, the mind flows of itself, and then he gains the effortless: the bodhisattva should further cultivate these nine abidings of mind.

The nine kinds of mental abiding are: first, the settling mind; second, the gathering mind; third, the drawing-in mind; fourth, the shifting mind; fifth, the subduing mind; sixth, the resting mind; seventh, the extinguishing mind; eighth, the natural mind; ninth, the sustaining mind. These nine abidings should be known as the skillful means of the instruction.

"Binding to the object" refers to the settling mind — because he settles the mind upon its object and does not let it stray. "Swiftly gathering" refers to the gathering mind — because, if he notices that the mind is scattered, he swiftly gathers and holds it. "Drawing in" refers to the drawing-in mind — because, noticing that the mind has spread outward and broad, he draws it inward and reins it in again. "Dwelling with joy" refers to the shifting mind — because, seeing the virtues of concentration, he shifts to dwelling in it with joy. "Subduing-and-wearying" refers to the subduing mind — because, if the mind takes no joy, he should subdue it. "Stilling the scattered" refers to the resting mind — because, seeing the fault of scatteredness, he brings it to rest. "Or extinguishing what arises, likewise" refers to the extinguishing mind — because, the moment greed, anxiety, and the like arise, he causes them to be extinguished. "What is done, the mind flows of itself" refers to the natural mind — because what is done is accomplished spontaneously and has become his own nature. "And then he gains the effortless" refers to the sustaining mind — because, without recourse to deliberate attention, he gains full retention (總持, dhāraṇī). Having cultivated in this way and gained the abiding of mind, he next brings this mind to the utmost suppleness.

By cultivating from the lower pliancy he advances; to advance, he practices the root concentration; that the purified meditation may serve the powers, he shall bring the supreme supple mind to completion.

"By cultivating from the lower pliancy he advances; to advance, he practices the root concentration" means: when the bodhisattva has gained the abiding of mind, one should know he has gained the lower grade of bodily pliancy and mental pliancy (身倚·心倚; the ease of body and ease of mind, 輕安 praśrabdhi). To advance this pliancy, he further cultivates the root meditative concentration (根本禪定, dhyāna). 〔Question〕 For what merit does he further cultivate the root concentration? 〔Answer〕 "That the purified meditation may serve the powers, he shall bring the supreme supple mind to completion" — the bodhisattvas, for the sake of giving rise to the supernormal powers (神通, abhijñā) and of accomplishing the supreme supple mind, therefore advance in cultivating the root concentration. 〔Question〕 In giving rise to the supernormal powers, what does he intend to accomplish? And how is the supreme supple mind accomplished?

Giving rise to the powers he roams the realms, waiting upon the World-Honored Ones; the utmost supple mind is gained, through making offerings to the Buddhas.

"Giving rise to the powers he roams the realms, waiting upon the World-Honored Ones" means: the bodhisattvas wish to go to immeasurable worlds, to pass through immeasurable eons, and to make the rounds of immeasurable Buddhas — wishing to wait upon and make offerings to them and to hear the true Dharma — and it is for this that they give rise to the supernormal powers. 〔Question〕 Why do they do this? 〔Answer〕 "The utmost supple mind is gained, through making offerings to the Buddhas" — with the making of offerings to the Buddhas as its cause, he further gains the accomplishment of the foremost, supreme supple mind. Having gained the supreme mind in this way, he then gains the acclaim of the Buddhas.

Before entering the purified mind, the five acclaims are gained; because the vessel of his being is made pure, he is fit to advance in the unsurpassed vehicle.

"Before entering the purified mind, the five acclaims are gained" means: this bodhisattva, before the ground of the purified mind (淨心地; the first ground, 初地), first gains the Tathāgata's acclaim of his five merits. 〔Question〕 What benefit does this acclaim bring the bodhisattva? 〔Answer〕 "Because the vessel of his being is made pure, he is fit to advance in the unsurpassed vehicle" — this bodhisattva, having gained the Tathāgata's acclaim, then accomplishes a purified vessel-of-being, and so becomes fit to enter the unsurpassed vehicle. 〔Question〕 Which five merits of that bodhisattva does the Tathāgata acclaim?

Moment by moment dissolving the impressions, ease of body and ease of mind, full clarity and the seeing of the sign, filling and purifying the dharma-body.

The five merits are: first, dissolving the impressions; second, ease of body; third, ease of mind; fourth, full clarity; fifth, the seeing of the sign. "Dissolving the impressions" means: because, in each single instant, he dissolves the whole accumulation of latent impressions (習氣; vāsanā). "Ease of body" means: because he cultivates pliancy pervading the body. "Ease of mind" is likewise (pliancy pervading the mind). "Full clarity" means: because he fully understands "the emptiness of all kinds" (一切種空), freed of the reckoning of measures and portions (分數). "The seeing of the sign" means: because he sees the non-conceptual sign (無分別相), as the cause of his later purity. "Filling and purifying the dharma-body" means: because, in order to fill and to purify the dharma-body in all its kinds, he ever works these five causes. 〔Question〕 When is it filled? When is it purified? 〔Answer〕 It is filled at the time of the ten grounds; it is purified at the time of the Buddha-ground. Herein one should know: of these five merits, the first three are the tranquillity portion, the last two the insight portion; and at this time the bodhisattva gains full possession of the mundane dharmas. Having gained the acclaim in this way, he next gives rise to the wholesome roots of the portion of penetration (通達分; the path of intensified practice, 加行道).

Then this bodhisattva, in due order, gains the concentrated mind; because he sees only mind-speech, he does not see any object at all.

This bodhisattva, having first gained the concentrated mind and departed from mind-speech, does not see any objects at all — neither their particular marks nor their general marks — but sees only mind-speech (that is, all marks are but the discrimination of inner verbalization). This seeing is precisely the bodhisattva's stage of warmth (煖位; the first of the four aids to penetration). This stage is named "brightness" (明), like the "brightness" of which the Buddha speaks in the Sūtra of the River of Ashes (《灰河經》). This brightness is named "the acceptance-through-seeing-the-Dharma" (見法忍).

That the brightness of the Dharma may grow, firm vigor is raised up; the brightness of the Dharma having increased, he penetrates to the abiding in mind alone.

Herein the bodhisattva, that this brightness of the Dharma may grow, raises up firm vigor; abiding in this brightness of the Dharma, he penetrates to mind alone (唯心; that all dharmas are mind alone). This penetration is precisely the bodhisattva's stage of the summit (頂位).

All objects are but the light [of mind]; because he sees mind alone, he gains the cutting-off of the scatter of the grasped — and so abides in acceptance.

Herein, if the bodhisattva sees that all objects are but the light of mind (心光; the reflected showing of mind), and that apart from the light of mind there is no other, separate sight, then he gains the extinguishing of the scatter of the grasped (所執亂; the scatter of taking the grasped as real). This seeing is precisely the bodhisattva's stage of acceptance (忍位).

Though the scatter of the grasped is cut off, there yet remains the grasper; to cut off this he swiftly realizes, further, the unbroken concentration.

Herein the bodhisattva, in order to cut off the scatter of the grasper (能執亂; the scatter of taking the grasper as real), then swiftly realizes, further, the unbroken concentration (無間三摩提, ānantarya-samādhi). 〔Question〕 By what meaning is this concentration named "unbroken"? 〔Answer〕 Because it is at the time when the scatter of the grasper is extinguished that one enters the unbroken — for this reason it takes this name. This entering-the-unbroken is precisely the bodhisattva's stage of the supreme worldly dharma (世間第一法位). Having, in their proper order, stated the stages of warmth and the rest, the text next states the arising of the path of seeing (見道).

Far removed from those two graspings, world-transcending and unsurpassed, non-conceptual and freed of defilement — this knowledge is gained at this time.

"Far removed from those two graspings" means: because grasped and grasper no longer conjoin. "World-transcending and unsurpassed" means: because he has gained the unsurpassed vehicle. "Non-conceptual" means: because the discrimination that is those two graspings is no more. "Freed of defilement" means: because the afflictions cut off by the path of seeing are extinguished. The bodhisattva at this time is named "one far from the dust and freed of defilement, who has gained the pure Dharma-eye" (遠塵離垢·得法眼淨).

This is precisely the transformation of the basis, since he has gained the first ground; yet only after passing immeasurable eons does the basis become purified and complete.

"This is precisely the transformation of the basis (轉依, āśraya-parāvṛtti), since he has gained the first ground" means: this being freed of defilement is precisely the bodhisattva's stage of the transformation of the basis. Why? Because he has gained the first ground. 〔Question〕 Is the basis [now] utterly pure? 〔Answer〕 "Yet only after passing immeasurable eons does the basis become purified and complete" — it is not that at the very outset of this first ground he at once gains the utmost purity; rather, it is only after passing immeasurable incalculable eons that this basis gains its pure completion.

Then he penetrates the dharma-realm, [seeing] other and self equal in mind; the equalities are of five kinds, since in the five there is no difference.

"Then he penetrates the dharma-realm, [seeing] other and self equal in mind" means: the bodhisattva, at the first ground, gains penetration of the equal dharma-realm (平等法界, dharmadhātu). By this penetration, he is able to contemplate that another's body is his own body, and so gains equality of mind. 〔Question〕 How many kinds of equality of mind does he gain at this time? 〔Answer〕 "The equalities are of five kinds, since in the five there is no difference." What are the five? First, equality of no-self — that is, in both his own continuum and another's he sees no self, since there is no difference. Second, equality of having suffering — that is, whatever sufferings there are in his own continuum and another's, since there is no difference. Third, equality of the work to be done — that is, in both his own continuum and another's he wishes to do the work of cutting off suffering, since there is no difference. Fourth, equality of not seeking — that is, in the work done for self and other alike he seeks no return, since there is no difference. Fifth, equality of attaining alike — that is, just as the other bodhisattvas attain, so too do I attain, since there is no difference.

The activities are false discrimination; pure knowledge realizes them as non-dual; the liberation that the [path of] seeing extinguishes — thus is the path of seeing spoken of.

"The activities are false discrimination; pure knowledge realizes them as non-dual" means: herein the bodhisattva sees the activities (諸行, saṃskāra) of the three realms as nothing but untrue discrimination, and by the utmost pure knowledge realizes their non-duality. "Pure knowledge" means: because it is world-transcending. "Non-dual" means: because the two graspings are no more. That body of non-duality is precisely the dharma-realm. "The liberation that the [path of] seeing extinguishes — thus is the path of seeing spoken of" means: the so-called liberation is [from] the afflictions extinguished by the path of seeing — the dharma-realm is precisely this liberation. When, at the time of "seeing liberation and extinguishing the afflictions," it is then said that the bodhisattva first gains the path of seeing.

The bodiless and the seemingly-bodied, and self-nature — together, the three emptinesses; understanding these three emptinesses — this is called the understanding of emptiness.

The three emptinesses are: first, the emptiness of the bodiless — that is, the wholly-imagined nature (分別性; 玄奘系 遍計所執性 the pervasively-imputed nature, parikalpita-svabhāva), since its mark is without body. Second, the emptiness of the seemingly-bodied — that is, the other-dependent nature (依他性; 依他起性, paratantra-svabhāva), since this mark, like the wholly-imagined nature, is without body. Third, the emptiness of self-nature — that is, the true nature (真實性; 圓成實性 the perfectly-accomplished nature, pariniṣpanna-svabhāva), since its own body is emptiness-as-its-own-body. This verse displays the bodhisattva's gaining the liberation-gate of emptiness (空解脫門).

Know that objectless-of-mark exhausts entirely the several discriminations; herein the objectless-of-wish [means] untrue discrimination is exhausted.

The upper half of this verse displays the gaining of the liberation-gate of the markless (無相解脫門; taking the markless as object, exhausting the several discriminations); the lower half displays the gaining of the liberation-gate of the wishless (無願解脫門; the object of no-wish, untrue discrimination exhausted). Know that herein the bodhisattva gains, in full, the three liberation-gates of emptiness, the markless, and the wishless.

The dharmas gained at this time are all the factors of awakening; know that that bodhisattva gains them alike, together with the path of seeing.

"All the factors of awakening" means: the so-called four foundations of mindfulness and the rest (the thirty-seven factors of awakening, 三十七道品); at the time that bodhisattva gains the path of seeing, he also gains these dharmas.

He awakens that the world is but activities, without self, [beings] cleaving only to suffering; the meaningless self-view is extinguished, and the great aim rests upon the great self.

"He awakens that the world is but activities, without self, [beings] cleaving only to suffering" means: this bodhisattva awakens that all worlds are but activities, truly without any self; sentient beings, reckoning and cleaving, cleave only to suffering. "The meaningless self-view is extinguished" means: because the defiled view of a self in the body (身見, satkāya-dṛṣṭi) is extinguished. "The great aim" means: because it benefits all sentient beings. "The great self" means: because he takes all sentient beings as himself. Herein the bodhisattva extinguishes the view of a self, and, resting upon the view of the great self, does the work of benefiting beings — this is what is called "the great aim rests upon the great self."

No-self, and yet a view of self; no suffering, and yet utmost suffering; benefiting them without seeking return — because it is benefiting one's own self.

Herein the bodhisattvas' "no-self" means: they have no view of a self as "one's own body, [the aim] meaningless." "And yet a view of self" means: they do have a view of a self as "another's body, the great aim" (taking beings as oneself). "No suffering" means: they have no sufferings arising from their own body. "And yet utmost suffering" means: they do have the sufferings arising from another's body. "Benefiting them without seeking return" means: because there is no craving-expectation. Why? "Because it is benefiting one's own self" — when the bodhisattvas benefit beings, this is precisely benefiting their own self (the great self), and so there is no expectation beyond it.

The mind that liberates oneself is supreme; the bonds of others are firm and vast; the bounds of suffering cannot be exhausted — thus should one diligently work.

"The mind that liberates oneself" means: because he has extinguished the afflictions cut off by his own path of seeing. "Is supreme" means: because this liberation is by way of the unsurpassed vehicle. "The bonds of others are firm and vast" means: because these are the afflictions arising in the continua of all sentient beings. "The bounds of suffering cannot be exhausted" means: because the realm of sentient beings is boundless, like space. "Thus should one diligently work" means: because, sentient beings having suffering of this kind, the bodhisattva should cut off suffering for beings — working through one round, and, that done, working again, never resting.

His own suffering he cannot bear — how then bear the many sufferings of others? This life's, and life-after-life's — the reverse of that: such is the bodhisattva.

Sentient beings, faced with the suffering of a single lifetime and with the inconceivable suffering to the very ends of birth-and-death, have no power to bear it; this bodhisattva is the reverse of them — unable to bear [that beings suffer so], he is able to bear all of it on their behalf — which is why it is said, "the reverse of that: such is the bodhisattva."

Toward others, equal love in practice; benefiting them, he does not turn back; rare, and yet not rare — because benefiting others is benefiting oneself.

"Toward others, equal love in practice; benefiting them, he does not turn back" means: the bodhisattva practices equal love toward all sentient beings, his mind without difference — whether in "seeking [to give] joy and benefit" or in "carrying out [the giving of] joy and benefit." Whether in the seeking or the carrying out, the mind of benefiting never turns back. "Rare, and yet not rare — because benefiting others is benefiting oneself" means: this matter of never turning back is, among all the worlds, rare and supreme. And yet this "rare" is also not rare. Why? Because at the time another gains benefit, it is precisely the bodhisattva's own gaining of benefit.

In the remaining grounds is spoken the path of cultivation: the two knowledges are diligently cultivated, the non-conceptual and the establishing — purifying the Dharma and beings.

"The remaining grounds" means: the so-called latter nine grounds. 〔Question〕 What is cultivated in the remaining grounds? 〔Answer〕 "The two knowledges are diligently cultivated." The two knowledges are: first, non-conceptual knowledge (無分別智, nirvikalpa-jñāna); second, the knowledge that establishes-as-it-is (如所建立智). Non-conceptual knowledge is the world-transcending knowledge; the knowledge that establishes-as-it-is is the subsequently-attained mundane knowledge (後得世智; 後得智 pṛṣṭha-labdha-jñāna). 〔Question〕 What function have these two knowledges? 〔Answer〕 "Purifying the Dharma and beings." Herein, non-conceptual knowledge has for its function the ripening of the Buddha-dharma; the knowledge that establishes-as-it-is has for its function the ripening of sentient beings.

In the stage of cultivation, two incalculable eons; at the last he gains consecration; he enters that diamond concentration, and breaks the several discriminations utterly.

"In the stage of cultivation, two incalculable eons; at the last he gains consecration" means: "two incalculable eons" refers to the second and third great incalculable eons; "at the last" refers to the ultimate cultivation; it is in this stage of cultivation that he at last gains consecration (受職; the anointing-into-station, 灌頂 abhiṣeka). 〔Question〕 Having gained consecration, what does he do further? 〔Answer〕 "He enters that diamond concentration, and breaks the several discriminations utterly." 〔Question〕 By what meaning is it named the diamond concentration (金剛定, vajropama-samādhi)? 〔Answer〕 Because this concentration is able to break the latent tendencies of discrimination (分別隨眠; the subtlest latent seeds of discrimination, anuśaya) — for this reason this concentration is named "diamond-like."

The transformation of the basis, ultimately pure, accomplishes all the kinds; abiding herein, the work he does is solely to benefit the host of beings.

"The transformation of the basis, ultimately pure" means: because he is forever freed of all the afflictive obstruction and the cognitive obstruction (煩惱障·智障; the afflictive obstruction and the cognitive obstruction, 所知障). "Accomplishes all the kinds" means: because he gains all-kinds-of-knowledge (一切種智, sarvākāra-jñatā), it being unsurpassed. "Abiding herein, the work he does" means: because, abiding in this station, and even to the very ends of the birth-and-death of sentient beings, he displays the attaining of the path and displays nirvāṇa. 〔Question〕 For what is this work? 〔Answer〕 "Solely to benefit the host of beings" — such works as these are, one and all, solely for the benefit of all sentient beings. From here on, the text next clarifies: through the great instruction, one gains the great aim-and-benefit (大義利).

The Sage-lord is hard to see; ever seeing him, one gains the great aim, for by hearing the unequalled Dharma, pure confidence nourishes the mind.

This verse clarifies that the bodhisattva, through the great instruction, ever gains the seeing of the Buddha face to face, ever hears the unequalled true Dharma, and ever gives rise to the deepest pure confidence pervading the mind. This clarifies the great aim-and-benefit gained at the first time.

If, within the instruction, he would abide in a Dharma-gate as he pleases, as one hauls another from the perilous strait, the Buddha's urging is likewise.

"If, within the instruction, he would abide in a Dharma-gate as he pleases" means: there are bodhisattvas who, at the time of receiving the instruction, give rise to a mind of clinging delight in abiding in some one of the Tathāgata's Dharma-gates. "As one hauls another from the perilous strait, the Buddha's urging is likewise" means: it is as when a man has fallen into a deep pit, and one who is able seizes him by the hair and flings him up onto the high bank. The Buddha's urging is likewise: if that bodhisattva would abide with delight in the deep pit of [mere] quiescence (寂滅; cessation), the Buddhas, the Tathāgatas, forcefully and mightily are able to set him upon the high bank of Buddhahood. This clarifies the great aim-and-benefit gained at the next time.

The utterly purified eye of the world, the supreme awakening free of discrimination — like the great sun risen, dispelling the gloom, brightening the world.

If the bodhisattva, at the time of becoming a Buddha, forever casts off all the mundane dharmas, then his eye gains the utmost purity, and at this time he is named as having gained the supreme awakening free of discrimination (無分別勝覺). It is like the great orb of the sun risen high, able to dispel the gloom and to brighten the world. This clarifies the great aim-and-benefit gained at the final time. Having expounded thus at length, the text next, with a single verse, gathers up the foregoing meaning.

The child of the Buddha well amasses and fills, accomplishes the vastest concentration, ever receives the honored instruction, and can exhaust the ocean of merit.

The meaning of this verse is as its words display (the child of the Buddha, well able to amass and fill both merit and wisdom, and to accomplish the vastest concentration, ever receiving the honored and supreme instruction, is able to exhaust the ocean of merit). Here the chapter on Instruction ends.

"Action and its companion" (業伴): when the bodhisattva undertakes "action" (業 — the doings of body, speech, and mind), he does so with "skillful means" (方便 — the skill of expedient method) as his companion. This chapter states the four skillful means of action: amassing, rescuing others, guarding oneself, and purifying.

Having stated the great instruction of the Tathāgata, the text next states how the bodhisattva undertakes action with skillful means as his companion.

Just as the great earth, the seed-bed, sustains the four kinds of thing, so too the three kinds of action establish all that is good.

This verse displays the skillful means of amassing action (集起業方便 — the skill of gathering wholesome dharmas together). 〔Question〕What are the "four kinds of thing" that "the great earth sustains"? 〔Answer〕First, the great ocean; second, the mountains; third, the grasses and trees; fourth, sentient beings — the great earth is able to bear up these four. As for "the three kinds of action establish all that is good": those four things are a simile for all wholesome dharmas; just as the great earth sustains the four things, so the bodhisattva's three kinds of action — of body, speech, and mind — are able to gather together all manner of good, namely the perfections such as giving (檀波羅蜜, dāna-pāramitā) and all the factors of awakening (菩提分法, bodhipākṣika-dharma).

He can perform the action hard to perform, appearing in form through measureless eons; the own-nature of body, speech, and mind — to rescue them, it never turns back.

This verse displays the skillful means of rescuing-others action (救他業方便 — the skill of delivering others). 〔Question〕What is the "action hard to perform"? 〔Answer〕There are beings who wish only to gain the going-forth of the lesser vehicle; over them the bodhisattva gives rise to the greatest grief (grieving for their loss). In order to turn their minds away from the other vehicle (異乘 — that is, the lesser vehicle), the bodhisattva manifests all kinds of forms, and through measureless world-realms and measureless eons he long endures toil and hardship, performing all manner of action hard to perform. As for "the own-nature of body, speech, and mind — to rescue them, it never turns back": in order to rescue them, though the bodhisattva everywhere long endures toil and hardship, the own-nature of his three kinds of action — of body, speech, and mind — is in the end without any turning back or flinching.

As a man dreads the four harms and guards deeply for his own sake, so the bodhisattva fears the two vehicles, and guards his action likewise.

This verse displays the skillful means of self-guarding action (自護業方便 — the skill of protecting oneself). 〔Question〕What are the "four harms"? 〔Answer〕First, poison; second, weapons; third, tainted food; fourth, enemies — a man guards deeply against these four harms for the sake of benefiting himself. As for "the bodhisattva fears the two vehicles, and guards his action likewise": those four harms are a simile for the various skillful means of action of the people of the two vehicles (二乘, śrāvaka and pratyekabuddha); the bodhisattva, dreading this, deeply guards himself against giving rise to a mind for the lesser vehicle. Why so? Because giving rise to a mind for the lesser vehicle would: cut off the seed (種子, bīja) of the great vehicle; cause the wholesome roots of the great vehicle that have not yet arisen to fail to arise; cause those already arisen to perish again; and moreover set up an obstacle to the fruit of Buddhahood.

Doer, action, and the deed done — in these three spheres there is no discrimination; so he crosses the ocean of purified action, and his merit is without bound.

This verse displays the skillful means of purifying action (清淨業方便 — the skill of making action pure). 〔Question〕What are the "three spheres" (三輪)? 〔Answer〕First, the doer; second, the action; third, the deed done — these are called the three spheres. As for "no discrimination": these three are alike unattainable, and by this the three spheres attain purity; the three spheres being pure, action is thereby pure. As for "he crosses the ocean of purified action, and his merit is without bound": he reaches the far shore of "action" (hence "crossing the ocean of action"), and his merit is without bound (because it is inexhaustible).

(Here the chapter on Action and Its Companion ends.)

Spanning fascicles seven and eight, this chapter presents the six perfections and the four means of gathering. It treats the perfections through ten topics: number, character, sequence, names, cultivation, distinctions, scope, countered obstructions, qualities, and mutual disclosure.

Having spoken of the skillful means of undertaking action, the text next speaks of "the perfections that are the accumulation gathered from action" — the six perfections. It begins with an udāna verse (a verse of summary).

Number, character, and sequence, name, cultivation, distinctions, and scope, the countering of obstructions, qualities, mutual disclosure — know these as the ten topics of the perfections.

The six perfections should be known through ten topics: (1) the fixing of the number — why six are established; (2) their character; (3) their sequence; (4) the meaning of their names; (5) their cultivation; (6) their distinctions; (7) their scope of practice; (8) the countering of obstructions; (9) their qualities; (10) their mutual disclosure. The six verses that follow explain, from six angles, why the number of the perfections is exactly six.

Livelihood, self, retinue, and the arising [of works] — the first four accomplish these; the fifth [ensures] the afflictions do not defile; the sixth [ensures] action is not distorted.

(1) The number of the perfections is fixed at six so as to gather the three matters of self-benefit — namely, advancement, freedom from defilement, and freedom from distortion. The first four perfections, in their order, cause "four matters to advance": first, the accomplishment of livelihood (through giving); second, the accomplishment of self (through discipline); third, the accomplishment of one's retinue (through patience — one who practices patience is loved by many); fourth, the accomplishment of the arising [of works] (through vigor — every undertaking is brought to completion by it). The fifth, the perfection of meditation, causes the afflictions "not to defile" (by its power the afflictions are subdued); the sixth, the perfection of wisdom, causes action "not to be distorted" (because one knows all one's doings as they really are).

Giving to others and not harming them, and enduring their harm — these benefit others; having a cause, settling the mind, and liberation — these benefit oneself.

(2) The number is fixed at six so as to gather the six matters of the twofold benefit. First, to gather the three matters of benefiting others, the first three perfections are established, so that right effort arises — in order: (1) giving to others, (2) not harming others, (3) enduring the harm others do. Then, to gather the three matters of self-benefit, the latter three perfections must be established, so that right effort arises — in order: (1) "having a cause" (by relying on vigor), (2) "settling the mind" (because when the mind is unsettled, this settles it), (3) "liberation" (because when the mind is already settled, this liberates it).

Making [others] want nothing and unharmed, enduring their harm, and not turning back, turning [them] toward [the Dharma] and expounding it well — benefiting others is itself one's own accomplishment.

(3) The number is fixed at six so as to gather the six matters of benefiting others. The bodhisattva, practicing the six perfections, in turn causes others to "want for nothing in their livelihood" (giving), to "be unharmed" (discipline), to have "their harm endured" (patience), to "not turn back" (helping others' undertakings with vigor so that they do not regress), to "turn toward [the Dharma]" (drawing them by the power of supernormal ability toward the true Dharma), and to receive "good exposition" (severing their doubts by wisdom). When the bodhisattva benefits others thus, this is itself self-benefit — for what is done for others is just as what is done for oneself, and through this one attains great awakening.

Undefiled and deeply reverent, non-regression of two kinds, and non-discrimination of two kinds — these fully embrace the causes of the Great Vehicle.

(4) The number is fixed at six so as to gather the four causes of the Great Vehicle. First, "undefiled" — when the bodhisattva practices giving, he is undefiled toward wealth, because he has no clinging attachment. Second, "deeply reverent" — when he undertakes discipline, he holds the precepts and trainings in the deepest reverence. Third, "non-regression of two kinds" — in practicing patience and vigor, both are without regression: the one who practices patience does not regress under the suffering wrought by sentient and non-sentient causes; the one who practices vigor does not regress in cultivating wholesome dharmas. Fourth, "non-discrimination of two kinds" — in practicing meditation and wisdom, both are without discrimination, because tranquillity and insight (奢摩他·毘鉢舍那, śamatha and vipaśyanā, calm abiding and clear seeing) are held in even balance. These four causes exhaust every cause of the Great Vehicle.

Unattached and undistracted, not forsaking, and increasing, purifying [the obstruction of] the afflictions and [the obstruction of] wisdom — these fully embrace the [six] paths.

(5) The number is fixed at six so as to gather the six paths of the Great Vehicle. 〔Question〕 What is meant by "path"? 〔Answer〕 That which has skillful means is a path. Here: the perfection of giving (檀波羅蜜; dāna-pāramitā) is a path in being unattached to all wealth — because in giving one leaves off defiled attachment to its objects; the perfection of discipline (尸波羅蜜; śīla-pāramitā) is a path in being undistracted amid all objects — because when one seeks and receives the precepts, all distractions of mind are gathered and settled, and because a monk dwelling in restraint, when seeking objects, cannot be moved by any distraction of action; the perfection of patience (羼提波羅蜜; kṣānti-pāramitā) is a path in not forsaking any sentient being — because one gives rise to no weariness toward any unbeneficial deed done to one; the perfection of vigor (毘梨耶波羅蜜; vīrya-pāramitā) is a path in the increasing of all wholesome practice — because vigor, once aroused, causes wholesome dharmas to grow; the perfection of meditation (禪波羅蜜; dhyāna-pāramitā) is a path in causing the obstruction of the afflictions to be purified; the perfection of wisdom (般若波羅蜜; prajñā-pāramitā) is a path in causing the obstruction of wisdom [the cognitive obstruction] to be purified. These six paths exhaust every path of the Great Vehicle.

To gather the three trainings, six perfections are taught: the first three [gather] two, [then] the first one; the last two [gather] two, one, [and] three.

(6) The number is fixed at six so as to gather the three higher trainings. The first three perfections are established to gather the first, the higher training in discipline — for discipline has two aspects, the "core" and its "auxiliaries": discipline (尸羅, śīla) is the core, while giving and patience are its auxiliaries (why? because being ungrudging with wealth when others enjoy it, and not repaying blows or abuse when guarding oneself, both help discipline to succeed). The latter two perfections are established to gather, in order, the two higher trainings in mind and wisdom. The fourth perfection, vigor, established singly, should be known to gather all three higher trainings — for all three trainings have vigor as their companion. (Having fixed the number of the six perfections at six, the text next discloses their character.)

Analyze the substance of the six perfections: each has four characters — countering obstructions, joining with wisdom, fulfilling wishes, and maturing beings.

When bodhisattvas cultivate the perfections, each has four characters: (1) countering obstructions — giving and the rest, in order, counter greed, moral failing, ill-will, indolence, distraction, and delusion; (2) joining with wisdom — all are practiced together with non-conceptual knowledge (無分別智, nirvikalpa-jñāna), because one penetrates the no-self of dharmas; (3) fulfilling wishes — giving grants to one who seeks wealth whatever he wishes; discipline, for one who seeks the precepts, guards and instructs him in body, speech, and mind as he wishes; patience grants gladness to one who repents; vigor helps as one wishes the one who undertakes work; meditation imparts the teaching as one wishes to the one who trains in concentration; wisdom decides as one wishes for the one in doubt; (4) maturing beings — first drawing them in by giving, one then matures them by the Dharma of the three vehicles as fits each; or, having first established them in discipline and the rest, one then matures them by the three vehicles — this too is so. (Having disclosed the character of the six perfections, the text next speaks of their sequence.)

Before and after, lower and higher, coarse and fine — thus they arise in sequence; so are the six perfections taught, and their "not being disordered" has three causes.

That the sequence of the six perfections "is not disordered" has three causes: (1) before and after — the later arises in dependence on the earlier: because one does not cling to wealth, one can uphold discipline; having upheld discipline, one can give rise to patience; having patience, one can give rise to vigor; having vigor, one can give rise to meditation; having meditation, one can understand the true Dharma; (2) lower and higher — the earlier is lower, the later higher: giving is lower and discipline higher, and so on up to meditation lower and wisdom higher; (3) coarse and fine — the earlier is coarse, the later fine: giving is coarse and discipline fine, and so on up to meditation coarse and wisdom fine (why divide coarse and fine? the coarse is easy to enter and to do, the fine hard to enter and to do). (Having spoken of the sequence, the text next explains the meaning of the six names.)

Removing poverty and bringing coolness, breaking ill-will and building the wholesome, holding the mind and truly understanding — such is said to be the meaning of the six practices.

Because it can "remove poverty," it is named giving; because it can "bring coolness," it is named discipline (for in one who possesses the precepts the burning heat of the afflictions amid the marks of objects is quenched); because it can "break ill-will," it is named patience (patience can break ill-will and bring it to an end); because it can "build the wholesome," it is named vigor (it establishes wholesome dharmas by the power of vigor); because it can "hold the mind," it is named meditation (it gathers and holds the inner mind); because it can "understand the true Dharma," it is named wisdom (it comprehends the ultimate truth). (Having explained the meaning of the six names, the text next speaks of the cultivation of the six perfections.)

By object, by intention, and by mind, by skillful means, and by power — know that the cultivation of the six practices is taught to have five supports.

Bodhisattvas cultivating the perfections have five kinds of support: (1) the support of object, (2) the support of reflection, (3) the support of mind, (4) the support of skillful means, (5) the support of power.

The support of object in cultivating the perfections is of four kinds: (1) the support of cause (cultivating by the power of the lineage, gotra), (2) the support of fruition (cultivating by the power of one's own accomplished person), (3) the support of vow (cultivating by the power of past vows), (4) the support of number (cultivating by the power of wisdom).

The support of reflection in cultivating the perfections is likewise of four kinds: (1) reflection of faith (giving rise to faith in the teaching that accords with the perfections), (2) reflection of relish (seeing the flavor of the qualities within the perfections), (3) reflection of rejoicing (rejoicing in all the perfections of all beings throughout all world-realms), (4) reflection of aspiration (arousing aspiration toward the surpassing perfections one and others will have in the future).

The support of mind in cultivating the perfections is of six kinds: (1) the untiring mind, (2) the vast mind, (3) the mind of supreme gladness, (4) the mind of supreme benefit, (5) the undefiled mind, (6) the well-purified mind. 〔What are the six minds of "cultivating giving"?〕 — If a bodhisattva, with the seven treasures of world-realms as many as the sands of the Ganges, together with his own body and life, gives to a single sentient being in a single instant, and does so on and on until the whole realm of beings is exhausted (giving thus to each and every one), his aspiration being to mature them all toward unsurpassed awakening — if by such a portal he gives and yet his mind is never sated, this mark of mind is called the untiring mind of cultivating giving. If a bodhisattva, giving thus, from the very first is uninterrupted and continuous all the way to buddhahood, without a single instant of break or decline, this mark of mind is called the vast mind of cultivating giving. If a bodhisattva, in gathering others by giving, gives rise to a joy so weighty that it surpasses the joy of the recipient when he receives the wealth, this mark of mind is called the mind of supreme gladness of cultivating giving. If a bodhisattva, in gathering others by giving, sees the other receiving the goods as "greatly benefiting me," and not "my own using them is the great benefit" — why? because gathering others by giving is precisely the cause of my accomplishing unsurpassed awakening — this mark of mind is called the mind of supreme benefit of cultivating giving. If a bodhisattva, giving thus widely, seeks neither gratitude nor reward, this mark of mind is called the undefiled mind of cultivating giving. If a bodhisattva, giving thus widely, dedicates all the merit gathered and the fruit obtained to all sentient beings, not taking them for himself, and shares them with all sentient beings, turning them over toward unsurpassed awakening, this mark of mind is called the well-purified mind of cultivating giving. 〔What are the six minds of "cultivating discipline and the rest"?〕 — Suppose a bodhisattva has bodies as many as the sands of the Ganges; each body has a life-span of Ganges-sands of eons; in each life-span he lacks every means of livelihood; and in that destitution a mass of fire fills the whole trichiliocosm. With these many bodies, through these many lifetimes, within this mass of fire, the bodhisattva assumes the four postures of walking, standing, sitting, and lying, and in a single instant cultivates but one precept, and does so on and on until the whole heap of precepts is exhausted, until the whole heap of wisdom is exhausted, so as to attain unsurpassed awakening — if the bodhisattva cultivates thus and his mind is never sated, this mark of mind is called the untiring mind of cultivating discipline and the rest. If a bodhisattva, from his first cultivation of discipline all the way to his cultivation of wisdom, until he sits upright at the seat of awakening, is without interruption, this mark of mind is called the vast mind of cultivating discipline and the rest. If a bodhisattva, gathering others by cultivating discipline and the rest, gives rise to a joy so weighty that it surpasses the joy of the one gathered when he receives the benefit, this is called the mind of supreme gladness of cultivating discipline and the rest. If a bodhisattva, gathering others by cultivating discipline and the rest, sees the other gaining benefit as "greatly benefiting me," and not "my own benefit is the great benefit," this is called the mind of supreme benefit of cultivating discipline and the rest. If a bodhisattva, in cultivating discipline and the rest, seeks neither gratitude nor reward, this is called the undefiled mind of cultivating discipline and the rest. If a bodhisattva, cultivating discipline and the rest widely, dedicates all the merit gathered and the fruit obtained to all sentient beings, not taking them for himself, and shares them with all sentient beings, turning them over toward unsurpassed awakening, this is called the well-purified mind of cultivating discipline and the rest.

The support of skillful means in cultivating the perfections is of three kinds — these three are the "purity of the three spheres" [of giver, receiver, and gift]; this purity comes of taking non-conceptual knowledge as skillful means; by this skillful means all mental undertakings are accomplished.

The support of power in cultivating the perfections is likewise of three kinds: (1) the power of person (know this to be the Buddha's self-nature body [自性身; 法身 dharma-body, svābhāvika-kāya] and enjoyment body [食身; 玄奘系 受用身, sāṃbhogika-kāya]), (2) the power of practice (know this to be the Buddha's emanation body [化身, nairmāṇika-kāya] — by this emanation body, in all forms and for all sentient beings, he manifests every wholesome practice), (3) the power of teaching (namely, expounding all modes of the six perfections without impediment).

〔Fascicle 8〕

(Having spoken of the cultivation of the six perfections, the text next speaks of their distinctions. The distinctions of the six perfections each have six meanings: (1) intrinsic nature, (2) cause, (3) fruit, (4) function, (5) association, (6) classes.)

Giving to another and joint intention, two accomplishments and twofold gathering, abiding fully in ungrudgingness — Dharma, wealth, and fearlessness, the three.

This verse clarifies the six meanings of the perfection of giving: giving to another is the "intrinsic nature" of giving (giving one's own goods to recipients); joint intention is the "cause" of giving (it arises together with the wholesome root of non-greed and with intention); two accomplishments is the "fruit" of giving (through the accomplishment of wealth and the accomplishment of person — the accomplishment of person fully embraces the five matters beginning with life, as the Sūtra of the Five Matters says: by giving food and drink one gains five things — first life, second beauty, third strength, fourth ease, fifth eloquence); twofold gathering is the "function" of giving (through fulfilling both the gathering of self and of others, and the fulfilling of great awakening); abiding fully in ungrudgingness is the "association" of giving (through dwelling fully in the mind of one who is ungrudging); Dharma, wealth, and fearlessness, the three is the "classes" of giving (there are three classes: first the giving of Dharma, second the giving of wealth, third the giving of fearlessness). These six meanings the wise should know and should practice.

The six branches, ending the bounds of existence, the good destinies, and upholding and the rest, the accumulation of merit fully — the twofold gain is of two kinds.

This verse clarifies the six meanings of the perfection of discipline: the six branches is the "intrinsic nature" of discipline (dwelling in the fulfillment of possessing the precepts and receiving and training in all the trainings); ending the bounds of existence is the "cause" of discipline ("ending" is nirvāṇa — one receives and practices discipline in order to seek nirvāṇa, to cross the bounds of the [realms of] "existence"); the good destinies is the "fruit" of discipline (the good destinies, and the five successive settlings of mind beginning with "non-remorse," are all gained through discipline); upholding and the rest is the "function" of discipline — discipline has three capacities: first, it can uphold (it upholds all qualities, like the great earth), second, it can calm (it quells the burning heat of all the afflictions), third, it is fearlessness (because it can keep the conditions for all faults from arising — since it does not give rise to faults, how could it fear "giving rise to faults"?); the accumulation of merit fully is the "association" of discipline (through the deeds of body, speech, and mind being wholesome at all times); the twofold gain is of two kinds is the "classes" of discipline — the two gains being the "gain by reception" and the "gain by nature": the gain by reception embraces the restraint of the code of individual liberation (波羅提木叉, prātimokṣa), while the gain by nature embraces the restraint of meditation and the uncontaminated restraint.

Not repaying, enduring, and knowing — its nature; great compassion and reliance on Dharma, the five virtues and the twofold benefit, possessing the supreme, [and] those three kinds.

This verse clarifies the six meanings of the perfection of patience: not repaying, enduring, and knowing is the "intrinsic nature" of patience — these three are, in order, the intrinsic nature of the three patiences: not-repaying is the nature of "patience under others' abuse," enduring is the nature of "patience amid suffering," knowing is the nature of "patience in contemplating dharmas"; great compassion and reliance on Dharma is the "cause" of patience (first, great compassion as cause; second, reliance on Dharma as cause — "reliance on Dharma" means receiving the precepts and wide learning); the five virtues is the "fruit" of patience, as the scripture says patience gains five fruits: first, one gains little enmity and envy; second, one does not break others' hearts; third, one gains joy and ease; fourth, one gains freedom from remorse at death; fifth, when the body perishes one is born in the heavens; the twofold benefit is the "function" of patience (through the three patiences one can do the two works of self-benefit and benefiting others, as the scripture verse says: doing those two works, benefiting self and others — knowing another is angry, one quells one's own [anger] toward him); possessing the supreme is the "association" of patience (patience, being hard to practice, is called supreme; possessing this supremacy is called association, as the scripture says: patience is the highest, for it is hard to practice); those three kinds is the "classes" of patience (its person has three classes: first, patience under others' abuse; second, patience amid suffering; third, patience in contemplating dharmas).

Toward the wholesome and toward the right, valor; possessing faith and possessing zeal; the increase of mindfulness, and countering; possessing virtue, [and] those seven kinds.

This verse clarifies the six meanings of the perfection of vigor: toward the wholesome, toward the right, valor is the "intrinsic nature" of vigor (it says "wholesome" to bar valor spent on other, miscellaneous deeds; it says "right" to exclude valor spent on the liberation taught by non-Buddhist paths); possessing faith and possessing zeal is the "cause" of vigor (vigor arises through faith and aspiration); the increase of mindfulness is the "fruit" of vigor (the qualities of mindfulness, concentration, and the rest arise in turn through vigor); countering is the "function" of vigor (as the scripture says: one who arouses vigor can attain an abiding of ease, unmixed with any evil and unwholesome dharmas); possessing virtue is the "association" of vigor (through possessing the qualities of non-greed and the rest); those seven kinds is the "classes" of vigor — its person has seven classes of vigor: first, vigor in training in discipline; second, vigor in training in concentration; third, vigor in training in wisdom; fourth, vigor of body; fifth, vigor of mind; sixth, uninterrupted vigor; seventh, reverent vigor.

Settling the mind and mindfulness-and-vigor, ease arising and abiding-through-[the powers], foremost among all dharmas — its classes are three and again three.

This verse clarifies the six meanings of the perfection of meditation: settling the mind is the "intrinsic nature" of concentration (through the mind settling inwardly); mindfulness-and-vigor is the "cause" of concentration (through mindfulness one does not lose the object; relying on vigor, meditation arises); ease arising is the "fruit" of concentration (it is a means of leaving regression, and its fruit is not empty); abiding-through-[the powers] is the "function" of concentration — "through" means the five supernormal abilities, "abiding" means the three abidings (the noble abiding, the divine abiding, the pure abiding [梵住, brahmavihāra]); meditation causes the five abilities and the three abidings all to be gained and dwelt in with mastery; foremost among all dharmas is the "association" of concentration (as the scripture says: concentration [三摩提, samādhi] is foremost among all dharmas); its classes are three and again three is the "classes" of concentration — its person has two sets of three classes: first, the three of "with application and examination, without application but with examination, and without application or examination"; second, the three of "accompanied by joy, accompanied by ease, and accompanied by equanimity."

Right discernment and holding through concentration, good liberation and life-and-speech, foremost among all dharmas — it too has three kinds.

This verse clarifies the six meanings of the perfection of wisdom: right discernment is the "intrinsic nature" of wisdom (through leaving off wrong deeds and the deeds known to the world, it rightly discerns the supramundane Dharma); holding through concentration is the "cause" of wisdom (concentration holds wisdom, so that one understands dharmas as they really are); good liberation is the "fruit" of wisdom (namely, gaining good liberation from what is defiled — through mundane, supramundane, and great-supramundane right discernment); life-and-speech is the "function" of wisdom (through "the life of wisdom" and "good exposition" — "the life of wisdom" means taking that unsurpassed right discernment as one's life; "good exposition" means rightly expounding the true Dharma); foremost among all dharmas is the "association" of wisdom (as the scripture says: wisdom [般若, prajñā] is highest among all dharmas); it too has three kinds is the "classes" of wisdom — its person has three classes of right discernment: the mundane, the supramundane, and the great-supramundane. (Having spoken of the distinctions of the six perfections, the text next speaks of their scope of practice.)

All pure and wholesome dharmas — know them as distracted, concentrated, and both; the six perfections, in all, are three pairs, and this class embraces them all.

"All pure and wholesome dharmas" are the practice-dharmas of giving and the rest. Know that these practice-dharmas are gathered, in all, into three kinds: (1) distracted, (2) concentrated, (3) both. The "distracted" are embraced by the first two perfections (giving and discipline, which are unsettled); the "concentrated" are embraced by the last two perfections (meditation and true wisdom, which are settled); the "both" are embraced by the middle two perfections (patience and vigor, which run through both settled and unsettled). (Having spoken of the scope of practice, the text next speaks of the obstructions the six perfections counter.)

Because giving leaves seven attachments, seven kinds of "non-attachment" are taught; know that in the remaining five perfections the countering of the seven is just the same.

Giving has seven attachments; the bodhisattva, in practicing giving, leaves these seven, and so seven kinds of "non-attachment" are taught: (1) attachment to wealth, (2) attachment to slackness, (3) attachment to partiality, (4) attachment to gratitude, (5) attachment to reward, (6) attachment to obstruction (namely, the failure to sever the "latent tendency of greed" that giving counters), (7) attachment to distraction (distraction is of two kinds: first, distraction of inferior intention — seeking the lesser vehicle; second, distraction of discrimination — discriminating the three spheres [of giver, receiver, gift]). Know that the remaining five perfections likewise each have seven attachments, and because they leave the seven, each too is said to have seven non-attachments. There are points of difference here: the counterpart of giving's "attachment to wealth," in discipline and the other five, is the "leaving of the first attachment" — discipline leaves the attachment of moral failing, patience leaves the attachment of ill-will, vigor leaves the attachment of indolence, meditation leaves the attachment of a distracted mind, wisdom leaves the attachment of delusion. That discipline and the rest "leave the attachment of obstruction" is because their latent tendencies of obstruction are all severed; that they "leave the attachment of discrimination" is because, as regards their three spheres, they discriminate none. (Having spoken of the obstructions the six perfections counter, the text next speaks of their qualities — and here first the quality of benefiting others.)

Ever forsaking body and life, free of seeking, out of pity for others — by giving he builds [beings toward] awakening; embraced by wisdom, the giving is inexhaustible.

This verse discloses the other-benefiting quality of the perfection of giving: "ever forsaking body and life" means the bodhisattvas at all times give their own body and life to all who seek; "free of seeking, out of pity for others" means they seek neither gratitude nor pleasant fruit, since they take great compassion as their cause; "by giving he builds [beings toward] awakening" means that through giving he establishes all sentient beings in the awakening of the three vehicles; "embraced by wisdom, the giving is inexhaustible" means this giving, embraced by non-conceptual knowledge, has merit inexhaustible even unto the nirvāṇa-without-remainder, endlessly benefiting all sentient beings.

Ever guarding the precepts with zeal, free of [craving] the precepts and the good destinies, by discipline he builds [beings toward] awakening; embraced by wisdom, the discipline is inexhaustible.

This verse discloses the other-benefiting quality of the perfection of discipline: "ever guarding the precepts with zeal" — the bodhisattva has three heaps of discipline: first, the discipline of restraint; second, the discipline of gathering wholesome dharmas; third, the discipline of gathering sentient beings; the first has "restraint" as its substance, the latter two have "zeal" as their substance, and the bodhisattvas guard them at all times; "free of [craving] the precepts and the good destinies" means he does not cling to "gaining the precepts," nor does he seek pleasant fruit. (The remaining lines are as in giving.)

Ever enduring others' abuse, free of seeking, of fear, of incapacity, by patience he builds [beings toward] awakening; embraced by wisdom, the patience is inexhaustible.

This verse discloses the other-benefiting quality of the perfection of patience: "ever enduring others' abuse" means the bodhisattvas, at all times, when all sentient beings assail them with every kind of harshest harm, are able to endure it all; "free of seeking, of fear, of incapacity" means [they endure] not seeking gratitude, not seeking the good destinies, not out of dread, not out of incapacity.

Ever vowing to strive and act, slaying the thieves [is] unsurpassed, by vigor he builds [beings toward] awakening; embraced by wisdom, the vigor is inexhaustible.

This verse discloses the other-benefiting quality of the perfection of vigor: "ever vowing to strive and act" means the bodhisattvas cultivate vigor beyond compare, with two intrinsic natures: first, the great vow as its nature; second, zealous skillful means as its nature; "slaying the thieves [is] unsurpassed" means the bodhisattva cultivates vigor solely to slay the thieves of affliction, his own and others', in order to attain unsurpassed awakening.

Ever practicing the concentrations, forsaking meditation to be born in lowly states, by meditation he builds [beings toward] awakening; embraced by wisdom, the meditation is inexhaustible.

This verse discloses the other-benefiting quality of the perfection of meditation: "ever practicing the concentrations" means the bodhisattvas embrace and cultivate the boundless concentrations; "forsaking meditation to be born in lowly states" means they forsake that abiding in the unsurpassed bliss of meditation and come to be born in lowly places — why? out of great compassion.

Ever understanding the true and the further objects, unattached even to the Buddha's cessation, by wisdom he builds [beings toward] awakening; embraced by compassion, the wisdom is inexhaustible.

This verse discloses the other-benefiting quality of the perfection of wisdom: "ever understanding the true and the further objects" — "understanding the true" means the mark of the equality of the ultimate truth, namely the knowledge of the twofold no-self of persons and dharmas; "the further objects" means the boundless — the distinctions of names, marks, and the like; "unattached even to the Buddha's cessation" — "the Buddha's cessation" means nirvāṇa; the bodhisattvas, cultivating wisdom, are unattached even to the Buddha's nirvāṇa — how much less would they seek saṃsāra? Here the first five perfections, embraced by non-conceptual knowledge, are inexhaustible in merit even unto the nirvāṇa-without-remainder; the perfection of wisdom, embraced by great compassion, never forsakes sentient beings and so is inexhaustible in merit. (Having severally spoken, in six verses, of the quality of benefiting others, the text next states the foregoing meaning as a whole in one verse.)

Vast, and free of seeking, supreme, and inexhaustible: know that in each and every perfection, all four qualities are alike.

The four qualities are: (1) the quality of vastness, (2) the quality of freedom from seeking, (3) the quality of supremacy, (4) the quality of inexhaustibility. In the preceding six verses, the first line of each verse discloses the "quality of vastness" (benefiting a great many sentient beings), the second line the "quality of freedom from seeking," the third line the "quality of supremacy," the fourth line the "quality of inexhaustibility." (The text next speaks of the purifying qualities of the six perfections.)

Gaining the sight, and the wish fulfilled, and the seeking joined — three joys; the bodhisattva's joys are the reverse, because when the [beggar's joy] fails, his compassion is utmost.

This verse discloses the purifying quality of the perfection of giving. The beggar gives rise to three joys toward the bodhisattva: (1) joy on gaining the sight [of him], (2) joy when his wish is fulfilled (his request granted), (3) joy at the "seeking of the sight and the seeking of the fulfillment" (for when he does not gain the sight or the fulfillment, no joy arises). The bodhisattva, for his part, at all times toward the beggar reverses those three joys and likewise gives rise to three joys: (1) joy on gaining the sight of him, (2) joy on fulfilling his wish, (3) joy at the "seeking to see him and seeking to fulfill him." Here it should be known that the beggar's three joys do not match the bodhisattva's three joys — why? because the bodhisattva is fully endowed with great compassion.

One's own body, wealth, and retinue — out of compassion he ever gladly gives [these]; those three, the deeds of forsaking [harm] — for what reason would he not restrain them?

The following discloses the purifying quality of the perfection of discipline. This verse clarifies the forsaking of the "three bodily misdeeds": the bodhisattva, out of great compassion, even his own body, his own wealth, and his own retinue ever gladly gives to others — how much more, toward another's body, wealth, and retinue, would he fail to restrain those three deeds of forsaking [harm] (non-killing, non-stealing, non-sexual-misconduct)? (He must surely restrain them.)

Not clinging, and impartial, fearless, and giving to all — his compassion being utmost, for what reason would he harm another and speak falsely?

This verse clarifies the forsaking of the misdeed of "false speech." All false speech arises from four causes: (1) for self-benefit (clinging to body and life), (2) for benefiting another (benefiting one he loves), (3) out of fear (dreading the king's law), (4) for seeking wealth (having some need). The bodhisattva is not so: (1) he is "not clinging" (not clinging to body and life), (2) he is "impartial" (gaining a mind that holds another's body and one's own as equal), (3) he is "fearless" (having left the five fears), (4) he is "giving to all" (giving all his goods to all people). The bodhisattva's compassion being ever deep, for what reason would he harm another and give rise to false speech?

Working impartial benefit, out of great compassion dreading others' suffering, and ever striving to mature beings — he is utterly far from the three [verbal] faults.

This verse clarifies the forsaking of the remaining "three verbal" misdeeds. The bodhisattva ever works impartial benefit for all sentient beings — how could he wish to break up another's retinue and so commit divisive speech? The bodhisattva, out of great compassion, ever wishes to draw out the suffering of all sentient beings, and dreads exceedingly the suffering of others — how could he wish to bring suffering to another and so commit harsh speech? The bodhisattva ever practices right striving, ever wishing to mature all sentient beings — how could he wish not to mature another and so commit idle speech? Therefore the bodhisattva can be utterly far from these three verbal faults.

Giving to all, and possessed of compassion, [and] utterly good at the dependently-arisen Dharma — for what reason could he not restrain the three afflictions of the mental sphere?

This verse clarifies the forsaking of the "three mental" misdeeds. Through giving all his goods, the bodhisattva leaves the affliction of greed; through great compassion, he leaves the affliction of ill-will; through being utterly good at penetrating the dependently-arisen Dharma, he leaves the affliction of wrong view. All such distinctions of the countering of moral failing are the bodhisattva's purifying quality of discipline.

The harmer he regards as a benefactor, and toward suffering matters a thought of gladness arises; the bodhisattva being thus, whom does he endure, and what is there to endure?

This verse discloses the purifying quality of the perfection of patience. "The harmer he regards as a benefactor" means the bodhisattva, toward the one who does no benefit, on the contrary gives rise to the thought of "benefactor" (he is precisely my cause for accomplishing patience), and so should practice patience — why? because he is the cause for accomplishing patience. "Toward suffering matters a thought of gladness arises" means the bodhisattva, amid matters of suffering, further gives rise to a thought of "gladness" — why? because it is the cause for accomplishing the benefit of others. The bodhisattva, then, having no place from which "the thought of one who does no benefit" arises, and no place from which "the thought of suffering" arises — toward whom does he then rouse patience, and toward what matter does he rouse patience? (At this point patience has no mark of "one who endures and what is endured.")

The bodhisattva has severed the thought of "other," and loves others more than he loves himself; in matters hard to do for others, his vigor finds no difficulty.

This verse discloses the purifying quality of the perfection of vigor. The bodhisattva, doing for others the vigor that is hard to do, on the contrary does not feel it hard — why? because the "thought of other and self" is already severed, and because at all times he "loves others more than he loves himself." The bodhisattva, striving thus for others, how could he still feel it hard to do? Therefore vigor is pure.

The lesser bliss, the twofold self-bliss, [with] attachment, regression, and exhaustion, out of delusion — such is said to be the meditation of the three [kinds of] persons; the bodhisattva's meditation reverses theirs.

This verse discloses the purifying quality of the perfection of meditation. "The lesser bliss" means the mundane meditation; "the twofold self-bliss" means the meditation of the listeners (śrāvakas) and of the solitary awakeners (pratyekabuddhas); as for "attachment" — mundane meditation is attached to one's own views, the two-vehicle meditation is attached to nirvāṇa; "regression" means the mundane meditation [which can regress]; "exhaustion" means the two-vehicle meditation (it is exhausted at the time of nirvāṇa-without-remainder); as for "delusion" — the meditation of those three [kinds of] persons, as fits each, has defiled delusion and has undefiled delusion. "The bodhisattva's meditation reverses theirs" means it reverses the meditation of those three [kinds of] persons — why? because it is "abundant in bliss, self-bliss, and bliss for others," and is "unattached, non-regressing, inexhaustible, and undeluded." This is the purifying quality of meditation.

Touch in the dark, and two lamps — such are the knowledges of the three [kinds of] persons; like the light of the sun shining — the bodhisattva's knowledge is beyond compare.

This verse discloses the purifying quality of the perfection of wisdom. Just as one touches things with the hand in the dark, so too is the knowledge of the ordinary person — why? because it gains little of its object, is unclear, and is not steady. Just as two lamps light things in a room, so too are the knowledge of the listener and the knowledge of the solitary awakener — why? because they gain little of their object, grow clearer [only] gradually, and are not utterly pure. Just as the sun's light shines on things, so too is the bodhisattva's knowledge — why? because it gains the whole extent [of its object], is utterly clear, and is utterly pure, thus beyond compare. This is the purifying quality of the bodhisattva's wisdom. (The text next speaks of the eightfold unsurpassed quality of the six perfections.)

Reliance, class, condition, dedication, cause, wisdom, field, [and] support — know these eight as the unsurpassed kinds; their meaning is unsurpassed.

The eight unsurpassables are: (1) reliance, (2) class, (3) condition, (4) dedication, (5) cause, (6) wisdom, (7) field, (8) support. 〔Question〕 How do these eight become "unsurpassed" within the six perfections? 〔Answer〕 Take giving as the example: the reliance of giving — through relying on the bodhisattva; the class of giving — this is of three kinds: first, the giving of goods (by forsaking one's own body and life), second, the giving of fearlessness (by rescuing from the dread of the evil destinies and of birth-and-death), third, the giving of Dharma (by expounding the Great Vehicle's Dharma); the condition of giving — arising with great compassion as its condition; the dedication of giving — dedicated to the seeking of great awakening; the cause of giving — the seed perfumed by the deed of giving in former lives as its cause; the wisdom of giving — with non-conceptual knowledge observing the three spheres, discriminating neither giver, nor receiver, nor gift; the field of giving — the field is of five kinds of person: first, one who seeks; second, one who suffers; third, one without refuge; fourth, one of evil conduct; fifth, one endowed with virtue — know that here the "superior person endowed with virtue" is the unsurpassed [field]; the support of giving — through three kinds of support: first, resting on faithful inclination; second, resting on reflection; third, resting on concentration (resting on faithful inclination is as stated for the reflection of faith in "the cultivation of distinctions"; resting on reflection is as stated for the three reflections of relish, rejoicing, and aspiration in "the cultivation of distinctions"; resting on concentration means resting on such concentrations as the Vajra-Store, as stated in "the cultivation of the support of power"). Because these eight, "reliance" and the rest, are unsurpassed, giving is unsurpassed. As with the eightfold unsurpassed of giving, so should the eightfold unsurpassed of discipline and the other five perfections be known. Here the "unsurpassed class" differs for each: the unsurpassed class of discipline is the bodhisattva's discipline; the unsurpassed class of patience is that "the one who comes to slay the bodhisattva is base and weak (and yet the bodhisattva can endure him)"; the unsurpassed class of vigor is that "all that the cultivation of the perfections counters is severed"; the unsurpassed class of meditation is the bodhisattva's concentration; the unsurpassed class of wisdom is "taking suchness as one's object." That discipline and the rest are unsurpassed through the "superior field" is because [their field] is the Great Vehicle's Dharma. The remaining six [kinds of] unsurpassedness are as stated for giving. (The text next speaks of the further "distinctive" quality that giving and vigor uniquely have. 〔Question〕 What is the distinction of giving?)

Giving to one to make him gain ease, himself bearing suffering for many eons — even this he forsakes [without stint], because his love is deep; how much more when the benefit is the reverse?

If a bodhisattva, giving to a single sentient being to make him gain ease, himself for many eons bears the suffering of poverty, even this he gives without stint — because his "love is deep" (deep love means a distinction of great compassion). How much more would he not stint at "giving to a single sentient being to make him gain ease, while himself gaining, for many eons in reverse, great benefit and merit" (such giving, which benefits himself as well, the bodhisattva would all the less stint)?

Whatever the beggar wishes, the bodhisattva forsakes it all; that one seeks for the sake of self, but [the bodhisattva] gives a hundredfold to benefit that one.

The first half of this verse states in general: whatever the beggar seeks, the bodhisattva forsakes and gives it all. The second half explains: that beggar, for the sake of "self-benefit," wishes to gain everything; the bodhisattva, for the sake of "benefiting others," forsakes it all a hundredfold.

Forsaking his body is not even suffering — how much less other wealth and goods? Because he gains supramundane joy, the very taking-on of suffering is unsurpassed.

When the bodhisattva forsakes his body, by his "mind" he gives rise to no suffering — this mind shows the bodhisattva to be [dwelling] in the supramundane. Why [is there no suffering]? Because he gains gladness. 〔Question〕 Whence is this gladness gained? 〔Answer〕 It is gained from "taking on suffering [for others]." Therefore "taking on suffering" is precisely the bodhisattva's unsurpassed point, and therefore the bodhisattva is above and beyond the supramundane.

The beggar gains all he wishes; his joy on gaining is not the great joy; the bodhisattva forsakes all — his joy in that one's gaining is the great [joy].

Whatever the beggar needs the bodhisattva gives, and the beggar gains it and gives rise to joy — this joy is not the great joy. 〔Question〕 Why? 〔Answer〕 Because the bodhisattva forsakes everything, and his joy in that one's gaining the wealth is great, surpassing that one's joy.

The beggar gains all he wishes, has wealth [but] is not seen as rich; the bodhisattva forsakes all, is without wealth [yet] is seen as greatly rich.

This verse discloses the "inexhaustibility of wealth" distinction of the bodhisattva: the beggar has gained everything and has wealth, yet is not seen to be rich; the bodhisattva has forsaken everything and has no wealth, yet on the contrary is seen to be greatly rich.

The beggar gains all he wishes, [but] has no thought of "great benefit"; the bodhisattva forsakes all, [and] gains the thought of "great benefit."

This verse discloses the "great compassion" distinction of the bodhisattva: the beggar has gained everything, yet gives rise to no thought of "great benefit"; the bodhisattva has forsaken everything, and on the contrary gives rise to the thought of "great benefit."

The beggar takes at his own liberty, as one takes fruit by the roadside; the bodhisattva can greatly forsake — no other person does such a thing.

This verse discloses the "non-attachment" distinction of the bodhisattva: the beggar takes [the bodhisattva's goods] at his own liberty, just as one takes fruit by the roadside (at hand, without the least hindrance); the bodhisattva can forsake so greatly — no one else does such a thing. (Having spoken of the distinctive quality of giving, the text next speaks of the distinctive quality of vigor.)

Supremacy, cause, support, function, kind, and countering — because they differ, vigor, in these six meanings, has [its] distinctions.

Vigor has six distinctions: (1) the distinction of supremacy, (2) the distinction of cause, (3) the distinction of support, (4) the distinction of function, (5) the distinction of kind, (6) the distinction of countering. This verse states them in general; the remaining verses explain them severally.

Among pure dharmas, vigor is the highest; vigor too is the cause of the supreme, and for the gaining of all wholesome dharmas, vigor is the support.

This verse states three distinctions of vigor — supremacy, cause, and support: "among pure dharmas, vigor is the highest" states the distinction of supremacy (among all wholesome dharmas, vigor is the highest); "vigor too is the cause of the supreme" states the distinction of cause (vigor is the cause of the unsurpassed); "and for the gaining of all wholesome dharmas, vigor is the support" states the distinction of support (by relying on vigor, one gains all wholesome dharmas).

Present ease and mundane dharmas, the supramundane and material means, the moving-and-still and liberation, [and] awakening — [these] seven are its function.

This verse states the distinction of function of vigor, of seven kinds: (1) gaining the abiding of ease in the present dharma; (2) gaining mundane dharmas; (3) gaining supramundane dharmas; (4) gaining material means; (5) gaining "the moving-and-still" ("the moving-and-still" is so called because it is mundane and not ultimate); (6) gaining liberation (through severing the view of self); (7) gaining awakening (through great awakening).

Decrease and increase, the making-supreme, the casting-off of obstruction, and entering the true, the transformation of the basis, and great benefit — six are the kinds of vigor taught.

This verse states the distinction of kind of vigor, of six kinds: (1) vigor of decrease-and-increase (namely the four right strivings, causing the two evil dharmas to decrease and the two wholesome dharmas to increase); (2) vigor of making-supreme (namely the five faculties, through the sense of being supreme for the dharmas of liberation); (3) vigor of casting-off obstruction (namely the five powers, since that obstruction cannot obstruct them); (4) vigor of entering the true (namely the seven factors of awakening, established through the path of seeing); (5) vigor of the transformation of the basis (轉依, āśraya-parāvṛtti; namely the eight branches of the noble path, since the path of cultivation is the cause of the ultimate transformation of the basis); (6) vigor of great benefit (namely the six perfections, through benefiting self and others).

The kind again has five variations: the great vow, the setting-out in practice, the undaunted, and the unshakable; the fifth is said to be the untiring.

The five variations are: (1) vigor of the great vow (namely, wishing to set out in practice); (2) vigor of the setting-out in practice (namely, the present enactment of all wholesome deeds); (3) vigor of the undaunted (namely, that a great fruit is gained and the lowly substance is already gone); (4) vigor of the unshakable (namely, that suffering such as cold and heat cannot move it); (5) vigor of the untiring (namely, not being satisfied with gaining little). These five, as stated in the scripture — where there are "vigor of the great vow, vigor of present arising, vigor of valor, vigor of firmness, and vigor of not forsaking the Buddha's path" — should be known, among the wholesome dharmas, in their order [to be these five variations].

Three kinds, lower, middling, and higher — thus it is by relying on the three vehicles; also two, lower and higher awakening, because the benefit is small or great.

Vigor, by the distinction of "person," is again said to be of three kinds and of two kinds. As to the three kinds: by the distinction of the practitioners of the three vehicles, they are, in order, lower, middling, and higher vigor. 〔Question〕 Why again two kinds? 〔Answer〕 Through "lower awakening and higher awakening" — lower awakening relies on the practitioners of the two vehicles, higher awakening on the practitioners of the Great Vehicle, and, in order, they are called "small benefit" and "great benefit." Why? because the one is for self-benefit and the one for benefiting others.

Attachment to wealth, attachment to affliction, attachment to weariness, attachment to easy contentment — [vigor's] not regressing before these four attachments; the countering divides into four kinds.

This verse states the distinction of countering of vigor. Because it counters four attachments and thereby has four non-regressions, four distinctions of countering are taught. 〔Question〕 How is this? 〔Answer〕 The practices of giving and the rest are, by four attachments as obstacles, kept from being practiced: (1) attachment to wealth (being utterly ungenerous with wealth); (2) attachment to affliction (giving rise to defilement toward wealth); (3) attachment to weariness (shrinking back from the practices of giving and the rest); (4) attachment to easy contentment (being pleased and satisfied with giving but a little, and the like). One who practices vigor counters these four attachments and can gain non-regression, and so four distinctions of countering are taught. (Having spoken of the qualities of the six perfections, the text next speaks of the mutual disclosure of the six perfections.)

Mutual embrace and distinctions, reliance on Dharma and being causes — the six perfections accomplish one another; discriminate this in all its modes.

The six perfections accomplish one another, and this has four meanings: (1) mutual embrace, (2) distinctions, (3) reliance on Dharma, (4) being causes. As to mutual embrace: the giving of fearlessness embraces the two perfections of discipline and patience (because these two can grant others fearlessness); the giving of Dharma embraces the two perfections of meditation and wisdom (because these two can grant others the Dharma); the giving of both embraces the one perfection of vigor (because this one can carry out both the giving of wealth and the giving of Dharma). 〔Question〕 How many kinds does discipline embrace? 〔Answer〕 The discipline of gathering wholesome dharmas embraces all of giving and the rest. In like manner patience and the rest mutually embrace, as fits each. As to distinctions: giving and the other six are just the six kinds of giving — namely, the giving of giving, the giving of discipline, and so on to the giving of wisdom — because all establish giving and the rest within the continuum of others. As to reliance on Dharma: all the scriptures disclose all the meanings of giving and the rest, and all the meanings of giving and the rest in turn disclose all the scriptures — everywhere they mutually embrace, and this should be known. As to being causes: giving is the cause of discipline and the rest — why? because only one who does not cling to wealth can practice discipline and the rest; and discipline too is the cause of giving and the rest — why? because only a monk who has received restraint can forsake and enjoy all that he possesses, and only one who dwells in discipline can fully possess patience and the rest; moreover, to receive "the discipline of gathering wholesome dharmas" is itself the cause of giving and the rest. In like manner patience and the rest are mutually causes, as fits each. (Having thus spoken of the meaning of the six perfections, the text next speaks of the practice of the four means of gathering.)

Giving together with kind speech, beneficial action along with shared benefit — impartial giving, and the expounding thereof, establishing [beings], and practicing it oneself.

The four means of gathering are: (1) the gathering by giving, (2) the gathering by kind speech, (3) the gathering by beneficial action, (4) the gathering by shared benefit. "Impartial giving" is the gathering by giving; "the expounding thereof" means the gathering by kind speech (expounding to others the meaning of the perfections); "establishing [beings]" means the gathering by beneficial action (establishing sentient beings within the perfections); "practicing it oneself" means the gathering by shared benefit (after establishing others, oneself likewise practices thus). 〔Question〕 Why is the substance of these four gatherings taught? 〔Answer〕 This is to teach "the skillful means of gathering others."

The four skillful means of gathering others are just the nature of the four gatherings: gathering-along-with and drawing-in, right-turning and turning-along-with.

"Giving" is the skillful means of gathering-along-with (by wealth given along with the other's person, gathering arises); "kind speech" is the skillful means of drawing-in (by causing the ignorant and the doubtful to receive its meaning); "beneficial action" is the skillful means of right-turning (by causing others to practice and turn toward the wholesome); "shared benefit" is the skillful means of turning-along-with (the bodhisattva himself practices as he has spoken, and sentient beings, seeing this, who had not before practiced the wholesome, practice along with him). 〔Question〕 What is the function of the four gatherings?

Making [one] a vessel and making [one] faithful, making [one] practice and making [one] understand: thus doing these four deeds — such, in order, is the function of the four gatherings.

"Giving" can make another "a vessel for the Dharma" (by according with him in wealth, he is fit to receive the Dharma); "kind speech" can make another "faithful toward the Dharma" (by teaching him its meaning, his doubts are severed); "beneficial action" can make another "practice the Dharma" (by his practicing in accord with the Dharma); "shared benefit" can make another "gain liberation" (by the purity of practice, he is long benefited). This is the function of the four gatherings. 〔Question〕 The World-Honored One also speaks of "two gatherings" — how is this?

The fourfold substance is taught as two gatherings: the gathering by wealth and the gathering by Dharma; wealth [gathers] one, Dharma has three — in order they embrace the four gatherings.

The substance of these four gatherings the World-Honored One elsewhere teaches as "two gatherings," namely, the gathering by wealth and the gathering by Dharma; and by these two gatherings he embraces these four gatherings — the gathering by wealth embraces the first one gathering, the gathering by Dharma embraces the latter three gatherings. 〔Question〕 How does it embrace the latter three? 〔Answer〕 "Dharma" is of three kinds: first, the Dharma as object; second, the Dharma as practice; third, the Dharma as purifier — in order they embrace the latter three gatherings, this should be known.

Lower, middling, and higher distinctions — such are the kinds of the four gatherings; doubly-without, doubly-with, and purely — the threefold benefit.

The kinds of the four gatherings, by distinction, are three: namely, lower, middling, and higher (by the distinction of the bodhisattvas' gathering of the persons of the three vehicles). By these three distinctions there are, in turn, three benefits: (1) the doubly-without benefit, (2) the doubly-with benefit, (3) the purely-with benefit. "The doubly-without benefit" means [the gathering] by a bodhisattva of the ground of resolute practice; "the doubly-with benefit" means [the gathering] by a bodhisattva who has entered the great grounds; "the purely-with benefit" means [the gathering] by a bodhisattva of the eighth ground and above (because he can surely cause sentient beings to be accomplished).

The bodhisattva who wishes to gather a following relies on these four skillful means, because of the great benefit, the ease of accomplishing, and the gaining of praise — the three benefits.

If bodhisattvas wish to gather a following, they must in all cases rely on these four gatherings as their skillful means. Why? because all great benefit is thereby accomplished, because these are the pleasant and easy skillful means, and because they can gain the praise of all the buddhas.

The four gatherings, throughout the three times, ever gather sentient beings; [they are] the path that accomplishes sentient beings — no other, only the four gatherings.

These four gatherings, throughout the three times, have gathered, will gather, and now gather all sentient beings; therefore these four gatherings are "the path that matures sentient beings," and no other path (for other paths have no substance). (Having severally spoken of the six perfections and the four gatherings, the text next sums up the foregoing meaning in one verse.)

Unattached and tranquil, able to endure, and mental valor, unshakable and free of marks, and gathering, gathering sentient beings.

The first three lines of this verse sum up the meaning of the "six perfections" (unattached = giving, tranquil = discipline, able to endure = patience, mental valor = vigor, unshakable = meditation, free of marks = wisdom); the last line sums up the meaning of the "four gatherings," the meaning of the verse being as explained above. The bodhisattva, by these six practices, practices these four gatherings, discloses the six perfections, and accomplishes both self-benefit and benefiting others; the accomplishment of the four gatherings is likewise so. Therefore, in order, the six perfections are spoken of first and the four gatherings after.

(Here the chapter on the Perfections and the Means of Gathering ends.)

A single chapter on "offering to the Tathāgata," organized around the eight kinds of offering (whose framework answers to the "eight unsurpassables" of the preceding chapter on the Perfections and the Means of Gathering, 度攝品). It goes on to state the kinds into which offering is divided, and then the supreme offering, made by the five self-intentions.

Having stated the various practices that action gathers together, the text has not yet stated the offering to the Tathāgata; this is now to be stated.

By reliance, by thing, by conditioned origination, and by dedication; by cause, by wisdom, by field, and by support: such are the eight offerings, whereby one makes offering to all the Tathāgatas.

Stated in brief, offering to the Tathāgata is of eight kinds: first, offering by reliance; second, offering by thing; third, offering by conditioned origination; fourth, offering by dedication; fifth, offering by cause; sixth, offering by wisdom; seventh, offering by field; eighth, offering by support. 〔Question〕 What are these eight meanings?

Present and not present; robes, food, and the like; deeply rousing a good, pure mind, for the fulfilling of the two stores; ever vowing to be born in a Buddha's age; the three spheres undiscriminated; ripening all sentient beings; and last, the eleven kinds.

These two verses, eight lines in all, display in order the eight meanings stated above; this should be known.

• "Present and not present" states offering by reliance — making offering in reliance upon the Buddhas of the present, and of the past and future as well.
• "Robes, food, and the like" states offering by thing — making offering with such things as robes and food.
• "Deeply rousing a good, pure mind" states offering by conditioned origination — making offering with a deep and pure mind of faith.
• "For the fulfilling of the two stores" states offering by dedication — making offering in order to fulfill the two stores of merit and wisdom (福智二聚, puṇya-jñāna-saṃbhāra).
• "Ever vowing to be born in a Buddha's age" states offering by cause — because, having a vow from a former life, one vows to be born in an age when a Buddha is present so that it may benefit oneself, and so the offering is not made in vain.
• "The three spheres undiscriminated" states offering by wisdom — because the three matters of the one who gives the offering, the one who receives it, and the offering-substance itself are all unobtainable (三輪, the three spheres).
• "Ripening all sentient beings" states offering by field — because, taking sentient beings as the "field," one teaches them to make offering and causes them to plant wholesome roots.
• "And last, the eleven kinds" states offering by support. This "support" is of eleven kinds:
  1. Support of thing — making offering in reliance upon material goods.
  2. Support of reflection — in reliance upon savoring reflection, sympathetic-rejoicing reflection, and aspiring reflection (relishing, rejoicing in, and aspiring toward the object of offering).
  3. Support of faith — arousing the mind of awakening (菩提心, bodhicitta) through faith in the great vehicle.
  4. Support of vow — through making a vast and mighty vow.
  5. Support of compassion — through tender concern for sentient beings.
  6. Support of patience — through being able to do what is hard to do.
  7. Support of practice — through the several perfections (諸波羅蜜, pāramitā).
  8. Support of right mindfulness — through being in accord with the Dharma and not inverted.
  9. Support of right view — through awakening to things as they truly are.
  10. Support of liberation — because the afflictions of the listener (聲聞, śrāvaka) are extinguished.
  11. Support of the real — through gaining the great awakening.

〔Question〕 What are the kinds into which offering is divided?

By cause and fruit, and by inner and outer, by coarse and fine, and by great and small, and by the difference of far and near: these are named the kinds of offering.

The kinds of offering are marked off by such differences as those of "time":

• What is past being the cause and what is present the fruit; what is present being the cause and what is future the fruit — such cause and fruit states the three times, past, future, and present; this should be known.
• "Inner" is offering made oneself. "Outer" is causing another to make offering.
• "Coarse" is offering by material goods (making offering with things of material profit). "Fine" is offering by conformity (making offering in conformity with the Dharma).
• "Small" is inferior offering. "Great" is superior offering — what is done by one who has the conceit of self is inferior, and what is done by one without the conceit of self is superior, because for the latter the three spheres — giver, receiver, and offering-substance — are undiscriminated.
• "Far" is wishing to make offering only at a later time. "Near" is making offering at this very time. Again: making offering across an interval of one lifetime is "far," and making offering without interval (continuous here and now, unbroken) is "near." Again: vowing to make offering in the future is "far," and vowing to make offering in the present is "near."

〔Question〕 What manner of offering to the Tathāgata is the supreme offering?

One makes offering to all the Tathāgatas — supreme, by one's own intention: faith of mind, supernormal power, and skillful means, harmonized: because of these five excellences.

Making offering to the Tathāgata by the five self-intentions — know that this offering is the supreme offering. Which five? First, pure faith; second, deep mind; third, supernormal power; fourth, skillful means; fifth, harmony.

• "Pure faith" is giving rise to pure faith toward the domain of offering as it is spoken of in the Dharma of the great vehicle.
• "Deep mind" — this mind has nine kinds: first, the mind of savoring; second, the mind of sympathetic rejoicing; third, the mind of aspiration; fourth, the mind that does not weary; fifth, the vast and great mind; sixth, the mind of surpassing joy; seventh, the mind of surpassing benefit; eighth, the undefiled mind; ninth, the good and pure mind — these nine minds are as stated under "cultivating the several perfections."
• "Supernormal power" states the reliance upon such concentrations (三摩提, samādhi) as that of Ākāśagarbha (虛空藏, the "Womb of Empty Space").
• "Skillful means" states being sustained by the skillful means of non-conceptual knowledge (無分別智, nirvikalpa-jñāna).
• "Harmony" states that all the great bodhisattvas are harmonized within a single fruit and, further, enter into all fruits.

(Here the chapter on Offering ends.)

This chapter first sets out ten qualities of a good friend and then follows the same eight-part frame as Chapter 18: reliance, material, arising-condition, dedication, cause, knowledge, field, and reliance-upon. Where the prose abbreviates the nine minds of profound intent, their names are supplied below from Chapter 18's parallel list.

The offering of the Tathāgata has now been stated. So then, how is one to attend the good friend (善知識, kalyāṇamitra — the true teacher and good companion)?

As, before, in the offering of the Buddhas, there were said in brief to be eight kinds, so, in attending the good friend, know that there are likewise eight.

Know that attending the good friend, too, has eight kinds — the "reliance" and the rest — corresponding to the eight gates of offering in the previous chapter. 〔Question〕And how are these eight meanings to be stated?

Tamed and quieted, delusion removed, virtue increasing; possessed of valor, rich in the scriptures, awakened to the real, skilled in expounding the Dharma; compassion deep, free of falling back and of diminishing.

This verse displays the first, attending as reliance — that if the good friend is complete in ten qualities, then he ought to be fit to be attended. Which ten? First, being tamed; second, being quieted; third, delusion removed; fourth, virtue increasing; fifth, possessing valor; sixth, being rich in the scriptures (阿含, the transmitted teaching); seventh, being awakened to the real; eighth, being skilled in expounding; ninth, compassion deep; tenth, being free of falling back.

• Being tamed: he is in accord with the precepts (戒, śīla), because the doors of the senses are tamed.
• Being quieted: he is in accord with meditative concentration (定, samādhi), because the mind is inwardly gathered.
• Delusion removed: faith, mindfulness, and wisdom are in accord in him, because the afflictions have been cut off.
• Virtue increasing: he is complete in the three trainings of precepts, concentration, and wisdom, because they are without deficiency.
• Possessing valor: at the time of benefiting others, because he does not grow weary.
• Being rich in the scriptures: because he has attained wide learning.
• Being awakened to the real: because he has penetrated the meaning of reality (真實, tattva).
• Being skilled in expounding: because his teaching of the Dharma is not distorted.
• Compassion deep: because he has cut off all hope [of reward].
• Being free of falling back: because at all times he speaks with reverence.

Reverent support and personal service, with body and mind in accord as well; aspiration and joy, and knowing the time, and a humble mind — these are the arising-condition.

The upper half of this verse displays attending by the material, and the lower half displays attending by the arising-condition. Attending by the material has three kinds: first, wealth, which means reverent offering; second, the body, which means personal service in accord (waiting upon and serving him in obedience); third, the mind, which means that, at the time of such service, body and mind are in accord. Attending by the arising-condition also has three kinds: first, aspiration and joy; second, knowing the time; third, removing pride (a humble mind — making one's mind lowly).

In order to be free of clinging, in order to seek to practice in accord, following the teaching just as one is taught: by this one gladdens him.

The upper half of this verse displays attending by the dedication, and the lower half displays attending by the cause. As for attending by the dedication: it is not for the sake of clinging to gain and support, but only for the sake of practicing in accord. As for attending by the cause: the bodhisattva practices in accord just as he has been taught — this is the "cause" of attending the good friend. Why is it so? Because, by such accord, the bodhisattva gladdens the mind of that good friend.

Understanding well the three vehicles, and bringing his own vehicle to accomplishment; maturing beings and the pure land — for the sake of the Dharma, not for the sake of wealth.

This verse displays three kinds of attending: the knowledge, the field, and the reliance-upon. "Understanding well the three vehicles, and bringing his own vehicle to accomplishment" displays attending by the knowledge — understanding well the three vehicles (三乘, triyāna), because of possessing knowledge. "Maturing beings and the pure land" displays attending by the field. The field is of two kinds: first, the field of sentient beings; second, the field of the buddha-lands. 〔Question〕Why are these two called "fields"? 〔Answer〕Because one establishes the Dharma one has heard within the continuum of sentient beings (the flowing succession of beings' thought-moments, one after another) — so sentient beings are a field; and because, according to the buddha-land in which one abides, one cultivates the causes of purity — so the buddha-lands are a field. "For the sake of the Dharma, not for the sake of wealth" displays attending by the reliance-upon — the bodhisattva takes only "the fullness of the Dharma's benefit" as what he relies upon, and it is for this that he attends the good friend; he does not take "the fullness of wealth's benefit" as what he relies upon. 〔Question〕And what are the varieties of attending the good friend?

Cause and fruit, and following the Dharma; inner and outer, and coarse and subtle; superior and inferior, and far and near — these are called the varieties.

• The variety of cause and fruit: it means that a past attending is the cause and a present attending is the fruit, and that a present attending is the cause and a future attending is the fruit.
• The variety of following the Dharma: it means that one practices according to the several Dharma-gates that flow forth from the good friend, following their distinctions.
• The variety of inner and outer: one's own attending is inner; causing another to attend is outer.
• The variety of coarse and subtle: one's own hearing is coarse; inward reflection is subtle.
• The variety of superior and inferior: attending with a mind of pride is inferior; attending without a mind of pride is superior.
• The variety of far and near: attending within this present destiny (the present life) is near, while attending within the destiny of the next birth (the destiny in which one takes rebirth in the coming life) is far. Again: attending within the destiny of the next birth is near, while attending within a later destiny (the destiny of a still-later life) is far. Again: attending without an interval (with nothing set between, in unbroken succession) is near, while attending across an intervening life is far. Again: vowing to attend in the present is near, while vowing to attend in the future is far.

〔Question〕What kind of attending the good friend becomes the very highest?

Attending the good friend surpassingly: the five personal intents are as before — pure faith, deep mind, supernormal power, skillful means, and harmonious union, each with its distinctions.

Just as, in "offering the Buddhas" before, it was by five kinds of personal intent that it became the most surpassing — namely pure faith, deep mind, supernormal power, skillful means, and harmonious union — so too is the most surpassing attending of the good friend here.

• By pure faith: because one gives rise to pure faith toward the places of attending set forth in the great-vehicle scriptures.
• By deep mind: this mind, too, has nine kinds — namely the mind of savoring, the mind of rejoicing, the mind of longing, the mind of no weariness, the vast and great mind, the mind of surpassing joy, the mind of surpassing benefit, the undefiled mind, and the mind of pure goodness — because one attends and practices in accord with these nine minds. 〔The prose abbreviates this as “the mind of savoring, and so on down to the mind of pure goodness”; the nine names are supplied here from the parallel passage in Chapter 18.〕
• By supernormal power: it means that one attends in reliance upon the Ākāśagarbha and other meditative concentrations (三摩提, samādhi).
• By skillful means: it means that one is sustained by non-conceptual knowledge (無分別智, nirvikalpa-jñāna).
• By harmonious union: because the great bodhisattvas, "by one fruit, enter into all fruits" (attaining one fruit, they gather in all fruits).

The chapter on Attending the Good Friend is here brought to consummation (perfectly complete).

The "divine abidings" (梵住, brahmavihāra) are the four immeasurables — loving-kindness, compassion, sympathetic joy, and equanimity. This chapter first sets out the four divine abidings in general, then devotes most of its length to praising great compassion — its objects, its fruits, its non-abiding, its likeness to a tree, its freedom from attachment, the supremacy of its love, its tirelessness, the supremacy of its suffering, the supremacy of its giving, its instruction, its practice of giving, its growing of all the perfections — laid out layer upon layer.

What are the "four divine abidings" that the bodhisattva cultivates?

The divine abidings are four; each one has four marks: curing the obstacle and uniting with knowledge, turning toward objects, and maturing beings.

The "divine abidings" are the four immeasurables — namely loving-kindness, compassion, sympathetic joy, and equanimity. Here one should know that the bodhisattva's four immeasurables each have four kinds of mark: first, curing the obstacle (because what is to be cured is severed); second, uniting with knowledge (because one gains non-conceptual knowledge (無分別智, nirvikalpa-jñāna), whose curative power is supreme); third, turning toward objects (through the three turns — taking beings as object, taking dharmas as object, and taking no object); fourth, maturing beings (by performing supreme deeds that mature beings). 〔Question〕Which beings are the "beings as object"? Which dharmas, and which "no object," are the "dharmas as object" and the "no object"?

Seeking pleasure, in suffering, joyful, afflicted — such are the beings taken as object; "dharmas as object" means those dharmas [just named], and "no object" is the suchness of them.

Four groups of beings are the "beings as object": first, the group seeking pleasure; second, the group in suffering; third, the group that is joyful; fourth, the afflicted group. The one of loving-kindness arouses toward the group seeking pleasure the act of "giving pleasure"; the one of compassion arouses toward the group in suffering the act of "drawing out suffering"; the one of sympathetic joy arouses toward the joyful group the act of "not forsaking them"; the one of equanimity arouses toward the group of beings in whom afflictions arise upon the various feelings the act of "leading them to be free" — this is called "beings as object." "Dharmas as object" means those four divine-abiding dharmas just spoken of; they are called "dharmas as object." "No object" is the suchness of them; because it is free of discrimination, it is called "no object."

And because of the meaning of that suchness, at the stage of acceptance one gains purity; what the deeds of body and speech gather in also exhausts all the afflictions.

Those four kinds of act should be understood [thus]. "Objectless loving-kindness" takes suchness as its object; it is gained at the eighth ground, at the time of the acceptance of the non-arising of dharmas (無生法忍, the patient realization that dharmas do not arise), and all wholesome roots too become complete, because it is purified. Moreover, as for what is gathered in by the deeds of body and speech on which that loving-kindness rests, the afflictions too are exhausted — as when the object [of affliction] is severed, the afflictions in the very substance of the mind are also severed, because their object has been severed. So it is stated in the sūtra. 〔Question〕What are the differences of act among those four divine abidings?

There are the moving and the unmoving, the devouring and the non-devouring: know that the four divine abidings have such differences of act.

Those four divine abidings should be known to have four kinds of difference of act: first, moving; second, unmoving; third, devouring; fourth, non-devouring. The "moving" is the portion liable to regress (because it can regress); the "unmoving" is the abiding portion and the superior portion (because they cannot regress); the "devouring" is the defiled (grasping at the savor of pleasure, without the great mind); the "non-devouring" is the undefiled. These acts — regressing and the rest — are the differences of the divine abidings. Bodhisattvas abide in the "unmoving" and the "non-devouring," and do not abide in the "moving" and the "devouring." 〔Question〕What are the differences of kind among the divine abidings?

The first six, and the first two; the lower grounds, and the lower minds; the resembling and such — these are "lower"; reverse the "lower," then it is "higher."

The difference of lower and higher: as for the nature of the non-concentrated ground, its first six grades are "lower"; the first two grades of all the concentrated grounds are also lower — namely the soft-soft and the soft-middling; the lower grounds are also lower — namely bodhisattvas of the lower seven grounds looking up toward the higher grounds; the lower minds are also lower — namely the various listeners (聲聞, śrāvaka); the resembling is also lower — namely bodhisattvas who have not yet gained the acceptance of the non-arising of dharmas. As with the "lower" just stated, reverse these "lowers," and they become "higher," one should know. 〔Question〕How many fruits can these four divine abidings gain?

Reborn as recompense in the desire-realm, fulfilling the two stores and maturing beings, not parting [from them] and parting from the obstacle: complete with five, these are the fruits.

The bodhisattva, abiding in the divine abidings as cause, fully gains five fruits: first, being reborn among the beings of the desire-realm — this is the fruit of recompense; second, the fulfillment of the two stores [of merit and wisdom] — this is the fruit of dominance; third, the maturing of beings — this is the fruit of the [worthy] person's deed; fourth, in every place of rebirth not parting from the divine abidings — this is the fruit of reliance; fifth, in the place of rebirth ever being free of that obstacle — this is the fruit of separation. 〔Question〕Within these divine abidings, what deed is a mark of the bodhisattva?

Though he meet a grave obstructing condition, and though he himself grow heedless, if you would know the mark of the bodhisattva: his divine mind does not turn back.

The bodhisattva has two deeds of "the divine mind unmoving," which one should know to be the mark of the bodhisattva: first, though he meet a grave obstructing condition, his mind is in the end unchanged — this is the mark of the bodhisattva; second, though he himself grow heedless (that is, when the antidote is not present), his mind too is unchanged — this is the mark of the bodhisattva; how much more so when the immeasurables are present. 〔Question〕What are the obstacles to the divine abidings?

The four divine [abidings] have four obstacles — anger, cruelty, grief, and desire; when the bodhisattva has these obstacles, many kinds of fault arise.

Those four divine [abidings], as to what they cure, have four obstacles, in their order: first, anger; second, cruelty; third, grief; fourth, desire. Because of such obstacles, the divine abidings then have no substance. If one has these four, one further gives rise to many kinds of fault. 〔Question〕What are the many kinds of fault?

When such afflictions as these arise, there are three harms: harm to oneself and harm to the other, and the harm to moral discipline.

This verse shows three harms as faults: first, self-harm (namely, the mental act of causing oneself suffering); second, harm to the other (namely, the mental act of causing another suffering); third, harm to moral discipline (namely, the mental act of causing both suffering, injuring the precepts).

Regret, and the loss of gain, loss of protection and being forsaken by the teacher, punishment and ill repute: such are the six reproaches.

This verse shows six kinds of reproach as faults gained: first, self-reproach, because within there is grief and regret; second, reproach by others, because one has lost material support; third, reproach by the gods, because one has lost their protection; fourth, reproach by the great teacher, because one is forsaken by the great teacher; fifth, reproach by those of pure conduct, because the wise practitioners of pure conduct punish one in accordance with the Dharma; sixth, reproach by people of the ten directions, because one's ill repute has spread abroad.

Falling into the many hardships of the later body, the divine abiding now regressing too, and suffering gained by the mental factors: further, these three faults arise.

This verse shows three kinds of fault gained afterward: first, falling into hardship, because through this evil action one gains an evil recompense in a later life; second, regressing conduct, because one regresses from what was gained and regresses from what was not yet gained, losing the divine abidings of the present and the future; third, the arising of suffering, because the mental factors, arising from that evil action, give rise to great grief and suffering. 〔Question〕Having spoken of the faults, what are the virtues?

The person who abides well in the divine abidings keeps far from all those evils; birth-and-death cannot defile him, and he does not forsake the rescue of the multitude of beings.

One who abides in the divine abidings gains two virtues: first, forsaking the afflictions (all the faults spoken of before are entirely kept far away); second, not forsaking beings (in order to mature beings, birth-and-death cannot defile him). 〔Question〕The virtue is known; how does one know this virtue to be the most honored and the most supreme?

As a person who has a single son endowed with virtue gives rise to utmost love, so the bodhisattva, toward all beings, arouses a divine [love] surpassing even that.

By surpassing this comparison, it is shown that the bodhisattva's four divine abidings are the most honored and the most supreme (as a person gives rise to utmost love toward a virtuous only son, so the divine abiding the bodhisattva arouses toward all beings surpasses even that). 〔Question〕With what beings does great compassion take as its object?

The blazing and the overcome-by-foes, the pressed-by-suffering and the covered-by-darkness, the dwellers-in-peril and the greatly-bound, the poison-eaters and those who have lost the path, and again those who dwell off the path, and the withered-and-barren: such ten kinds of being are the objects of the mind of great compassion.

The bodhisattva's great compassion takes, in brief, ten kinds of being as its field: first, the blazing beings (namely, those who delight in and cling to the defilement of desire); second, the beings overcome by foes (namely, those obstructed by Māra when they cultivate the wholesome); third, the beings pressed by suffering (namely, those in the three evil destinies); fourth, the beings covered by darkness (namely, those who constantly act unwholesomely, because they do not recognize action and its recompense); fifth, the beings dwelling in peril (namely, those who do not delight in nirvāṇa, because the perilous road of birth-and-death is never cut off); sixth, the greatly-bound beings (namely, non-Buddhists holding twisted views, because, wishing to head toward liberation, they are yet firmly bound by all kinds of twisted views); seventh, the poison-eating beings (namely, those who devour the savor of concentration — just as fine food mixed with poison can harm a person, so too with good concentration: grasped by craving, one then regresses and loses it); eighth, the beings who have lost the path (namely, those of overweening pride, because they go astray amid the true path of liberation); ninth, the beings who dwell off the path (namely, those undecided in the lesser vehicle, because they are liable to regress); tenth, the withered-and-barren beings (namely, those bodhisattvas who have not yet fulfilled the two stores). Such ten kinds of being are the field that the bodhisattva's great compassion takes as its object. Having spoken of the objects of great compassion, next is spoken the fruit that great compassion gains.

Severing the obstacle, and the cause of awakening, giving pleasure, and the fruit of love, flowing of itself — because of these five reliances, this person draws near to buddhahood.

"Severing the obstacle" is the fruit of separation (because that obstacle is severed); "the cause of awakening" is the fruit of dominance (because it benefits beings); "giving pleasure" is the fruit of the [worthy] person's deed (because it is what the [worthy] person does); "the fruit of love" is the fruit of recompense (because one gains a lovable recompense); "flowing of itself" is the fruit of reliance (because it gives supreme compassion to the future). Such five fruits are all gained through great compassion. Know that a bodhisattva like this is then not far from the awakening of a buddha. Having spoken of the fruit that great compassion gains, next is spoken the non-abiding of great compassion.

Birth-and-death has suffering for its substance, and the nature of no-self; he neither wearies nor is troubled, because of great compassion and supreme awakening.

All birth-and-death has suffering for its substance and no-self for its nature. The bodhisattva gains the knowledge-as-it-really-is of suffering, and gains the unsurpassed awakening of no-self; having thus known and awakened, because of great compassion he gives rise to no weariness or turning away from birth-and-death, and because of supreme awakening he too is not troubled by the afflictions — therefore the bodhisattva attains non-abiding in nirvāṇa and also does not abide in birth-and-death. Having spoken of the non-abiding of great compassion, next is spoken the virtue of great compassion.

When he sees the very nature of suffering, knowing suffering, he gives rise to the suffering of compassion; he also knows the means of relinquishing it, and ever cultivating [them] he does not weary of [saving] beings.

When the bodhisattva contemplates the suffering of the world and sees its very nature, he at once gives rise to "the suffering of compassion"; and as for that "means of parting from [suffering]," he too seeks to know it as it really is, and having known it, ever cultivates [it] without wearying — this is called the virtue of great compassion. Having spoken of the virtue of great compassion, next is spoken the differences of great compassion.

Own-nature and deliberate discernment, former habit and severance of the obstacle: know that the bodhisattva's compassion has such four differences.

This great compassion, in its order, has four differences: first, own-nature (because it is accomplished spontaneously); second, deliberate discernment (because one sees its virtue and [the] fault [of its absence]); third, former habit (because one has cultivated it long in former lives); fourth, severance of the obstacle (because, having gained freedom from desire and severed the obstacle of cruelty that it cures, it is purified). There are, further, six kinds of difference.

Not equal and not constant, not deep and not compliant, not the path and not "ungraspable": reverse these six, and such is compassion.

Reversing the six differences of "non–great compassion" is precisely the six differences of great compassion: first, equal; second, constant; third, utterly deep; fourth, compliant; fifth, the pure path; sixth, ungraspable. "Equal," because toward beings with pleasant feeling and the rest, all the feelings they have are known to be suffering; "constant," because even up to nirvāṇa-without-remainder it is inexhaustible; "utterly deep," because bodhisattvas who have entered the grounds gain the equality of self and other; "compliant," because the suffering of all beings is drawn out and rescued in accord with reason; "the pure path," because the cruelty it cures is severed; "ungraspable," because at the time of the acceptance of the non-arising of dharmas, dharmas cannot be grasped. Having spoken of the differences of great compassion, next it is spoken that "great compassion is like a tree."

Compassion, endurance, deliberation, vow, birth, maturation — spoken in order: from the great root to the great fruit, the tree of compassion is accomplished by six matters.

This "tree of great compassion" should be known to be accomplished by six matters: first, great compassion; second, endurance; third, deliberation; fourth, the supreme vow; fifth, supreme birth; sixth, maturation — these are precisely the six positions of root, trunk, branch, leaf, flower, and fruit. 〔Question〕How is this? 〔Answer〕This tree has great compassion for its root, endurance for its trunk, the deliberation of benefiting beings for its branch, the vow of supreme birth for its leaf, the supreme birth gained for its flower, and the maturing of beings for its fruit. 〔Question〕Why are these six matters ordered first and later thus?

Without compassion there is no endurance — such is the sequence of six; if supreme birth is not gained, there is no maturing of beings.

If there is no great compassion, one cannot arouse the endurance of great and difficult ascetic practice; if there is no endurance of great and difficult ascetic practice, one cannot arouse the deliberation of benefiting beings; if there is no deliberation of benefiting beings, one cannot arouse the vow of supreme birth; if there is no vow of supreme birth, one cannot head toward the place of supreme birth; if one does not head toward the place of supreme birth, one cannot mature beings. 〔Question〕Their being-before-and-after resembles [a tree] thus; how does "the establishing resembles [a tree]" go?

The root grows, moistened by loving-kindness; the trunk rises up, broadened by [the thought of] pleasure; right mindfulness increases the branch; the continuing vow lengthens the leaf; the inner condition becomes the flower, the outer condition becomes the fruit — know that compassion-as-root and the rest are accomplished in such a sequence.

Herein, as for "the establishing resembles [a tree]": compassion, moistened by loving-kindness, can cause growth — because one who has loving-kindness, seeing another's suffering, gives rise to the suffering of compassion; therefore compassion is the root. Endurance, by the thought of pleasure, can cause the rising-up — because the bodhisattva gives rise to the thought of pleasure toward the suffering of benefiting others, and that thought of pleasure, once arisen, can make endurance vast; therefore endurance is the trunk. Deliberation, by right mindfulness, can cause increase — because, endurance being vast, one can arouse right mindfulness amid the tasks of benefiting others; therefore deliberation is the branch. The vow, by continuity, can cause lengthening — because the former ceases and the latter arises, as a leaf grows and falls and, falling, puts forth a new one; therefore the vow is the leaf. Birth, by the inner condition, becomes the fruit — because, one's own body being matured, one's taking of rebirth is not in vain; therefore birth is the flower. Maturation, by the outer condition, becomes the fruit — because, another's body being matured, the benefit is not in vain; therefore the maturing of beings is the fruit. Established in such a sequence, one should know. Having spoken that "great compassion is like a tree," next great compassion's virtue is praised.

Great compassion works benefit — toward whom would it not arise? Amid suffering, a supreme pleasure is born; that pleasure is born through compassion.

(Praising the virtue of great compassion) This meaning is as the verse states: as for the benefit that great compassion works, toward whom would it not arise? The bodhisattva, amid "suffering," on the contrary brings forth a supreme pleasure — and this pleasure is precisely born through great compassion. Having praised the virtue of great compassion, next is spoken the non-attachment of great compassion.

The bodhisattva, sovereign in compassion, does not abide even in [the] quiescent [nirvāṇa] — worldly pleasure, and body and life: how would this love [for them] arise?

(The non-attachment of great compassion) All the worldly love worldly pleasure and their own body and life; though all listeners and solitary awakeners (緣覺, pratyekabuddha) do not love worldly pleasure and their own body and life, they yet give rise to a mind that abides and clings to nirvāṇa. The bodhisattva is not so — because he is sovereign in great compassion, he does not abide even in nirvāṇa, how much less would he abide amid those two loves of worldly pleasure and body-and-life? Having spoken of the non-attachment of great compassion, next is spoken the supremacy of great compassion's love.

Craving-love is not without obstacle; worldly compassion is also worldly; when the bodhisattva's compassionate love arises, the obstacle is exhausted and it also transcends the world.

(The supremacy of great compassion's love) "Compassionate love is supreme" has of itself two meanings: first, the obstacle is exhausted; second, it transcends the world. The "craving" that loves kin and the like is in its very substance an obstacle; the "compassion" practiced in the world, though its substance is not an obstacle, is yet worldly. The bodhisattva's "compassionate love," in its very substance, both exhausts the obstacle and transcends the world; therefore it is supreme. 〔Question〕How is it seen that "the obstacle is exhausted"?

Being in suffering, and being without knowledge — the great ocean and the great darkness; drawing out and rescuing by [skillful] means: how would the obstacle not be exhausted?

"Being in suffering" is like the great ocean; "being without knowledge" is like the great darkness; and the means that can draw out and rescue is precisely great compassion; having this compassionate love, the obstacle is then exhausted. 〔Question〕How is it seen that "it transcends the world"?

The arhats and the solitary awakeners — even they are without such compassionate love; how much more the rest of the world? How could it not transcend the world?

The arhats and solitary buddhas are even without this "great compassionate love"; how much more, in the rest of the world, could it be found? If it is so, does it not then transcend the world? Having spoken of the supremacy of great compassion's love, next is spoken the tirelessness of great compassion.

The bodhisattvas who have gained compassion relinquish suffering yet give rise to suffering; at first they fear that arising of suffering, but at the time of realization their joy is great.

(The tirelessness of great compassion) "Relinquishing suffering" means that the bodhisattvas, out of great compassion, wish to relinquish the suffering of others; "giving rise to suffering" means that, by relinquishing others' suffering, one's own suffering arises. "At first they fear that arising of suffering" — "at first" means bodhisattvas of the ground of faith-and-practice; amid this "arising of suffering" they give rise to timidity and fear, because they have not yet seen the equality of self and other, and because they have not yet as-it-really-is touched suffering. "At the time of realization their joy is great" — "the time of realization" means bodhisattvas of the ground of the purified mind; amid this "arising of suffering" they give rise to utmost joy, because they have seen the equality of self and other, and because they have as-it-really-is already touched suffering. Having spoken of the tirelessness of great compassion, next is spoken the supremacy of great compassion's suffering.

The suffering of compassion is the rarest of all; its suffering surpasses all pleasure, because a further pleasure is born of compassion — [that pleasure] achieved is not to be had, how much less any other.

(The supremacy of great compassion's suffering) "The suffering of compassion is the rarest of all" means that from another's suffering great compassion is born, and from great compassion one's own suffering is born — how could such suffering-of-compassion be ordinary? Nothing can surpass it, and so it is the rarest. "Its suffering surpasses all pleasure" means that this very suffering-of-compassion surpasses all worldly pleasure. 〔Question〕Why? 〔Answer〕Because "a further pleasure is taken from the suffering of compassion" — these bodhisattvas, on the contrary, take the suffering of compassion as pleasure, because this suffering is born of great compassion. "[That pleasure] achieved is not to be had, how much less any other" — even that "pleasure whose making is already achieved" is not to be had [elsewhere] (its pleasure being beyond compare); how much less could the rest of the world have it? Having spoken of the supremacy of great compassion's suffering, next is spoken the supremacy of great compassion's giving.

When giving arises together with compassion, it can bring the bodhisattva pleasure; of the pleasant feelings within the three realms, compared with this, not one part [resembles it].

(The supremacy of great compassion's giving) If giving arises together with great compassion, it can then bring forth the bodhisattva's supreme pleasure; of all the pleasures made within the three realms, if one would compare them with this "pleasure made by great-compassion's giving," not one part is found to resemble it. Having spoken of the supremacy of great compassion's giving, next is spoken great compassion's endurance of suffering.

Birth-and-death has suffering for its own-nature; not forsaking it is because of compassion; giving rise to suffering is the cause of benefiting others — how could one forsake it and not practice it?

(Great compassion's endurance of suffering) All suffering is wholly gathered into the suffering of birth-and-death. The bodhisattvas do not forsake birth-and-death, because of great compassion. The bodhisattva's "giving rise to suffering" is the cause of benefiting others. When the bodhisattva does not forsake birth-and-death, that is precisely not forsaking all suffering (such suffering, how could it be forsaken and not practiced?). Having spoken of great compassion's endurance of suffering, next is spoken great compassion's fruit of giving.

Compassion, giving, wealth — three fruits; the compassionate one ever increases them; love-born, gathering-born, and sustenance-born — again three pleasures.

(Great compassion's fruit of giving) "Compassion, giving, wealth — three fruits; the compassionate one ever increases them": the bodhisattva's great compassion can increase three kinds of fruit — first, increasing compassion (because, through cultivation, it can make its own substance increase); second, increasing giving (because, being sovereign in compassion, it can make giving increase); third, increasing wealth (because, being sovereign in giving, it can make wealth increase). "Love-born, gathering-born, and sustenance-born — again three pleasures": from these three fruits three pleasures are again born — first, from compassion as cause is born "the pleasure of love-born [beings]"; second, from giving as cause is born "the pleasure of gathering-born [beings]"; third, from wealth as cause is born "the pleasure of sustenance-born [beings]." Having spoken of the increasing fruit of great compassion, next is spoken the urging of great compassion.

Compassion lengthens and giving increases; beings are matured and pleasure too arises; [it] draws [them] hither and again bears [them] away — thus does great compassion urge.

(The urging of great compassion) Great compassion urges the bodhisattva to practice six virtues. Great compassion says, as it were: "Bodhisattva! Cultivate me, make me grow; forsake your goods and possessions, make giving increase; you should, by giving, mature beings; you should, by giving, make your own pleasure arise; if you give, you will draw hither toward yourself the two stores of great awakening and the rest; if you give, you will lead the two stores and the rest away toward great awakening." Having spoken of the urging of great compassion, next is spoken the supremacy of great compassion's pleasure.

The suffering one has compassion for all sufferings — not giving, how would there be pleasure? In order to make one's own pleasure arise, one gives pleasure and draws out others' suffering.

(The supremacy of great compassion's pleasure) "The suffering one has compassion for all sufferings" — the bodhisattvas, through compassion, give rise to all sufferings, and so are called "the suffering one." "Not giving, how would there be pleasure?" — because the bodhisattva, out of great compassion, takes others' suffering as his own suffering, if he does not give others pleasure, how would he gain his own pleasure? "In order to make one's own pleasure arise, one gives pleasure and draws out others' suffering" — when the bodhisattva gives beings pleasure and draws out beings' suffering, that is precisely the bodhisattva making his own pleasure. Having spoken of the supremacy of great compassion's pleasure, next is spoken great compassion's instruction.

The compassionate one teaches: give of yourself, give to others yet do not seek for yourself; vow not to receive the recompense of giving, and if there be [such recompense], give it away again.

(Teaching "giving without seeking") This verse teaches the bodhisattva to practice "giving without seeking." "The compassionate one teaches: give of yourself, give to others yet do not seek for yourself" — great compassion says, as it were: "When you give, giving to others, do not seek your own comfort; if there is no pleasure for the other, there is no pleasure for yourself either. Why? Because pleasure is not to be divided [between self and other]." "Vow not to receive the recompense of giving, and if there be [such recompense], give it away again" — "should I gain a fruit from giving, I too vow not to receive it; and if in fact there be such a fruit, I will still take that fruit and give it away."

Giving, and the fruit of giving, giving both to all universally — because their pleasure is my pleasure, in giving to them there is no need [to hold back] for myself.

(Teaching "giving the fruit of giving") This verse teaches the bodhisattva to practice "giving the fruit of giving" — namely, both "giving" and "the fruit gained from giving" are given universally to all beings. Why? Because the compassionate one takes others' pleasure as his own pleasure; therefore whatever fruits of giving the bodhisattva has should all be given to all beings — great compassion gives such instruction.

Making light of wealth, one gives with it; [wealth] comes in abundance and comes again finer; unused, it comes of itself, and one uses it again to give on and on.

(Teaching "giving that wearies of wealth") This verse teaches the bodhisattva to practice "giving that wearies of wealth." If a person, wearying of wealth, practices giving, this person, though he does not desire wealth, yet has wealth come to him of itself; the utmost breadth and utmost marvel of the principle is thus, because of the "great mind." If there be such self-arriving wealth, and one uses it again to give, then wealth comes and comes again, and the bodhisattva gives and gives again. Why? Not to seek one's own pleasure, but wishing to make giving upon giving endless.

The compassionate one, with great compassion, gives to exhaustion and gives constantly; one should give in such a way, and take care not to seek the fruit of giving.

This verse teaches the bodhisattva to practice "unbroken giving" (giving continuous and unceasing), one should know.

If I do not delight in giving, or, [at] the time of the fruit of giving, do not give, there is not a single moment of giving, because there is no love of giving.

This verse teaches the bodhisattva to practice "giving without weariness" (giving and yet not tiring of it), one should know.

"You do not give a fruit to one who has not done [for you], and you give the fruit to the doer" — this is your fault of eyeing gratitude; [therein] you are not like me.

(Teaching "giving that forsakes gratitude") The bodhisattva says to "giving": "If a person has done [service] to you, only then do you give him a fruit — this is your fault of awaiting the repayment of gratitude; I am not so, and in this you are not like me." Again: "If a person has done [service] to you, you give a fruit only to this [one] person — then you are one who awaits the repayment of gratitude; I am not so, I give the fruit of what I do to all beings — in this you are not like me." Having spoken of great compassion's teaching of giving, next is spoken great compassion's practice of giving.

Without obstacle, and the pure line, benefiting the other and also measuring oneself, without seeking and without attachment: the compassionate one gives in such a way.

(The marks of great compassion's practice of giving) "Without obstacle" means giving without seizing another's goods; "the pure line" means giving with wealth [gained] in accord with the Dharma — namely, not giving poison, weapons, liquor, and the like; "benefiting the other" means that, in gathering the other in through giving, one sets him in wholesome roots; "measuring oneself" means not letting one's own dependents fall into want; "without seeking" means that, whether that being has no mind to ask or no words to ask, seeing him in want one gives of oneself, and one does not select the field of merit; "without attachment" means not seeking the repayment of gratitude or a [karmic] recompense. The compassionate one gives in such a way.

To exhaustion, broadly, finest, constantly, joyfully, free of attachment and also pure, dedicated toward the two places: awakening and wholesome roots.

"To exhaustion" means giving inner and outer things alike; "broadly" means giving many things; "finest" means giving marvelous things; "constantly" means ever giving; "joyfully" means giving free of anger — namely, when the one who begs does something unbeneficial, enduring [it] and joyfully giving; "free of attachment" means without expectation, as stated before under "without attachment"; "pure" means in accord with the Dharma, as stated before under "the pure line." "Dedicated toward awakening" means dedicating [it] toward great awakening; "dedicated toward wholesome roots" means dedicating [it] toward a vessel [worthy] of conforming wholesome roots. Having spoken of great compassion's practice of giving, next is spoken great compassion's difference in enjoyment.

Having wealth, one uses it for oneself, and uses it to give to beings; gaining the joy [of use] and the joy of giving, the joy of giving is supreme, because the three joys nourish the mind.

(Great compassion's difference in enjoyment) The bodhisattva enjoys wealth for himself and gives rise to joy, and gives wealth to beings and gives rise to joy; comparing the two joys, "the joy of giving" is supreme. Why? Because "the three joys nourish the mind" — the three joys being: first, the joy of giving; second, the joy of gathering others in; third, the joy of the fulfillment of the store of awakening. Having spoken of great compassion's difference in enjoyment, next is spoken great compassion's growing of the perfections.

Miserliness, ill conduct, anger, heedlessness, attachment to conditions, and wrong attachment — for those with such six coverings, compassion causes the six perfections to increase.

(Great compassion's growing of the perfections) "Miserliness" means being unable to give up even a little thing; "ill conduct" means breaking the precepts and troubling others; "anger" means, at a slight unbenefit, giving rise to great anger; "heedlessness" means not diligently practicing the various wholesome dharmas; "attachment to conditions" means the five desires disordering the mind; "wrong attachment" means non-Buddhists without wisdom. For those who abide in such six coverings, great compassion has pity and, expounding to them the faults, causes the six perfections to increase. Having spoken of great compassion's growing of the perfections, that this great compassion is born from four conditions should also be shown.

Suffering, pleasure, neither-suffering-nor-pleasure, the power of cause, and the good friend, and the flowing-continuity of its own substance: the meaning of great compassion's four conditions.

"Suffering, pleasure, neither-suffering-nor-pleasure" shows the object-condition together with [its] condition, because the three feelings and the three sufferings all give rise to compassion. 〔Question〕How is the feeling of equanimity suffering? 〔Answer〕Because of the suffering of conditioned formations. "The power of cause" shows the causal condition; "the good friend" shows the dominant condition; "the flowing-continuity of its own substance" shows the immediately-antecedent condition. 〔Question〕Great compassion having thus arisen, how does it attain equality?

Mode of activity and deliberation, compliance and the severance of the obstacle, ungraspability and purity: in six meanings compassion is equal.

Great compassion's equality has six kinds: first, equality in mode of activity (because beings in the positions of the three feelings are equally known to be suffering); second, equality in deliberation (because of equal pity); third, equality in compliance (because of equal rescue); fourth, equality in the severance of the obstacle (because of equally not troubling [them]); fifth, equality in ungraspability (because self, other, and compassion — the three circles — are equally ungraspable); sixth, equality in purity (because at the eighth ground, at the acceptance of non-arising, it is equally gained). 〔Question〕Having thus spoken separately of great compassion, how are these four divine abidings cultivated so as to be made unsurpassed?

Loving-kindness and the rest are made unsurpassed; the cultivation of one's own intent is likewise fivefold: pure faith, [profound] mind, supernormal power, [skillful] means, and union — as stated before.

As stated before of "making offerings to the buddhas" and "attending the good friend," [these] are made unsurpassed through five kinds of cultivation of one's own intent; the divine abidings are likewise so: through "pure faith" (because one gives rise to pure faith toward the divine abidings spoken of in the Mahāyāna scriptures); through "profound mind" (because one cultivates the divine abidings with the nine kinds of mind); through "supernormal power" (because one cultivates relying on such concentrations as [that of] space); through "[skillful] means" (because one is upheld by non-conceptual knowledge); through "union" (because one enters all fruits by way of one fruit).

Here the Chapter on the Divine Abidings reaches its completion.