T1530 The Interpretation of the Buddha Land

Chapter 3: The Buddha’s GoodQualities

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enjoyment and delight in the true merits [of the mind of wisdom]. This is our interpretation of their function. Such is the perfection of entrance gates in the Pure Land.

The Eighteenth Perfection:

Foundation

Like other palaces, this one also must be supported. Thus the Scripture next explains the perfection of its foundation. The line "it rests on a kingly collection of great jeweled lotus flowers, ornamented with innumerable collections of good qualities" means that, just as the earth rests on the wind-wheel and just as a palace in this world rests on that earth, just so that great palace rests on that kingly collection of great jeweled lotus flowers, ornamented with innumerable collections of good qualities. This means that that palace is constructed from lotus flowers and great gems and thus arises from the collected goodness of innumerable good qualities. Because these gems are the best among gems, they are called great and because these flowers are the best among all flowers, they are called kings of flowers. Or perhaps because these flowers are the best of the lotuses that arise from the good roots of bodhisattvas, they are called great, while because they arise from the eminent good roots of buddhas, the kings of Dharma, they are called the kings of flowers. Furthermore, since these gems and flowers are rare, they are said to be kings of flowers. Because there is more than just a single one and because their petals are many, they are said to be a collection. This Scripture explains that the Bhagavat dwells among this collection of flowers and there places his palace. If that palace refers to that Pure Land which is grounded on the Tathāgata's true enjoyment body, then we say that such a palace is coterminous with the Dharma realm, and in such a Pure Land each and every enjoyment body of the Buddha would be able to preach this Scripture as his basic theme. But if that palace refers to the Pure Land which is grounded on the enjoyment body of a tathāgata as it is manifested appropriately to the bodhisattvas, then its extent is undetermined, and in such a Pure Land all buddhas in unison manifest a single body and preach this Scripture. The extent of that palace cannot be determined.

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The Buddha's Good

Qualities

The Scripture says: "The Bhagavat's purest enlightenment does not elicit the two [obstacles]. He has arrived at the imageless Dharma. He dwells in the abode of awakening. He realizes the equality of all buddhas. He reaches the place of no obstacle. His Dharma is unfailing. His activity is invincible. That which he has established is inconceivable. He attains equality in regard to the three times (past, present, and future). His bodies issue forth to all worlds. His wisdom is unperplexed in regard to all things. In all his actions he perfects great enlightenment. In all doctrines his wisdom lacks uncertainty. All the bodies he manifests cannot be separated. His is the wisdom well sought after by all bodhisattvas. He attains that victorious far shore of the Buddha's nondual abode. That undivided deliverance wisdom of the Tathāgata is brought to full perfection. He has realized the equality of buddha lands without limit. He reaches to the ultimate Dharma realm. He reaches to the limit of empty space and will never come to an end.

"

The Commentary explains: The Scripture next describes how a buddha is different from other masters. This is why it explains that the Bhagavat's good qualities are preeminent. Also, so that others might engender pure faith, it explains the perfection of the Bhagavat's good qualities. Understand that these include twenty-one kinds of eminent good qualities. 17

Introductory Section: The Buddha's

Complete Enlightenment

The phrase "the Bhagavat's purest enlightenment" means that the Buddha Bhagavat is completely enlightened as to all necessary objects of understanding, whether conditioned or unconditioned. It means that in pure and wondrous perfection he is completely enlightened to all necessary knowables, that he is completely enlightened to the universal nature of all just as it is and to the 29

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limits of its existence. This is what is called the Bhagavat's purest enlightenment. The First Quality: Absence

of Obstacles

The phrase that "[the purest enlightenment] does not elicit the two" refers to that preeminent quality whereby the Bhagavat completely lacks obstacles. This means that the Bhagavat lacks the two obstacles [of passion and to knowledge], which obtain among common worldlings and adherents of the lesser vehicles. Common worldlings elicit transmigration and bring about attachment to that transmigration. But the word-hearers and individually enlightened ones elicit cessation, delight in, and become attached to that cessation. In contrast, since the Bhagavat does not elicit these two obstacles, it is said that he does not elicit the two.

The Second Quality: Skillful

Means in Converting Beings

The phrase "he has arrived at the imageless Dharma" refers to the preeminent quality of the Buddha's skillful means in converting. This means that the imageless Dharma is cessation. The Buddha well understands the skillful methods whereby sentient beings, according to their capacity, are made docile and converted, and in such a manner he comes to address them in order to lead them to enter and realize the imageless Dharma.

The Third Quality:

Discernment

The phrase "he dwells in the abode of awakening" refers to the preeminent quality whereby the Bhagavat discerns [the dispositions of] those who are to be made docile and converted. This means that, dwelling in great compassion, day and night at the six times, 18 he discerns the world.

The Fourth Quality: Equality

of Activity

The phrase "he realizes the equality of all buddhas" refers to the preeminent quality whereby the Bhagavat attains an activity identical with that of all 30

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buddhas. This means that he realizes that all buddhas are identical in their activity in virtue of this equality.

The Fifth Quality: Elimination

of Obstacles

The phrase "he reaches the place of no hindrance" refers to the preeminent quality whereby the Bhagavat eternally eliminates what must be eliminated. This means that he has already realized liberation from the two obstacles of passion and to knowledge and is constantly apart from any obstacle. The Sixth Quality: Unfailingness

of the Teaching

The phrase "his Dharma is unfailing" refers to the preeminent quality whereby the Bhagavat subdues the teachings of non-Buddhists. This means that the true Dharma of the Buddha cannot be overturned by any teaching of the non-Buddhists, since it has already subdued them in the very manifestation of that true Dharma.

The Seventh Quality:

Invincibility

The phrase "his activity is invincible" refers to the preeminent quality whereby the Bhagavat subdues inimical forces. All actions are directed toward material form and [the other aggregates] and, when they scatter the mind and hinder the good, they are termed inimical forces. But the minds of all Buddha Bhagavats are well set in concentration and well disposed, so they are not scattered. Because this quality has attained perfection, no evil can hinder them. Thus they are able to subdue all objects and, in virtue of the fact that all their activity [is unimpeded, it is invincible].

The Eighth Quality: Inconceivability

of the Teaching

The phrase "that which he has established is inconceivable" refers to the preeminent quality whereby the Bhagavat establishes the Dharma. This means that the Dharma established by the Buddha transcends the sphere of rational inquiry.

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The Ninth Quality:

Equality of Time

The phrase "he attains equality in regard to the three times" refers to the preeminent quality whereby the Bhagavat makes declarations in the three times. This means that without any obstacle, he declares events of the past and future as if they were in the present. The Tenth Quality: Manifestation

of Transformation Bodies

The phrase "his body issues forth to all world-realms" refers to that preeminent quality whereby the Bhagavat descends from the Tuṣita Heaven. This means that in all world-realms whatsoever he manifests transformation bodies, because at those times he enters his mother's womb. The Eleventh Quality:

Severance of Doubt

The phrase "his wisdom is unperplexed in regard to all things" refers to the preeminent quality whereby the Bhagavat is severed from all doubt. This means that in regard to all things he has attained the wisdom of certitude which is able to expel all doubt.

The Twelfth Quality: Appropriate

Manifestation of His Body

The phrase "in all his actions he perfects great enlightenment" refers to the preeminent quality whereby the Bhagavat is able to manifest his body, as appropriate, to sentient beings in any vehicle. This means that he completely understands the differences in the lineages and habits of all sentient beings and, as appropriate, manifests his body to them. The Thirteenth Quality: Absence

of Uncertainty in Teaching

The phrase "in all doctrines his wisdom lacks uncertainty" refers to the preeminent quality whereby, in the wisdom that wondrously comprehends all doctrines, the Bhagavat is able appropriately and constantly to teach and 32

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admonish correctly. This means that whereas all those who cling to uncertainty regarding any teaching lack such a profound ability to teach and admonish appropriately, the Buddha Bhagavat alone, in the full certainty of his wisdom that understands all doctrines, is able to teach and admonish appropriately, unfailingly, and ceaselessly.

The Fourteenth Quality:

His Undefiled Body

The phrase "all the bodies which he manifests cannot be separated" refers to the preeminent quality whereby the Bhagavat is able to support his undefiled bodies. This means that all the buddha bodies do not arise from unreal imagining, because they lack the defilements of passion, action, and birth. Thus the Tathāgata's bodies do not arise from defiled imaginings. The Fifteenth Quality:

Perfecting Bodhisattvas

The phrase "his is the wisdom that is well sought after by all bodhisattvas" refers to the preeminent quality of his uninterrupted skillful means whereby the Bhagavat brings those of buddha lineage to perfection. This means that all bodhisattvas, in order to maintain their buddha lineage without interruption, intensively cultivate practice. Such is not the case with the word-hearers. Thus that buddha wisdom is well sought after only by the bodhisattvas. The Sixteenth Quality: Nonduality

of the Dharma Body

The phrase "he attains that victorious far shore of the Buddha's nondual abode" refers to the preeminent quality of the Bhagavat's essence body. This means that because the Dharma body of awakening is characterized by nondiscrimination, it is said to be nondual. The Buddha's nondual abode is precisely that Dharma body. Its essence is suchness. Because it is characterized by nondiscrimination, the dichotomy of the two aspects [of subject and object] does not arise in it. With such a victorious concentration, he constantly dwells there [in that nonduality]. Such dwelling in nonduality is precisely that victorious far shore. Since the Buddha has already realized this, he is said to have attained it.

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The Seventeenth Quality: Deliverance

through the Enjoyment Body

The phrase "that undivided deliverance wisdom is brought to full perfection" refers to the preeminent quality whereby the Bhagavat's enjoyment body is differentiated. This means that the enjoyment body is not divided because these enjoyment bodies of the Tathāgata are each separate things. Because the wisdom of the Tathāgata is able to lead all sentient beings to engender deliverance, [the Scripture] speaks of the deliverance wisdom of the Tathāgata, for in this wisdom the Buddha has already attained full perfection. Thus the Scripture says that the wondrous wisdom of the Tathāgata is undivided, for the enjoyment bodies manifested in the pure buddha land are undivided. In the great assembly he manifests various bodies, and thus the enjoyment of Dharma by all the bodhisattvas is also undivided. The Tathāgata, in the bodies manifested by his wisdom, has arrived at full perfection. The Eighteenth Quality:

Unlimited Suchness

The phrase "he has realized the equality of buddha lands without limit" refers to the preeminent quality whereby the Tathāgata realizes the characteristic of suchness. This means that suchness has no limits because it is far removed from any limiting, descriptive marks, whether conditioned or unconditioned, and from any limiting marks of location. Thus suchness is precisely the reality nature of the equality of buddha lands. Because he has realized the universal equality of these buddha lands, he completely knows all conditioned and unconditioned things without confusion.

The Nineteenth Quality: The

Pure Dharma Realm

The phrase "he reaches to the ultimate Dharma realm" refers to the preeminent quality whereby the Bhagavat attains the result. This means that he has attained to the ultimate Pure Dharma Realm. This Dharma realm is the result of cultivating the path.

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The Twentieth and Twenty-first

Qualities: Inexhaustibility

The next two kinds of preeminent good qualities refer to the inexhaustibility of the Bhagavat's good qualities. The phrases "he reaches to the limits of empty space" and "he will never come to an end" refer to the two inexhaustible, preeminent good qualities, whereby the Bhagavat's self-benefit benefits others. This means that just as empty space, in its passage through the successive formations and dissolutions of the eons, is constant and inexhaustible, so all the Tathāgata's true and good qualities are also constant, uninterrupted, and inexhaustible. Just as the future is not exhausted at any moment, so his good qualities, which benefit others, will never come to an end, for he constantly brings about benefit and joy for all sentient beings. In the following section we are going to present another commentary [on these buddha qualities], one which outlines the specific meaning of each of the scriptural phrases. The words of the Scripture are the standard, which are then explained in these interpretations. Therefore this will be a summary of the [same] doctrine, which has just been explained, on the twenty-one kinds of preeminent good qualities.

The First Quality: Unimpeded

Enlightenment

The phrase "his purest enlightenment does not elicit the two" refers to that quality, engendered from wisdom, whereby the Bhagavat is freed from all obstacles in all that he knows. This means that word-hearers do have obstacles to wisdom and do discriminate without limit as to time and place, because they lack the functioning of wisdom in the awakened state. The Tathāgata is not like them, for, in regard to time, place, and any discrimination at all, his omniscient wisdom evolves without obstacle in the awakened state and lacks the dichotomy of either knowing or not knowing in regard to everything. Thus the Scripture says that it does not engender the two. It is because of this that the Scripture next speaks of the purest enlightenment. Other interpretations should be consonant with this. 35

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The Second Quality:

Nonduality

The phrase "he has arrived at the imageless state" refers to the preeminent quality whereby the Bhagavat is able to enter nonduality. This means that he is able to enter suchness, which itself is characterized by the constant absence of imagination, by freedom from the proclivities of all passion, and by purification from the descriptive marks of existence or nonexistence. Moreover, he is able to cause others so to enter.

The Third Quality:

Effortless Activity

The phrase "he dwells in the Buddha abode" refers to the preeminent quality whereby the Bhagavat's effortless activity is never at rest. This means that that activity by which he effortlessly benefits sentient beings is never interrupted nor cut off, because he dwells in that noble heaven, that Brahmā abode. The Fourth Quality:

Impartial Activity

The phrase "he realizes the equality of all buddhas" refers to the preeminent quality whereby the Bhagavat's bodies, thoughts, and actions are not discriminated, because they are supported on the essence body. This means that the activities whereby he benefits others are not discriminated one from the other, because of the pure suchness wisdom of all buddhas, because of his thoughts that bring benefit and happiness to all sentient beings, and because of both his enjoyment and his transformation bodies.

The Fifth Quality: Suppression

of Obstacles

The phrase "he reaches the place of no obstacle" refers to the preeminent quality whereby the Bhagavat has already cultivated the suppression of all obstacles. This means that he has already cultivated the holy path, which suppresses all obstacles of passion and to knowledge, and has already arrived at that place which is freed from all obstacles.

"Place" here means that on

which he relies, that to which he has gone.

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The Sixth Quality: Unfailingness

of the Teaching

The phrase "his Dharma is unfailing" refers to the preeminent quality whereby the Bhagavat is not vanquished by any unorthodox teaching. This means that the Dharma, witnessed in his teaching, cannot be overthrown by others. The Seventh Quality:

Invincibility

The phrase "his activity is invincible" refers to the preeminent quality whereby the Bhagavat cannot be overcome by the worldly factors of gain and so forth, although he appears in the world.

The Eighth Quality: Inconceivability

of the Teaching

The phrase "that which he has established is inconceivable" refers to the preeminentquality whereby the Bhagavat establishes the true Dharma. This means that that preeminent Dharma of twelve sections transcends the activities of all rational inquiry. It is not something that fools can comprehend. Because he proclaims all the individual and common descriptions [of this doctrine], the Scripture says that he establishes it.

The Ninth Quality:

Nonduality

The phrase "he attains equality in regard to the three times" refers to the preeminent quality whereby he is able truly to make declarations. This means that he declares the past and the future as if they were present, because the meaning of his words, which encompasses the three times, produces declarations in regard to what has appeared [in the past] and in regard to what has yet to appear [in the future]. These declarations are unfailing. Because his insights into these three divisions [of time] are unfailing, the Scripture says that they are equal. The Tenth Quality: Manifestation

of Bodies

The phrase "his body issues forth to all world-realms" refers to the preeminent 37

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quality whereby the Bhagavat, at the same time and in all world-realms whatsoever, manifests enjoyment bodies and transformation bodies. This means that in all world-realms without limit, he manifests bodies as wondrously colored as precious gems as appropriate to those to be converted. The Eleventh Quality: Severance

of Doubt

The phrase "his wisdom is unperplexed in regard to all things" refers to the preeminent quality whereby the Bhagavat severs all doubt. This means that he is firmly established [in wisdom] and can lead others to become so firmly established.

The Twelfth Quality: Appropriate

Manifestation of Bodies

The phrase "in all his actions he perfects great enlightenment" refers to the preeminent quality whereby he leads [sentient beings] to undertake various practices. This means that, as appropriate for the sentient beings to be converted, he appears in bodies similar to theirs and leads them to undertake [those practices].

The Thirteenth Quality:

Discernment

The phrase "in all doctrines his wisdom lacks uncertainty" refers to the preeminent quality of wondrous wisdom whereby the Bhagavat discerns the genesis of all future doctrines. This means that his complete awareness transcends the range of the word-hearers, and unfailingly knows the subtlest good seeds [that, on cultivation, will give rise to future good doctrines], just as one might recognize flecks of gold in stone pottery. The Fourteenth Quality:

Nondiscriminative Manifestation

The phrase "all the bodies he manifests cannot be separated" refers to the preeminent quality of the Bhagavat's manifestations, which flow from his perfect understanding. This means that the Buddha Bhagavat, just like a wish-fulfilling gem, renders visible the bodies of a tathāgata of a golden hue 38

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through the enabling power of all tathāgatas and the power of his own victorious understanding, although he lacks any discrimination. As the scriptures all explain, all tathāgatas neither discriminate nor imagine [things] to be separate one from the other. The Fifteenth Quality: Support

of the Bodhisattva Mission

The phrase "his is the wisdom that is well sought after by all bodhisattvas" refers to the preeminent quality of the skillful means whereby he makes docile the sentient beings to be converted through his unlimited bodies. This means that his mission progresses in an uninterrupted continuity in conferring benefit on all the bodhisattvas, who, because of the Tathāgata's enabling assistance, have attained wondrous wisdom through the process of hearing, reflecting on, and practicing the true Dharma.

The Sixteenth Quality: Nonduality

Replete with Perfections

The phrase "he attains that victorious far shore of the Buddha's nondual abode" refers to the preeminent quality of the completion of the perfections (pāramitās) of giving and so forth, in the equality of the Dharma body. This means that in the nondual Dharma body of the buddha land, all the perfections of giving and so forth are equally complete without confusion. The Seventeenth Quality: Manifestation

of Buddha Lands

The phrase "that undivided, deliverance wisdom of the Tathāgata is brought to full perfection" refers to the preeminent quality whereby the Bhagavat manifests undivided, pure buddha lands, according to his perfect understanding. This means that he discerns the differences in the understandings of sentient beings and [thus] manifests all kinds of undivided buddha lands of gold and so forth. The Eighteenth Quality:

Limitless Equality

The phrase "he has realized the equality of buddha lands without limit" refers to the preeminent quality whereby the Bhagavat's three bodies have no limit. 39

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This means that, having realized this universal equality without any division of before or after, the three bodies of Buddha have no limitations of place in that buddha land, in that pure buddha realm.

The Nineteenth Quality: Unlimited

Activity of the Dharma Realm

The phrase "he reaches to the ultimate Dharma realm" refers to the preeminent quality whereby the Bhagavat reaches to the limit of transmigration and constantly manifests and brings about benefit and happiness for sentient beings. This means that, because the Dharma realm is absolutely pure, it reaches to the limits of transmigration and constantly gives rise to the teachings of the scriptures, which flow from [that Dharma realm], in order constantly to manifest and bring benefit and happiness to sentient beings who are to be converted in the future, as will be appropriate at that time.

The Twentieth and Twenty-first

Good Qualities: Inexhaustibility

The phrases "he reaches to the limits of empty space" and "he will never come to an end" refer to the preeminent quality whereby the Bhagavat never comes to any end. This means that just as empty space is constant and never exhausted, so the good qualities that arise from the Dharma realm of all buddhas are also [constant and never exhausted].

Just as the limit of the future has no final endpoint, so the good qualities of all buddhas by their very nature are constant and inexhaustible, because their efforts in bringing benefit and happiness to all sentient beings will never come to rest. Their final limits cannot be specifically determined. Therefore, because the good qualities of the Dharma body, of the Pure Dharma Realm, of the true essence are eternal, so the good qualities of the enjoyment body and the transformation body also never will come to an end, although their nature is not eternal or uninterrupted.

However, [it might be objected that] all tathāgatas originally elicit an encompassing vow to seek great wisdom for the sake of sentient beings. If all sentient beings then attain final cessation, at that time would not all the conditioned good qualities of the buddhas also come to an end? [We answer that] there will never be such a time when all sentient beings 40

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will attain final cessation, and thus the Buddha's good qualities will never come to an end.

This is so because of the basic nature of reality. From the beginningless beginning all sentient beings have been divided into five kinds of lineages (gotra). The first is the word-hearers' lineage, second is the lineage of the individually enlightened ones, third is the tathāgata lineage, fourth is the undetermined lineage, and fifth is the lineage without transcendent potential. Their descriptions are as presented in the scriptures and the treatises. The first four of these will ultimately attain final cessation, due to the compassionate skillful means of all buddhas, although they have no fixed time period [in which to do so]. But the fifth lineage, because it lacks the causal power of world-transcendent good potential, will never reach a time of final cessation. All the buddhas are able to do for them is to manifest their supernatural powers by means of their skillful means and teach them the doctrine of avoiding evil destinies and being born into good destinies. But, even though they might rely on that teaching and be reborn in the human destiny, when they reach the place of no conceptualization and no nonconceptualization, they will inevitably fall back and sink into evil destinies. All the buddhas will again manifest their powers by skillful means and teach them the transforming power of the Dharma, and they will again cultivate good and attain birth in good destinies. But later they will again fall back and experience suffering [in evil destinies]. Again, by their skillful means, the buddhas will succor them. In such a fashion their transmigrations will never come to an end and [the buddhas] will not be able to lead them to ultimate, final cessation.

19

Although other scriptures do declare that all the different kinds of sentient beings possess buddha-nature and all will become buddhas, this refers to the buddha lineage of the Dharma body, or it is said as a skillful means and refers [only] to a small part of sentient beings. Or again it is said in order to lead those of an undetermined lineage to decide quickly to arrive at the result of supreme awakening.

For these reasons the Buddha's good qualities, which benefit and bring happiness to sentient beings, will never come to an end. These good qualities, which benefit others, depend on the [Buddha's own] self-benefiting good qualities, and are therefore uninterrupted. Therefore, because the Tathāgata's conditioned good qualities arise from causes [in his self-benefiting good 298b

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Chapter 4: The Good Qualities of the Bhagavat’s Retinue

qualities], they will never come to an end, although from time to time they may be suspended. Because these good qualities of the Buddha do not come to an end, he perfects the purest enlightenment. All other interpretations must correspond to this one, point for point.

The reason why the text first treats the Pure Land of all buddhas and then the Bhagavat's good qualities is because it thus shows that all the Buddha's good qualities depend on that Pure Land, and that the Bhagavat, in depending on the Pure Buddha Land, is so endowed with good qualities.

Chapter IV

The Good Qualities

of the Bhagavat's Retinue

The Scripture next treats the perfection of the Bhagavat's retinue. This refers to the great word-hearers and the great bodhisattvas. Other scriptures say that they were his retinue because they were [respectively] completely docile and completely liberated. It is thus that they are referred to as the perfection of the Tathāgata's retinue.

This Scripture says that the immeasurable multitude of great wordhearers, together with the great bodhisattvas, being all docile sons of the Buddha, abide in the Great Vehicle, roam in the Great Vehicle, and so forth. Thus the word-hearers and the bodhisattvas, each in their turn, constitute the perfection of retinue.

There are five reasons why this Scripture first treats the word-hearers and only then the bodhisattvas. In the first place, it does so in order that those who have doubts about the Great Vehicle may abandon those doubts. In the second place, it does so to lead those bodhisattvas of undetermined lineage to engender a stable faith. In the third place, it does so to lead all those great word-hearers, who have already been purified, to discard the pride that puffs them up from being at the head of that multitude near the Bhagavat, from being personally converted by him, from being in constant attendance on the Buddha, from being similar to the Buddha in appearance, and from being within his inner retinue. In the fourth place, the Scripture describes the great word-hearers before the bodhisattvas in order to cause those bodhisattvas to have respect for that great multitude of word-hearers, for, as the scriptures teach, it is not proper for bodhisattvas to lack respect for word-hearers, and thus this Scripture praises the good qualities of the word-hearers. In the fifth place, it so describes them in order to cause others to have pure confidence in that multitude of word-hearers. There are also other multitudes gathered together in that assembly, but as the word-hearers and the bodhisattvas are preeminent, they are representive 43

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of these other multitudes. The Scripture says that "in this world a great multitude of gods, humans, devas, and so forth, heard what the Buddha said, were greatly elated, received it in faith, and put it into practice. "

Earlier it was explained that the Pure Land is characterized by the pure conscious construction of the utmost mastery. How then, [it is objected], can word-hearers and their like be included in that assembly without contradiction? [We answer that] there is no contradiction! If the word-hearers' understanding were just the same as that of the bodhisattvas, then there would be a contradiction. There would be a valid objection only if the capability of the word-hearers were identical with [that of the bodhisattvas]. But, although they dwelled in that same assembly, the word-hearers were like men born blind, because their karmic actions obstructed their [capability] to understand that pure wonder. Thus they were said to be completely unable to express the content of that pure wonder.

But, [it might be further objected], it is precisely because they were unable to understand that they should not have been included within that assembly! [We answer that they were included] because, even though they did not understand that pure wonder just as it is, yet they did see the transformation body preaching on this earth. Although that gathering was brought together into one, yet, in virtue of the force of their karmic actions, what each one saw and understood was different.

It is like somebody seeing real gold and calling it fire. Or it is like the four different kinds of sentient beings each seeing [the same object] differently. Or perhaps since they received the support of the Tathāgata's supernatural power, they were caused to attain the sight, hearing, and enunciation of that wondrous Dharma for a short while. There is no error in admitting that such transformations [in their consciousnesses can occur], for the Tathāgata's inconceivable power encounters no difficulty whatsoever in employing such states of meditation to deliver [sentient beings], since he desires to adorn that assembly in which he preaches the Dharma. Or perhaps [those word-hearers] were magical creations of the Buddha himself, or of the bodhisattvas. The Scripture says: "There was an unlimited community of great wordhearers. They were all docile sons of the Buddha. Their minds were completely liberated. Their wisdom was completely liberated. Their moral disciplinewas completely purified. They came to seek joy in the Dharma. They had heard 44

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much, retained, and accumulated what they heard. They thought good thoughts, spoke good words, did good deeds. Their wisdom was swift, quick, incisive, salvific, penetrating, great, expansive, unequaled. They had perfected that wisdom jewel. They had completed the three insights. They had attained the happy abode of the highest state of insight. [They dwelled] in that very pure, rich field. Their deportment was inspiring. The perfection of their great patience and gentleness was without decrease. Already good, they practiced the sacred teachings of the Tathāgata.

"

The Commentary explains: The phrase "there was an unlimited community of great word-hearers" means that because their number was difficult to count, they are said to be unlimited. Since they heard the Buddha's voice and entered the holy path, they were called word-hearers. Since they were monks (bhikṣus) who had left their homes, they were called a community. Since all of these word-hearers were of a lineage with extremely perceptive senses and perfections, they were termed great.

Another opinion holds that they were called great because they all dwelled at the result stage of no training.

However, the correct opinion holds that they were called great because these word-hearers, although they had as yet attained but meager results, were of undetermined lineage and were oriented toward great wisdom, [that is, when determined, their lineage would be that of the bodhisattvas]. Or perhaps they were termed great because of their large number. The First Quality:

Docility

Being such a great community,

"they were all docile.

" One opinion holds that

they were called docile because at the stage of training, they were free from the one hundred and twelve kinds of discriminative, gross passions that can be eliminated by insight, and so they were not obstinate, but [docile] like a tamed horse. Another opinion holds that they were called docile because at the stage of no training they were free from the one hundred and twenty-eight kinds of passion that can be eliminated by the practice of meditation, were not unyielding, [but,] like pure gold[, were pliable].

The correct opinion holds that they were called docile because, being of a lineage that turned toward wisdom and having the capability to elicit 45

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great results, they evolved skillful wisdom images, in accord with the Buddha's intention.

The Second Quality:

Sonship

The Scripture calls them "sons of the Buddha" because they are born of the true Dharma, as if they were born from the Bhagavat's mouth. Another opinion holds that they are called sons of the Buddha because, having become great word-hearers, they are able to maintain the buddha lineage without interruption. 299a

The Third Quality:

Liberation

The phrase "their minds were completely liberated" means that they were free from the covetousness of the triple world. As it has been taught, "Because

they were free from covetousness, their minds had attained liberation. " The

phrase "their wisdom was completely liberated" means that they were already free from all defiled ignorance. As it has been taught, "Because they were

free from ignorance, their wisdom had attained liberation. "

The Fourth Quality:

Pure Morality

The phrase "their moral discipline was completely purified" means that, as a scripture teaches,

"Those who have completed the six branches20 [of the rules for liberation] are said to be completely purified in their moral discipline (śīla).

" This means that they dwelled in the complete self-protection of pure morality and had perfected all their actions by modeling them on the rules for liberation. They were most scrupulous in regard to even the smallest transgressions and received instruction in the path of training. Or perhaps they were said to be completely purified because they had attained uncontaminated morality.

The correct opinion holds that they were said to have been completely purified because, dwelling in the stage of no training, they turned toward the Great Vehicle, because their own morality was pure, and because they practiced the bodhisattva precepts. 46

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The Fifth Quality:

Skillful Morality

The phrase "they came to seek joy in the Dharma" means that when they sought the true Dharma, they desired to reach great joy. This means that buddha wisdom does not seek after other things.

Or perhaps when they sought the Dharma, they avoided seeking things that might be censured or any bad conduct, in order to lead others to that joy. The correct opinion holds that these great word-hearers single-mindedly sought the joy of the Dharma and not fame, profit, or reputation. The Sixth Quality:

Scripture Learning

Because they were able to attentively listen to innumerable scriptures from beginning to end, they are said to "have heard much. " Because they were

able to keep in mind the meaning of what they had heard, it is said that "they retained what they had heard.

" Because they frequently cultivated in meditation these words and meanings, and even memorized them, it says that "they accumulated what they had heard.

"

The Seventh Quality:

Goodness

The Scripture says that "they thought good thoughts, spoke good words, and did good deeds" because these world-transcending arhats surpassed and opposed those teachings whereby fools think evil thoughts, speak evil words, and do evil deeds.

The Eighth Quality:

Wisdom

The Scripture speaks of "swift wisdom" because, since the three actions [of body, speech, and thought] were purified and they practiced in accord with wisdom, they quickly penetrated the meaning of the Dharma and the moral discipline (śīla) taught by the Buddha. For the same reason it speaks of "quick wisdom" since all their actions were said to have been quick. It speaks of "incisive wisdom" because they penetrated subtle meanings. It speaks of 47

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"salvific wisdom" because they attained that wondrous wisdom that is able to transcend transmigration. It speaks of "penetrating wisdom" because this wisdom is able to understand the cause for cessation. Because it arrives at certitude it is called penetrating, for it [penetrates] cessation inasmuch as it is able to understand its cause. It is called "great wisdom" because it responds to questions with a certitude that is never exhausted. It is called "expansive wisdom" because, with its deep and wide perfection, it reaches everywhere. Other scriptures also describe it as a deep, wondrous wisdom, which means that others are unable to exhaust its depths. It is called "unequaled wisdom" because it is superior to that of all those word-hearers of dull senses. It is called "the wisdom jewel" because this wisdom is able to elicit the highest meaning. They are said to "have perfected that wisdom jewel" because all these word-hearers were endowed with this wisdom.

The Ninth Quality: The

Three Insights

The phrase "they had completed the three insights" means that they had attained the three insights of the stage of no training, which are the insight of the wisdom which recalls former lives, the insight of the wisdom that knows the [conditions of the] death and birth [of all sentient beings], and the insight of the wisdom that exhausts the contaminated outflows. These three insights, which are attained by sharp faculties at the stage of no training, are called the three insights because they are free from foolish views on either defilement or nondefilement, or on the three times. One opinion holds that insight has wisdom as its nature and, since such wisdom is able to expel darkness, it comes to be called insight. Another opinion holds that since undefiled good roots are its nature, [such insight] reverses ignorance.

The Tenth Quality:

Concentration

The phrase "they attained that happy abode of the highest state of insight" means that they had realized the preeminent concentration that will not be reversed. 48

Chapter IV

The Eleventh Quality: Fruitfulness

The phrase ["they dwelled in that] very pure, rich field" means that being free from passion, just like a good field, they were able quickly to give rise to extensive, great fruit. The Twelfth Quality: Inspiring Conduct The phrase "their deportment was inspiring" means that they dwelled in the correct knowledge of all-inspiring conduct. The Thirteenth Quality: Patience

The phrase "the perfection of their great patience and gentleness was without decrease" means that they dwelled together at ease in the deep patience [that understands] suffering. The Fourteenth Quality: Perfection of Practice This means that all their practices had reached perfection. 49

Chapter 5: The Distinction between Wisdom and Cessation in Regard to the Great Word-hearers

Chapter V

The Distinction between Wisdom

and Cessation in Regard to the

Great Word-hearers

The basic [intent] of the Tathāgata's sacred Dharma is that sentient beings escape the sufferings of transmigration. Now all these word-hearers, having ascended to the stage of no training, did escape from transmigration and thus [the intent of that] sacred Dharma was fulfilled. [It may be asked that] since this was so, why then did [the Buddha] again [in this Scripture] teach them the doctrine?

We answer that he did so in order to cause them to turn to great wisdom. But, [it may be objected,] all these great word-hearers dwelled in the stage of no training and, when they had completed their last existence, they would certainly have entered eternally quiescent cessation. Furthermore, as other treatises explain, this place of quiescence is identical with awakening. Why then did he lead them to seek great wisdom, thereby experiencing suffering for such a long time? We answer that in their transformed condition there is no experience of suffering. Therefore the objection [that they would experience suffering] is invalid.

But, [it is objected,] because [their transformed condition] does involve the suffering implicit in all karmic formations, this objection is certainly valid, [for they do experience these karmic formations]! [We answer that] although they do pass through these sufferings [inasmuch as their transformed station of existence is karmically formed], yet there is no validity to the objection, because they are led to attain great joy and happiness in the Tathāgata's three bodies [and thus their transformed condition of existence is a manifestation of ultimate wisdom]. But, [it is further asked], all great happiness does not go beyond cessation, which they would have already attained [if they had entered cessation]. What 51

The Interpretation of the Buddha Land

then was lacking [in that cessation] that they should again seek after great wisdom?

[We answer that] although they did have the happiness of calm quiescence, yet they lacked the experience of that happiness, for the happiness of such an awakening would have eradicated innumerable good qualities, such as the happiness of experience.

Of what possible use is such a conditioned happiness, characterized by the suffering implicit in all karmic formations?

[We answer that] the state of being both conditioned and uncontaminated is similar to cessation. Because it is uncontaminated, it is not included in the suffering implicit in all karmic formations. Moreover, they attained awakening in order to be able to convert the multitudes of sentient beings who have to be converted and to lead them to escape transmigration. But, [the objection continues,] having already realized buddhahood, would they have lacked this ability [to convert beings]? [We answer that] from the beginningless beginning, the basic nature of the reality of sentient beings is that the different lineages of those who convert and those who are to be converted are interrelated. The absence of such an interrelationship implies the impossibility of conversion. Thus, by means of various kinds of skillful means, the Tathāgata converts all sentient beings and leads them to attain the result of awakening. He converts those whom he is to convert, [with whom he has a karmic relationship. Thus, if the great wordhearers were to have entered cessation, having no karmic relationship with any sentient beings, they could not convert those whom they were to convert]. If this be the case, then [it can be objected that] those word-hearers, whether they have eliminated seven rebirths or [only] one rebirth, whether they have eliminated rebirth in any superior world or whether they have just one remaining rebirth, whether they have attained a totally nonreflective cessation in any of these stages or in all their births, how could they once again cultivate wisdom causes for the duration of three incalculable eons? [We answer that] although they do attain total nonreflective cessation in all the stages imbued with passion, nevertheless, because of the power of their vows, they experience magical births and thus are able to cultivate wisdom causes for the duration of three incalculable eons. Therefore the objection is invalid.

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Chapter V

The state of total nonreflective cessation is not characterized by a multitude of causes and, when it occurs, there is a final cessation of rebirth. But this is not an eternal state of nonbirth, for while, in virtue of the power of their vows taken in concentration, dwelling for a long time within transmigration, they do have causes which engender birth, and thus their efforts are able to engender results for a long time. In their present bodies they develop and grow until they finally realize buddhahood. Just like those arhats who conserve their energies for a long life, they do not experience rebirth. This is as explained in the Treatise on the Stages of Yogic Meditation(Yogācārabhūmi): In such a case, do these word-hearers who turn toward wisdom abide in cessation without remainder and therein elicit the aspiration for supreme awakening (bodhicitta)? Or do they abide in cessation with remainder?

We answer that they abide only in cessation with remainder, [that is, in their bodies]. If they were to abide in cessation without remainder, it would be impossible for them to engender any activity and all their endeavors would cease.

But, [it is asked,] if they abide only in cessation with remainder and therein elicit the aspiration for supreme awakening, how is it possible for them to realize that supreme awakening in just one lifetime? The arhats certainly do not have any remaining support for another rebirth. How much less could they have a continuity of many rebirths? [But we know that many rebirths are necessary for the many practices requisite for the realization of supreme awakening. Therefore, these word-hearers could not possibly attain awakening in cessation with the remaining support of their present bodies.]

We respond that they are able to accomplish this because they increase their life spans. In many ways the Bhagavat depends on these word-hearers who have turned toward wisdom. With a deep meaning he said: "Whoever has well cultivated the four supernatural powers, he will be able to remain [in his body] for one eon, or again for another eon.

" This "another eon" can mean more than just one additional eon. But, although they expand their life spans and elicit the aspiration for supreme awakening, their practice is extremely halting because they 299c

53

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have a predilection for cessation. They are not the equals of those bodhisattvas who have just elicited the aspiration [for wisdom] and are beginning their practices. But, by increasing their life spans, they maintain their sense bodies, although each creates a transformation body and, in the presence of their brethren, they skillfully manifest final cessation in [entering into] a cessation without any remainder [and they seem to die]. It is for this reason that all think: "Venerable So-and-so has passed into cessation without remainder and has entered final cessation.

" But in fact, because they maintain their sense bodies, they go to distant places in this world-realm of Jambudvīpa at will and dwell there. Even the gods are unable to identify them. How then could other sentient beings be able to identify them? Because they do delight in cessation, they journey to various world-realms and approach buddhas and bodhisattvas in order to honor them. Being equipped with the practices of wisdom, they are on the sacred path. But when they become negligent, then various buddhas and bodhisattvas exhort them and, being so exhorted, they are able to be more careful in their practices. Furthermore, these word-hearers who turn toward wisdom, whether in the stage of training or of no training, are able to renounce their vows as word-hearers, [for in fact they are of undetermined lineage. They are in these stages] because their sense natures have differences and because their supporting causes have differences. If they are in the stage of no training, they will turn toward wisdom because of the force of their vows taken in concentration and, because they manifest a body which has previously been created and variously equipped, they will engender a continuity of results for a very long time indeed. They will gradually increase their eminence until they realize awakening and their abilities will then become exhausted. Although such results are directly produced by the contaminated causes [of their imperfect practices], yet they are assisted by their uncontaminated vows taken in concentration. This is what is termed the inconceivable transformation of transmigration. If, however, they turn toward wisdom in the stage of training, either their remaining passions have yet the force to produce rebirth, and then, in that last rebirth, they will suppress passion, because that last body will be 54

Chapter V

equipped with the power to elicit vows in concentration and, as explained above, they will then reach awakening; or, since they have already turned their minds toward wisdom, they have already suppressed all passion because the body they manifest is equipped with the power to elicit vows in concentration. As above explained, they will reach the realization of awakening. But in either case they employ the assistance of uncontaminated concentration vows. Those who have no passion are supported on the inconceivable bodies of transformation, while those who are yet influenced by the force of passion are supported on the fragmented bodies of karmic maturation. But when we speak of the transformations created by these word-hearers, it is not [always] necessary to make such fine distinctions.

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Chapter 6: The Good Qualities of the Bodhisattvas

Chapter VI

The Good Qualities

of the Bodhisattvas

The Scripture says: "There were also present there an unlimited number of bodhisattva-great beings (mahāsattvas) who had assembled from all buddha lands. They all dwelled in the Great Vehicle. They traversed that Dharma of the Great Vehicle. Their minds were equal in regard to all beings. They were free from all discrimination of kalpa and non-kalpa. They had suppressed all inimical forces. They were far removed from the thought-binding discrimination of all the word-hearers and individually enlightened ones. They were sustained by enjoyment and delight in that expansive great taste of the Dharma. They rose above the five dreads. They had assuredly entered the state of no returning. They mitigated the oppressive lands that torment sentient beings and appeared before them. These wondrously born bodhisattvas were of the highest order.

"

The Commentary explains: They are called bodhisattva-great beings because, in seeking wisdom, they understood all three vehicles (i.e., of wordhearers, of individually enlightened ones, and the Great Vehicle) so as to select the greatest. Because their object was wisdom (bodhi), they are called bodhisattvas (wisdom-beings). They have perfected their great vows whereby self-benefit benefits others, for they have sought great wisdom in order to benefit sentient beings. Also the term "being" [in the phrase great being] has the meaning of courage and thus they are called bodhi-beings, since they have progressed courageously in their quest for great wisdom. Again, they are called great beings because they completely understood all states of existence in order to select that of supramundane bodhisattvas. The Scripture praises the good qualities of these bodhisattvas in order to dispel any contemptuous feelings on the part of sentient beings. Other [texts] say that all the multitude of word-hearers must respect all those bodhisattvas who for a long time have practiced celibacy. Furthermore, these 57

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300b

bodhisattvas are honored in order to lead sentient beings to engender pure faith. How much more then [should they have faith] in the tathāgatas. In praising the good qualities of these bodhisattvas, the Scripture explains that they have three greatnesses in virtue of which they are called great beings. The first is the greatness of their numbers, in that they are immeasurable. The second is the greatness of their good qualities, in that they abide in the Great Vehicle, roam in the Great Vehicle, and so forth, [as explained in the Scripture]. The third is the greatness of their action, in that they mitigate the passions of all sentient beings. Such a benefiting and gladdening of sentient beings is the action of these bodhisattvas.

The phrase "they assembled from all buddha lands" means that they came and assembled to hear the Dharma from all kinds of buddha lands in the ten directions. There must have been some bodhisattvas from this lower worldrealm among those bodhisattvas who assembled there, but the Scripture says only that bodhisattvas from different places assembled there. They did not come to that assembly just because they wanted to control indolence and pride, rather they came from their world-realms because they wanted to hear the Dharma and they were not led there by others. They were all endowed with great supernatural powers and had each come from their far-distant realms. But how do we know that those other [word-hearers] did not come to that assembly? Above, the Scripture did not say that the multitude of wordhearers came to that assembly because they remained where they were. When it says that they came to that assembly from different places, this refers to the bodhisattvas. The Scripture, however, speaks in general terms and so does not make this distinction.

In regard to the greatness of their good qualities, we must recognize nine kinds of qualities.

The First Quality:

The Greatness of Their Zeal

This means that "they all dwelled in the Great Vehicle" because of the force of their zeal. Being firmly established in that Great Vehicle, they save sentient beings, cause them to escape transmigration, and lead them to elicit the aspiration for supreme wisdom. 58

Chapter VI

The Second Quality:

The Greatness of Their Cause

This means that "they traversed the Dharma of that Great Vehicle, " that is, the

ten stages, in order to successively hear, reflect on, and meditate on [that Dharma]. The Third Quality:

The Greatness of Their Object

This means that "their minds were equal in regard to all beings" [who are the objects of their compassionate actions], for in virtue of their great compassion and impartial, skillful means, they had attained equality between self and others in regard to all sentient beings. The Fourth Quality:

The Greatness of Their Time

This means that "they were free from all discrimination of kalpa and nonkalpa" in that they were impartial to all time (kalpa) as if it were all one single instant. [In the above sentence] kalpais called vikalpa,discrimination. It is because they were free from all such discrimination in regard to all kalpas, eons, or all non-kalpas, non-eons, that they did not discriminate kalpa from non-kalpa. [Not discriminating any time periods], they were able to practice for a long time without becoming weary. The Fifth Quality: The Greatness

of Their Nondefilement

This means that "they had suppressed all inimical forces" in that, because they had abandoned all acquisitions, they were able to suppress inimical forces. As it is said,

"When a bodhisattva knows that all acquisitions have no enduring reality and he does not covet them in his mind, then he is able to suppress all inimical forces.

"

The Sixth Quality: The Greatness

of Their Attention

This means that "they were far removed from the thought-binding discrimination of all word-hearers and individually enlightened ones" in that they 59

The Interpretation of the Buddha Land

had severed and were far apart from that kind of attention that occurs in the two vehicles.

300c

The Seventh Quality: The Greatness

of Their Sustenance

This means that "they were sustained by enjoyment and delight in that expansive, great taste of Dharma" in that they took as their sustenance joy in the taste of the Dharma of the Great Vehicle.

The Eighth Quality: The Greatness

of Their Purity

This means that "they rose above the five dreads" in that the purity of all their [three] actions of body, speech, and thought delivered them from all dread. They did not transgress the precepts (śīla), nor have any reason to dread falling into evil destinies. The five dreads are insecurity, the dread of evil spells, the dread of dying, the dread of evil destinies, and the dread of going before crowds. When they had realized the land of pure thought and happiness, all these five dreads were removed.

The Ninth Quality: The Greatness

of Their Attainment

This means that "they had assuredly entered the state of no returning" in that they single-mindedly had attained the prediction of omniscience, for in this stage they assuredly would not retrogress. In the first seven stages they still were involved in the work of intensified effort and therefore had not yet attained the effortless path of no returning. But in the other stages, in virtue of the fact that they were not so involved in the work of intensified effort, they had assuredly entered the stage of no returning. Because the stage of no returning is an effortless path, an assured entry, the Scripture says that they assuredly entered the stage of no returning.

Then in the greatness of their action,

"they mitigate the oppressive lands

that torment sentient beings and appear before them.

" This phrase means that

all bodhisattvas are able to mitigate the oppressive lands of internal and external suffering that afflict sentient beings and for this purpose they render themselves visible to them. Since their land is one of great mercy and compassion, they 60

Chapter VI

are able to mitigate the sufferings of all internal ills and the oppression that comes from the coveting of externals. Because these two [actions] bring benefit and happiness to sentient beings, those who have attained such are said to have come to the perfection of action.

Again [there is a further commentary on these nine good qualities, which is presented below].

The First Quality: The Greatness

of Their Abiding

The phrase "they all dwelled in the Great Vehicle" means that in virtue of dwelling in the stage of joy they had realized the all-pervasive Dharma realm of ultimate truth, for then they first realized the ultimate truth of the doctrine of the Great Vehicle and are therefore said to abide in the Great Vehicle. The Second Quality: The Greatness

of Their Moral Discipline

The phrase "they traversed the Dharma of that Great Vehicle" means that in the stage of purification they practiced the three kinds of bodhisattva moral discipline. The doctrine of the practice of the Great Vehicle is identical with the three kinds of moral discipline.

The Third Quality: The Greatness

of Their Concentration

The phrase "their minds were equal in regard to all beings" means that in the stage of illumination they had attained all preeminent concentrations, elicited the four immeasurables, and impartially brought benefit and happiness to all sentient beings.

The Fourth Quality: The Greatness

of Their Nondiscrimination

The phrase "they were free from all discrimination" and so forth means that in the stage of radiance they had attained the thirty-seven factors favorable to wisdom, were apart from all kinds of discrimination, and did not distinguish discrimination from nondiscrimination. Discrimination means the discrimination of the view of self, which is abandoned by insight. This is already 61

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severed in the stage of joy. Nondiscrimination means the innate view of self, which is abandoned [only] by the practice of meditation. In this stage it is severed. All the states associated with these two kinds of self-view are called all the kinds of discrimination here, for one differentiates them in terms of their operation. Although they are progressively eliminated [in the course of the stages], yet this explanation, [in saying that they are abandoned at this fourth stage], gives a general description of them, just as the fourth meditation is said to be apart from both suffering and joy, or the result of the third [meditation] is said to be apart from the five lower obstacles, [when in fact these things are also abandoned progressively over the course of the stages]. [But there are differences of opinion as to just which self-view is severed at this stage of radiance.] One opinion holds that at this stage the innate passions of the thinking consciousness are completely severed. A second opinion holds that at this stage the innate self-view of the perceiving consciousness is completely severed, not of the thinking consciousness, because in the seventh stage of far-reaching there is yet some subtle functioning of subtle passion. If such were lacking there, then the thinking consciousness would have no support for defilement and consequently would not be similar in support to the five sense consciousnesses. If these subtle delusions of the thinking consciousness were already severed, then the gross delusions of the perceiving consciousness would not function in the fifth, sixth, and seventh stages. Such, however, would contradict the teaching of the Treatise on the Stages of Yogic Meditationand the Scripture on the Explication of Underlying Meaning.Then such a state would be similar to the diamondlike concentration as it occurs in the two vehicles since, if the delusions of the thinking consciousness together with the subtle passion of the perceiving consciousness were both severed at the same moment, then [it would be the same as the case of the arhat where] the subtle passions of the thinking consciousness were first severed and the gross passion of the perceiving consciousness was severed later. Therefore, in this fourth stage [of radiance] one attains the wisdom cessation of no-self in the perceiving consciousness, but the innate self-view is not yet severed and the subtle passion of the thinking consciousness, in addition to some delusion in the perceiving consciousness, remains to be severed by the practice of meditation. Thus when the Scripture speaks of suppressing and being freed [from all kinds of discrimination], this is not to be understoodas an 62

Chapter VI

absolute cessation. When one reaches the diamondlike mind in the tenth stage of the Dharma cloud, then all is instantaneously severed and annihilated, because their seeds are uprooted by the practice of meditation. The Fifth Quality: The Greatness

of Their Equality

The phrase "they suppress all inimical forces" means that at the stage of invincibility they see that the Four Noble Truths are all of an equal nature, and they suppress the inimical force that makes distinctions between appropriating transmigration and cessation. The Sixth Quality: The Greatness

of Their Insight

The phrase "they were far removed from the thought-binding discrimination of all word-hearers and individually enlightened ones" means that in the stage of presence they gain the insight that the twelve conditions which give rise to both defilement and purification are all of an equal nature, and they are thus far removed from the thought-binding discrimination of the two vehicles, which does distinguish between the defilement of oppression and the purification of joy.

The Seventh Quality: The Greatness

of Their Realization

The phrase "they were sustained by enjoyment and delight in that expansive, great taste of the Dharma" means that in the stage of far-reaching they had realized the imageless truth, and in the wisdom of emptiness they gave rise to preeminent practice and enjoyed the great Dharma.

The Eighth Quality: The Greatness

of Their Liberation

The phrase "they rose above the five dreads" means that in the stage of steadfastness all passion no longer functioned for them. It was because they had been liberated from the causes for the five dreads that they are said to have risen above these five dreads. The results of these five dreads had already been severed in the stage of joy.

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