T1593 The Summary of the Great Vehicle, Revised Second Edition

Chapter IV

The Distinguishing Characteristics

of the Cause and Result of This Entry

1. We have now explained the entry into the distinguishing characteristics of the knowable. How then should we understand the distinguishing characteristics of the cause and result of this entry? By means of the six perfections: giving (dåna), discipline (Ω∆la), patience (k≈ånti), zeal (v∆rya), meditation (dhyåna), and wisdom (prajñå).

How are these six perfections the cause for gaining insight into conscious construction-only? How are they the result of such insight? All bodhisattvas who abide within this true doctrine are unattached to their own prosperity. They are without fault against discipline. They are not worried over su›ering. They are not lazy or indolent in meditation. Thus being unfettered to the causes of distraction, they constantly practice one-pointedness of mind, and examining all things in truth they gain insight into conscious construction-only. Having already entered the realm of conscious constructiononly, in virtue of these six perfections, the bodhisattvas then attain the six perfections of a purified and committed disposition. Therefore even if they do not intensify their e›orts in regard to the six perfections, in [their] commitment to true discourse and in their reflections of spiritual relish, pleasure, and delight, they continually cultivate [the six perfections] without respite. Therefore they cultivate the six perfections to their final fullness. 2. In reference to this stanzas state:

Cultivating radiant qualities to perfection,

Bodhisattvas attain a subtle patience in

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This great discourse [on the perfections], deep and broad, Of their own vehicle.

Aware that there are only ideas and

Attaining a wisdom that clings not,

Their purity of commitment

Is described as a stage of purified disposition. Abiding in the outflow of doctrine,

Bodhisattvas see all Buddhas, past and future; Knowing that awakening is near,

Without di‡culty they will attain it easily.

3. (Placed at end of this chapter under number 14.) 4. Why are there only six perfections? Because there are only six defiled obstacles that they are meant to counter, because they are the basis for all Buddha qualities, and because they are a support toward maturing all sentient beings. The perfections of giving and discipline are meant to counter the causes that prevent embarking [upon the religious life], i.e., attachment to possessions and home. When one has embarked upon practice, the perfections of patience and zeal are meant to counter the causes of retrogression and spiritual debility, i.e., the opposition from other transmigrating sentient beings and weariness in one's e›orts at bolstering virtues over a long period of time. After one has embarked upon practice and overcome this retrogressive debility, the perfections of meditation and wisdom are meant to counter the causes of loss, i.e., distraction and false wisdom. Therefore the perfections are established to counter these six defiled obstacles. They are numbered as six because they are a basis for all the Buddha qualities. The first four perfections are causes of nondistraction, and the perfection [of meditation] is the essence of nondistraction. By relying on this state of nondistraction, one can truly understand the truth of all things [in the perfection of wisdom]—whereupon all the true qualities of a Tathågata are generated. Therefore they are six because they are a basis for all 72

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the Buddha qualities and because they are a support toward maturing all sentient beings. The perfection of giving succors sentient beings. The perfection of discipline avoids injury to sentient beings. The perfection of patience enables those who su›er abuse from others to avoid feelings of revenge. The perfection of zeal brings forth good roots in others and eliminates bad roots. Thus benefited in this fashion, all sentient beings become docile and their distracted minds are led to concentration, and thence to liberation, for this is the significance of meditation and wisdom. Because bodhisattvas teach them through these six perfections, sentient beings mature. They are six because they support the maturation of sentient beings. These are the reasons why there are six perfections. 5. What are the distinguishing characteristics of the six perfections? They are all characterized through six kinds of excellences: 1) unparalleled support—their support is the arising of the mind of supreme awakening; 2) unparalleled resources—all three levels of resources that are attributed to the perfections are fully cultivated by the bodhisattvas; 3) unparalleled tasks—the tasks of gladdening and benefiting sentient beings, for all the perfections of bodhisattvas are intended to accomplish these two tasks; 4) unparalleled skillful means, i.e., nonimaginative wisdom—all the perfections practiced by the bodhisattvas are included within their nonimaginative wisdom; 5) unparalleled orientation—all the perfections practiced by the bodhisattvas who turn toward supreme awakening are assuredly directed toward the result of universal wisdom; and 6) unparalleled purification—the two obstacles of passion and to knowledge are utterly eliminated without remainder, for all the perfections practiced by bodhisattvas progressively eradicate these two obstacles until they are obliterated. Is all giving a perfection? Are perfections always giving? It can be that giving is not a perfection and that there is a perfection that is not giving. It is also possible for giving to be a perfection and for there to be a non-perfection that is not giving. The same four possibilities apply to the other perfections also. 6. Why are the six perfections presented in the above sequence? 124c

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The Summary of the Great Vehicle Because the earlier ones lead toward the arising of the later ones and because the former ones are purified by the later ones. 7. What are the nominal definitions of the six perfections? From what etymologies are they derived? The term perfection,

"

påramitå,

" means that in surpassing

and going beyond the good roots of the perfections of persons in the world, word-hearers, and solitary enlightened ones, one is enabled to reach that far shore (påramitå). Giving,

"dåna,

"is called "då"because it destroys miserly envy and eliminates bitter poverty (dåridrya). It is called " na"because

it makes (ånayati) one a wealthy lord, prosperous and resourceful. Discipline,

"Ω∆la,

" is called "Ω∆" because it abates (Ω∆t∆karoti) depraved and evil practices. It is called "la"because it is conducive (laµ bhayati) to good practices and concentration. Patience,

"kŌnti,

"is called "k≈å"because it eradicates (k≈å yati) anger and hatred. It is called "ti"because it is conducive to peace (k≈eme ti≈†hati) for self and others. Zeal,

"

v∆rya,

"is called "

v∆"because it eradicates (vimocayati) indolence and evil states. It is called " rya"because without failure

its practice leads to (niryati) innumerable good states. Meditation,

"dhyåna,

" is called "dhyå"because it eliminates (vidha mati) distractions. It is called " na"because it elicits (åna yati) a mind focused on an inner object. Wisdom,

"

prajñå,

"is called "

pra"because it eradicates (pra√a -Ωati) all false views and wisdoms. It is called "jñå"because it truly knows (jånåti) all things in their varieties. 8. What are the cultivations of these perfections? In sum there are five cultivations: 1) the cultivation of methods of exercising e›ort, 2) the cultivation of commitment, 3) the cultivation of reflection, 4) the cultivation of eminent wisdom in skillful means, and 5) the cultivation of benefit for others. On the first four see above. The cultivation of benefit for others means that in their spontaneous activity and non-abandonment of Tathågata deeds, all Buddhas cultivate the perfections again and again until they reach fullness. Now the cultivation of reflection refers to the practices com-74

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prised in the reflections of spiritual relish, pleasure, and delight, [each of which] includes six aspirations: the vast aspiration, the long-term aspiration, the joyous aspiration, the benevolent aspiration, the great resolve aspiration, and the good aspiration. [In regard to the reflection of spiritual relish], the vast aspiration means that the bodhisattva considers the millions of eons it takes him to reach supreme awakening as a single instant, and at each instant he abandons his physical life and worships the Tathågatas, making o›erings of all the seven-jeweled world realms more numerous than the sands of the Ganges River. From his initial commitment until he enters and abides in purified awakening, that bodhisattva's aspiration toward giving is insatiable. Similarly on innumerable occasions at each instant that bodhisattva, in the burning fire that fills the trichiliocosm, assumes the four deportments in all his actions and, even though bereft of all possessions, he always keeps present and practices thoughts of discipline, patience, zeal, meditation, and wisdom—until he enters and abides in the final, purified awakening. The bodhisattva's aspiration for the other perfections is also insatiable. It is this insatiable mind for the perfections that is meant by the bodhisattva's vast aspiration.

The long-term aspiration means that from his initial commitment until he becomes awakened, the bodhisattva does not abandon this insatiable mind.

The joyous aspiration means that in his deeds of benefiting others through the practices of the six perfections, the bodhisattva always elicits unparalleled joy, such as cannot be realized by those sentient beings whom he benefits.

The benevolent aspiration means that, after benefiting sentient beings through his practice of the six perfections, the bodhisattva sees those sentient beings as more benevolent than he himself, rather than the reverse.

The great resolve aspiration means that the bodhisattva provides all sentient beings with good roots of virtue generated through his six perfections and with an unattached intent directs [his meritorious e›orts] to lead them to attain their longed-for 75

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reward.

The good aspiration means that the bodhisattva makes available for the common use of sentient beings all the meritorious good roots of his practice of the six perfections, so that they all may be directed toward supreme awakening.

It is thus that the bodhisattva practices the reflection of spiritual relish embodied in these six aspirations. The bodhisattva's reflection of spiritual pleasure embodied in the six aspects means that he takes pleasure in the meritorious good roots engendered in these six aspects by innumerable other bodhisattvas.

The bodhisattva's reflection of spiritual delight embodied in these six aspirations means that he delights in all sentient beings cultivating the six perfections with these six aspirations and that he himself vows to do the same until such practices lead to awakening. Those who hear about the bodhisattva's practice of reflection in these six aspirations and who engender a single mind of faith will attain immeasurable and limitless accumulations of merits; and all obstacles from their evil actions will be utterly obliterated. If ordinary people, upon hearing, attain such immeasurable and limitless merit, what can we say about the exhaustive practices of a bodhisattva?

9. What are the subdivisions of these perfections? Each has three subdivisions:

Giving: the giving of doctrine, of possessions, and of fearlessness. Discipline: that which restrains, that which assembles good qualities, and that which benefits sentient beings. Patience: that which endures harm from others, that which accepts su›ering, and that which observes things [with equanimity]. Zeal: that which incites oneself to e›ort, that which intensifies one's e›orts, and that which lacks shrinking, diminution, or satiety. Meditation: that which establishes pleasant residences, that which engenders supernatural powers, and that which benefits others.

Wisdom: preparatory to nonimagination, nonimagination, and 76

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that which is attained subsequent to nonimagination. 10. What is the content of these perfections? All good qualities are fundamentally present in these six perfections, since these [good qualities] are the outflowing results of these perfections and since [the perfections] are conducive to all good qualities. 11. How does one know that the [vices] opposed to these perfections include all the passions? Because of their nature [as attachment], because they cause the arising of those [states of greed, anger, and delusion], and because they are the results that flow from those states.

12. What are the merits of these perfections? In their transmigratory course bodhisattvas [by means of these perfections] have mastery over positions of great wealth, high birth, an assembly of followers, success in their e›orts to produce great riches, absence of sickness and pain, a lessening of desire, and intelligence in all arts and learning. At will, without losing the pleasures of their wealth, they benefit sentient beings, since this is their proper activity. The merits of the six perfections cultivated by those bodhisattvas remain unchanging until they enter and abide in final, purified awakening.

13. What is the reciprocity between the perfections? The Worldhonored One has spoken of all these perfections under the name of any single perfection, for his intent was to show that the cultivation of any perfection is aided by all the others. 14. Here a stanza states:

Number, character, sequence,

Names, cultivations, subdivisions, and content, [Vices] countered, merits, and reciprocity,

Demonstrate the significance of the perfections. 77

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Chapter V

The Distinguishing Characteristics

of the Diverse Practices in Regard

to Entering the Cause and Result

1. We have now explained the distinguishing characteristics of the cause and result of entry into the characteristics [of the knowable]. What then are the excellences in [practicing] the causes and [achieving] the results of this entry?

They are the ten bodhisattva stages: 1) the stage of joy (pramuditå-bh¥mi), 2) the stage of stainlessness (vimalå-bh¥mi), 3) the stage of bright radiance (prabhåkar∆-bh¥mi), 4) the stage of blazing fire (arci≈mat∆-bh¥mi), 5) the stage di‡cult to conquer (sudurjayå-bh¥mi), 6) the stage of presence (abhimukh∆-bh¥mi), 7) the far-reaching stage (d¥raµgamå-bh¥mi), 8) the stage of imperturbability (acalå-bh¥mi), 9) the stage of subtle wisdom (så dhu mat∆-bh¥mi), and 10) the stage of the Dharma cloud (dharma meghå-bh¥mi). Why is their number fixed at ten? Because they counter the ten ignorances that occlude these stages, for the ten ignorances act as obstacles to the ten manifestations of the reality realm. What are the characteristics of these ten manifestations of the reality realm?

In the first stage one should understand the reality realm as omnipresent. In the second stage one should understand the reality realm as most excellent. In the third stage one should understand the reality realm as an excellent outflow. In the fourth stage one should understand the reality realm as ungraspable. In the fifth stage one should understand the reality realm as undi›erentiated in its continuity. In the sixth stage one should understand the real-79 126a

The Summary of the Great Vehicle

ity realm as undefiled and unpurified. In the seventh stage one should understand the reality realm as undivided by multiplicity. In the eighth stage one should understand the reality realm as without increase or decrease. In the ninth stage one should understand the reality realm as supporting the mastery of concentrations, lands, and wisdoms. In the tenth stage one should understand the reality realm as supporting mastery over actions and the methods of meditative formulas and concentrations. On this point stanzas state:

Omnipresent and most excellent,

Excellent outflow and ungraspable,

Undi›erentiated and neither defiled nor purified, Undivided by multiplicity,

Without increase or decrease, and

Supporting four kinds of mastery—

Support for actions, as well as for formulas and concentrations.

These two stanzas from the Analysis of the Middle and the Extremes should be understood. Note that these ignorances are [considered to be] undefiled for adherents of the two vehicles, but defiled for bodhisattvas.

2. Why is the first stage called that of joy? Because therein one first attains the ability to benefit both self and others. Why is the second stage called that of stainlessness? Because therein one is far removed from stains that would violate the bodhisattva discipline. Why is the third stage called that of bright radiance? Because therein, relying on unfaltering concentrations and contemplations, one supports the light of the great doctrine. Why is the fourth stage called that of blazing fire? Because therein the virtues favorable to awakening burn up all obstacles. Why is the fifth stage called di‡cult to conquer? Because therein the two wisdoms of truth and convention stand in sharp contrast and are di‡cult to unify and bring together. 80

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Why is the sixth stage called that of presence? Because therein, relying on a wisdom of the twelvefold dependent co-arising, one is able to bring to presence the perfection of wisdom. Why is the seventh stage called far-reaching? Because therein one arrives at the final limit through energetic practices. Why is the eighth stage called that of imperturbability? Because therein one cannot be moved by any image or mental activity.

Why is the ninth stage called that of subtle wisdom? Because therein one supports the most excellent and unoccluded wisdoms of investigation.

Why is the tenth stage called that of the Dharma cloud? Because therein an awareness of the unity of all doctrines lies silent within meditative formulas and concentrations, because one removes from view the gross obstacles, just as a cloud covers the sky, and because one brings the Dharma body to perfection. 3. How does one attain these stages? In four ways: 1) in virtue of having attained commitment, i.e., one assuredly engenders commitment at each stage; 2) in virtue of having attained practice, i.e., one has attained the ten true practices of doctrine proper to each stage; 3) in virtue of having attained penetration, i.e., when one has first penetrated to the reality realm of suchness at the first stage, he can then penetrate all stages; and 4) in virtue of attaining accomplishment, i.e., one arrives at the summit of practice through these ten stages.

4. How should one describe the practices of these stages? When all the bodhisattvas in each and every stage embark on their practices of quietude and insight, they accomplish them through five practices: 1) general practice, 2) practice without images, 3) e›ortless practice, 4) fervent practice, and 5) insatiable practice. All the stages have these five practices.

These five practices in all stages engender five results: 1) at each instant one can destroy the bases for all downward proclivities; 2) one transcends the confused notion of multiplicity and delights in doctrine; 3) one sees the light of the good doctrine 81

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everywhere as unlimited and undiscriminated; 4) as the pattern of imagining is converted, one attains the constant pattern of its purified aspect, and his continuity [of consciousness] fully perfects the Dharma body; and 5) one assembles the proper causes, stretching continuously forth from one high stage to the next. 5. In these ten stages one practices the ten perfections in sequence. In the first six stages one practices the six corresponding perfections, while in the later four stages, the four [further] perfections are practiced: 1) the perfection of skillful means—one gives the merits from good roots nurtured through the six perfections to all sentient beings equally so that they may be directed toward supreme awakening; 2) the perfection of vows—this perfection encompasses the variety of vows whereby one excites future causes for engendering the six perfections; 3) the perfection of powers— through the practices of thoughtful investigation, powers subdue everything that counters the perfections and brings forth the six perfections in an uninterrupted continuity; 4) the perfection of knowledge—this perfection establishes the understanding of the first six perfections and causes bodhisattvas in the great assemblies to experience delight in doctrine and to mature sentient beings. The last four perfections are comprised within that wisdom that is attained subsequently to nonimagination. As taught in the scriptural collections on the perfections, not all the perfections are practiced simultaneously in all stages. Indeed, these teachings [in the scriptures] explain all this in detail. 6. In practicing the ten stages, when does one arrive at their fullness?

Practitioners arrive at their fullness in five gradations—some after three incalculable eons, some after seven, and some after thirty-three.

What are these five gradations? [In the case of those who will arrive after three eons,] the practitioner engaged in [the first gradation of] practicing resolve completes [this gradation] in one incalculable eon [before entry into the ten stages]. That practitioner is engaged in [the second gradation of] practicing purified aspiration 82

Chapter V

[after entry into the stages], in [the third gradation of] practicing with images [from the first to the sixth stages], and in [the fourth gradation of] practicing without images [after the seventh stage], which accounts for the second incalculable eon. Thereafter, that practitioner is engaged in [the fifth gradation of] e›ortlessly practicing [without images] until in the tenth stage he completes the third incalculable eon.

At times it takes seven incalculable eons. Before entering the stages there are three: one eon in being undetermined, one in being determined, and one in receiving a prophecy [of awakening]. During the stages there are four eons: one based on reality and truth, one based on abandonment, one based on quiescence, and one based on wisdom.

At times it takes thirty-three. Three eons in the stage of skillful means: one of faith practice, one of zealous practice, and one of oriented practice. Then for each of the ten stages there are three eons: entry, abiding, and departure. Thus the ten stages of true practice are fulfilled over these eons.

With good roots and vow power,

Firmness of intent and excellence of progress,

In three incalculable eons,

It is said, true practice becomes perfected.

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Chapter VI

The Distinguishing Characteristics

of Learning Discipline

1. We have now explained the excellences in the practices of the causes of entry and its results. What then are the distinguishing features of learning discipline?

It is as taught in the chapter "On Receiving the Bodhisattva Discipline" in the Bodhisattva Stages(Bodhisattvabh¥mi). In summary there are four excellences: 1) excellence in its varieties, 2) excellence in its common and specific rules, 3) excellence in its extensiveness, and 4) excellence in its profundity. 2. Its excellence in varieties is threefold: discipline that restrains, discipline that accumulates good states, and discipline that benefits sentient beings.

Herein discipline that restrains is the support of the other two. Furthermore discipline that accumulates good states is the support for engendering the Buddha qualities, while discipline that benefits sentient beings is the support for maturing sentient beings. 3. Its excellence in rules common [also to the discipline of wordhearers] means that this is a discipline whereby the bodhisattva is far removed from what is fundamentally sinful [such as murder, theft, and illicit sensual desire].

Its excellence in rules specific [to bodhisattvas] indicates a discipline whereby a bodhisattva is far removed from prohibitions about sin—thus where a word-hearer would sin, a bodhisattva remains sinless or, contrariwise, a bodhisattva can sin where a word-hearer would remain innocent. Bodhisattva discipline governs [acts of] body, speech, and mind, while a word-hearer's discipline governs only [acts of] body and speech. Therefore mental sins can occur for a bodhisattva that do not hold for a word-hearer. 85

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In sum the benefit to sentient beings brought about by his acts of body, speech, and mind are faultless. In such deeds all bodhisattvas must put into practice the training they have received. This is how to understand the excellence of these disciplines, both common and specific.

4. Its excellence in extensiveness has four varieties: 1) the extensiveness of [the bodhisattva's] many immeasurable trainings, 2) the extensiveness whereby he embraces immeasurable merits, 3) the extensiveness whereby he embraces the aspiration toward joy and benefit for all sentient beings, and 4) the extensiveness that supports supreme awakening.

5. Its excellence in profundity means that even if a bodhisattva would in his superior wisdom and as a skillful means commit the ten [sinful] acts of murder, and so on, he would nevertheless remain unsullied and guiltless, gaining instead immeasurable merits and quickly attaining the excellent result of supreme awakening. Furthermore the acts of body and speech brought about through transformation also pertain to the profound discipline of a bodhisattva. Through such discipline at times he assumes the role of a king, even inflicting torment on sentient beings to establish them in the code of discipline. Or he may manifest varieties of former lives, thereby bringing some to su›er distress and resentment against their su›ering, while he leads others by cajoling, benefiting, and bringing them security. When they have first elicited a mind of faith, then he causes them to mature their good roots in the holy paths of the three vehicles. This is the excellence of the bodhisattva's profundity of discipline. 6. These fourfold excellences summarize the discipline upheld by the bodhisattva. In virtue of these the superiority of his discipline is incalculable, as the Buddha taught in the Extensive Scripture on the Call to Discipline (P'i na yeh ch'ü sha p'i fo lüeh ching). 86

Chapter VII

The Distinguishing Characteristics

of Thought Training

1. We have explained above the excellence of training in discipline. What then is the excellence of thinking? In sum it is sixfold: 1) its object, 2) its varieties, 3) its countering force, 4) its aptitude, 5) its evocations, and 6) its deeds.

2. Its object: [this thinking] focuses on the doctrine of the Great Vehicle.

3. Its varieties: it encompasses sundry states of concentration, such as the Great Vehicle light concentration, the merit-accumulation royal concentration, the illustrious protector concentration, and the heroic march concentration.

4. Its countering force: focusing on the pervasive meaning of all things, this wisdom uproots all the debilitating obstacles in the foundational consciousness, just as one wedge dislodges another wedge. 5. Its aptitude: maintaining concentrated joy in this present world, one can at will be born into eminent stations. 6. Its evocations: it can elicit unhindered supernatural faculties in all world realms.

7. Its deeds: it engenders and is endowed with the great supernatural powers, to make [worlds] tremble, to blaze up, to pervade [with light], to bring about manifestations, to transform things, to go and to come, to bring near that which is far, to render minute that which is large and vice versa, to incorporate all material forms [in the universe] into one's own body, to take on the same form [as those to be saved] in entering the great assemblies, to appear and disappear, to suppress and block the supernatural powers of others through the eight masteries, whether to bestow on others abilities, memory, and happiness or to emit light on them. 87

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8. It can engender all deeds, di‡cult and true, for it embraces the ten true deeds that are di‡cult to practice: 1) the di‡cult practice of one's own personal acceptance, in taking on the good vows for awakening; 2) the di‡cult practice of not faltering, for the many su›erings of transmigration do not cause one to turn back; 3) the di‡cult practice of not turning one's back, despite the fact that the evil done by sentient beings confronts one on all sides; 4) the di‡cult practice of being visible, for one is present to resentful sentient beings in bringing benefit to them; 5) the di‡cult practice of being undefiled, for bodhisattvas born into the world are not defiled by worldly conditions; 6) the di‡cult practice of being committed, for in practicing the unplumbable Great Vehicle one is committed to its broad and deep meaning; 7) the di‡cult practice of clearly understanding, for one clearly understands the non-self of both persons and things; 8) the di‡cult practice of comprehending, for one truly discerns the scriptures of implicit meaning of all Tathågatas; 9) the di‡cult practice of not abandoning nor being defiled, for while not rejecting transmigration one is not defiled by it; and 10) the di‡cult practice of exerting e›ort in di‡cult tasks, for all Buddha Tathågatas, liberated from all obstacles, spontaneously bring benefit to all sentient beings and, until the final limit of transmigration is over, desire to cultivate such e›orts.

9. In regard to the di‡cult practice of comprehension [as treated above in number eight], how is one to understand the implicit meaning of the scriptures preached by all the Buddha Tathågatas? As the scriptures teach, a bodhisattva must investigate according to truth [and not according to literal sense]. How is it that [a scripture reports that] a bodhisattva neither loses anything nor gives to anyone? In that a bodhisattva has well practiced giving everywhere in an unlimited and incalculable fashion, his practice of giving arises in continuity [even though he does not at any particular moment give anything to anyone]. How is it that [a scripture reports that] a bodhisattva takes pleasure in giving? In that he does not take pleasure in any gift. 88

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How is it that [a scripture reports that] a bodhisattva believesin giving? In that he does not place his faith in any Buddha Tathågata.

How is it that [a scripture reports that] a bodhisattva initiates giving? In that in his giving he does not lay plans for himself. How is it that [a scripture reports that] a bodhisattva constantly delights in giving? In that he has no moment of giving. How is it that [a scripture reports that] a bodhisattva is capable of great giving? In that he has no rigidity in his giving. How is it that [a scripture reports that] a bodhisattva is pure in his giving? In that he engenders avarice.

How is it that [a scripture reports that] a bodhisattva is perfected in giving? In that he does not perfect any final point. How is it that [a scripture reports that] a bodhisattva masters giving? In that he attains no mastery over his giving. How is it that [a scripture reports that] a bodhisattva is inexhaustible in giving? In that he does not reach inexhaustibility. One should understand the other perfections of discipline, patience, zeal, meditation, and wisdom according to the principle employed in these scriptural passages on giving. 10. Further scriptural passages say: how is it that a bodhisattva kills living beings? In that he cuts o› the [transmigratory] continuity of living beings. How is it that a bodhisattva takes what is not given to him by others? In that he takes sentient beings not given to him by others. How is it that a bodhisattva acts perversely and lewdly? In that he elicits thoughts about the perversity of the sensual desire [of sentient beings].

How is it that a bodhisattva speaks falsehood? In that he identifies what is false as false. How is it that a bodhisattva tells lies? In that he abides in the utmost emptiness [from which all worlds are lies]. How is it that a bodhisattva utters harsh words? In that he reaches the far shore of knowledge.

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How is it that a bodhisattva utters inappropriate speech? In that he divides the doctrine and interprets it according to its genre. How is it that a bodhisattva becomes covetous? In that he repeatedly himself attains all the unexcelled concentrations. How is it that a bodhisattva becomes mean? In that he attacks all the passions in his own mind and the minds of others. How is it that a bodhisattva engenders false views? In that he truly examines falsity everywhere and at all times. 11. Other scriptures discourse on the profundity of the Buddha qualities. What are these profundities? In this treatise we shall analyze them extensively [in Chapter X].

Eternity is the nature of all Buddha qualities, because the Dharma body is eternal.

Abandonment is the nature of all Buddha qualities, because all obstacles are completely severed.

Arising is the nature of all Buddha qualities, because transformation bodies constantly arise. Attainment is the nature of all Buddha qualities, because one attains the parallel counteragent to the eighty-four thousand passionate actions of sentient beings. Desire is the nature of all Buddha qualities, because one fulfills his identity by encompassing desire-filled sentient beings. [Similarly,] hatred, delusion, and worldliness are the nature of all Buddha qualities.

Nondefilement is the nature of all Buddha qualities, because, having fully realized suchness, no obstacle can defile [him]. Undefileability is the nature of all Buddha qualities, because, although Buddhas appear in the world, they cannot become defiled by worldly things.

These are the reasons for the profundity of the Buddha attributes. 12. It is in order to cultivate the perfections, to mature sentient beings, to purify Buddha lands, and to generate all the Buddha attributes that the actions of the concentrations of a bodhisattva are di›erentiated.

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Chapter VIII

The Distinguishing Characteristics

of Learning Wisdom

1. We have now explained the excellence of training in thinking. What then is the excellence in wisdom training? The excellence of wisdom training consists in the superiority of nonimaginative wisdom in 1) its essence, 2) its support, 3) its cause, 4) its object, 5) its modality, 6) its establishment, 7) its solution of di‡culties, 8) its maintenance, 9) its aids, 10) its reward, 11) its outflow, 12) its issue, 13) its term in practicing goodness, 14) its undi›erentiated exercise of the good attributes of preparatory, nonimaginative, and subsequently attained wisdoms, 15) examples of nonimaginative and subsequently attained wisdoms, 16) its august and spontaneous activity, and 17) its profundity.

2. The essence of nonimaginative wisdom is liberation from five states: 1) from unreflectiveness, 2) from the absence of insight, 3) from a concentrated quietude that eliminates thinking and perceiving, 4) from being engrossed in material things, and 5) from di›erentiating imagination in regard to the meaning of reality. Nonimaginative wisdom, identified as the wisdom that is liberated from these five states, is described in the [following] verses: [Essence:]

For all bodhisattvas, the essence [of nonimaginative wisdom] Is liberation from the five states,

For nonimaginative wisdom is nonimaginative

In regard to reality.

3. [Support:]

For all bodhisattvas the support is

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The Summary of the Great Vehicle Neither thinking nor the absence of thinking, For nonimaginative wisdom is not a not-thinking But is something that rapidly [issues from thinking]. 4. [Cause:]

For all bodhisattvas the cause is The permeation of hearing [scriptural] discourse, For nonimaginative wisdom is True and correct reflection. 5. [Object:]

For all bodhisattvas the object is Ine›able reality,

For nonimaginative wisdom [realizes] The true suchness of the non-essence of both [self and things].

6. [Modality:]

For all bodhisattvas its modality is Focused on true suchness, For nonimaginative wisdom is Imageless and undi›erentiated. 7. [Establishment:]

Only meanings that are basically connected Are discriminated, no others. Since words form a continuum, Its meaning is established by conjunction. [Solution of di‡culties:] Apart from words and language Wisdom does not occur in regard to knowables. [But] since the two [words and knowables] are not the same, Everything is inexpressible. 92

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8. [Maintenance:]

The firm basis for all bodhisattvas is Nonimaginative wisdom, For it supports practices subsequently attained In their development to final perfection. 9. [Aids:]

For all bodhisattvas the aids Are the two paths,

For nonimaginative wisdom is characterized By the mental states of the [first] five perfections. 10. [Reward:]

For all bodhisattvas the reward occurs in The two assemblies [of the transformation and enjoyment bodies],

For nonimaginative wisdom [arises] in virtue of Preparatory e›ort and attainment [respectively]. 11. [Outflow:]

For all bodhisattvas the outflow occurs In one life after another, For nonimaginative wisdom Develops and progresses. 12. [Issue:]

For all bodhisattvas the issue Is yoked to attainment and perfection, For nonimaginative wisdom Is known in the ten stages. 13. [Term:]

For all bodhisattvas, the term Is the attainment of the purified three bodies, 128b

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The Summary of the Great Vehicle For nonimaginative wisdom Reaches the most excellent mastery. 14. [Preparatory wisdom:] This nonimaginative wisdom is Like space, undefiled

By sundry and grievous evil acts, Simply because of its commitment. [Nonimaginative wisdom:] Pure like space,

This nonimaginative wisdom Is liberated from all obstacles, Because it has reached perfection. [Subsequently attained wisdom:] Undefiled like space,

This nonimaginative wisdom, Even though it appears in the world, Is not defiled by worldly things. 15. [Examples of these three wisdoms:] These three wisdoms are

Like a mute who tries to perceive objects, Like a mute who does perceive objects, and Like a non-mute who does perceive objects. These three wisdoms are

Like a fool who tries to perceive objects, Like a fool who does perceive objects, and Like a non-fool who does perceive objects. These three wisdoms are

Like the five senses that try to perceive objects, Like the five senses that do perceive objects, and 94

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Like that which is not the five senses [i.e., the thinking consciousness] that does perceive objects. These three wisdoms are respectively Like one of no learning who seeks to understand [a doctrine], Like one who is well-read who does understand [the text of] a doctrine, and Like one who understands and perceives the meaning of a doctrine.

16.

Nonimaginative wisdom is

Like a person who has his eyes closed. Subsequently attained wisdom is Like a person who has his eyes opened. Nonimagination is like space, Without defilement, obstruction, di›erentiation, or limit. Subsequently attained wisdom is Like the appearance of forms in that space. 17. [Spontaneity:]

Just as ma√i-jewels or heavenly drums Accomplish their deeds without reflection, Just so, without discrimination, The various Buddha deeds are accomplished. 18. [Profundity:]

This wisdom called nonimaginative Is not di›erentiated from its object, Either as this or not as this [object], Either as not wisdom or as not not wisdom. The Buddha has taught that all things Are originally not imagined, Because that which is imagined does not exist. 95

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The Summary of the Great Vehicle In light of their nonexistence, there is nonimaginative [wisdom].

19. Herein nonimaginative wisdom is of three varieties: 1) preparatory nonimaginative wisdom, 2) nonimaginative wisdom, and 3) wisdom attained subsequent to nonimagination. The preparatory nonimaginative wisdom has also three varieties inasmuch as it arises 1) from causes, 2) from evocation, and 3) from the force of repeated cultivation. Nonimaginative wisdom has three varieties inasmuch as it is di›erentiated as 1) the completion of knowing, 2) inerrancy, and 3) nonfabrication.

Wisdom attained subsequent to nonimaginative wisdom has five varieties inasmuch as its manifestations are di›erentiated as 1) penetration, 2) memory, 3) presentation, 4) synthesis, and 5) magical creations.

20. The following stanzas treat nonimaginative wisdom: Hungry ghosts, animals, humans, All gods—each have their own

Di›erent ideas about a single object, Concluding that the object [they conceptualize] is valid. As, in regard to the past and the future, And to dreams and double images, Knowledge objectifies things without any existent object, So objects are posited, even though they do not occur. If external things became objects of understanding, There would be no nonimaginative wisdom. If this [wisdom] did not exist, Then the attainment of Buddhahood would also be impossible.

Bodhisattvas who have attained mastery Because of the power of their commitment Create lands at will,

As do those in concentration.

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Those perfected in investigation,

Those with wisdom and concentration [understand that] All things appear as objects

Within their own minds.

When nonimaginative wisdom is cultivated,

No object appears.

Know then that no external object exists,

And thus there is no conscious construction either. 21. Nonimaginative wisdom and the perfection of wisdom are synonymous. As a scripture teaches,

"When a bodhisattva dwells

in the perfection of wisdom through the cultivation of non-abiding, he is able to cultivate the other perfections to their fullness. " Why

is it that by cultivating non-abiding he can cultivate these other perfections to their fullness? Because he is liberated from five kinds of abiding: 1) from abiding in a clinging to the self of the heretics, 2) from abiding in the imagination of bodhisattvas who have not yet gained insight into reality, 3) from abiding in the two extreme views on transmigration and cessation, 4) from abiding in being content merely with the elimination of obstacles, and 5) from abiding in cessation without remainder in disregard of benefit to sentient beings. 22. How then does the wisdom of word-hearers di›er from that of bodhisattvas?

It di›ers because of nonimaginative wisdom, since [bodhisattvas] do not imagine things, such as the aggregates, and so on. It di›ers in not being incomplete, since [bodhisattvas] penetrate the two emptinesses [of self and things], enter into an understanding of all the knowables, and maintain actions to benefit all sentient beings. It di›ers in not abiding [in cessation], since [bodhisattvas] abide in a non-abiding cessation. It di›ers in duration, since [bodhisattvas] do not fall away and cut themselves o› for good in cessation without remainder. It di›ers in supremacy, because in truth no other vehicle is above this vehicle. On this point a stanza states: 97

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The Summary of the Great Vehicle

Because of the five superiorities in wisdom [of bodhi sattvas] and On account of their compassion and cultivation of merit, In riches both mundane and transcendent,

We say they are not far from perfection.

23. If there really are such bodhisattvas who are encountered in the world, who, having accumulated merit through their trainings in discipline, concentration, and wisdom (i.e., the three trainings), have reached the ten masteries and attained unequaled and preeminent capabilities to benefit others, then why do we still see sentient beings encountering severe penury and su›ering in the world?

This is because bodhisattvas see that, if they were to bestow riches, the actions of sentient beings in their consequent stage of wealth would constitute obstacles that would result in su›ering and that this would hinder the good that they [otherwise] might engender. It is because bodhisattvas see that if they lack riches, they will be able to realize detestation of evil transmigration. It is because bodhisattvas see that if they were to bestow riches on them, then they would nurture the causes for all manner of evil states. It is because bodhisattvas see that if they were to bestow riches on them, this would be cause for them to oppress an untold number of other sentient beings.

21

These are the reasons why, although bodhisattvas are not lacking in such capabilities, yet [poor and su›ering] sentient beings are seen in the world.

On this point a stanza states:

Seeing the obstacle of their actions, the good hindered, The manifestation of detestation, and increase of evil, And the injury to other sentient beings,

Bodhisattvas are not moved toward giving [them riches]. 98

Chapter IX

The Distinguishing Characteristics

of Quiescent Abandonment

as a Result of the Trainings

1.We have now treated the excellence of wisdom training. How then should we understand the excellence of quiescent abandonment? The destruction of defilement by bodhisattvas is their nonabiding cessation. What are its characteristics? It is characterized by a twofold conversion of support whereby they definitively abandon defilement but not transmigration. Herein transmigration refers to the defiled aspect of the otherdependent pattern. Cessation refers to the purified aspect of the other-dependent pattern. The basic support refers to both these aspects of the purified and defiled other-dependent pattern. The conversion of support means that, when its counteragent arises, the other-dependent pattern forever alters its basic nature as the defiled aspect and forever realizes its purified aspect. 2. This conversion of support has six varieties: 1) conversion that increases power and decreases abilities, because the power of the permeations of hearing at the stage of commitment [increases] while the shameful actions of the passions gradually weaken or entirely cease to function; 2) conversion of penetration—for all bodhisattvas who have ascended to the stages, manifestations of both reality and illusion are possible. This conversion occurs from the first to the sixteenth stages; 3) conversion of practice—no images appear in the supporting [consciousness] of those not yet freed from the obstacle [to the knowable], but reality does appear. This conversion occurs from the seventh to the tenth 99

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stages; 4) conversion to the fullness of result—no images appear in the supporting [consciousness] of those who have been freed from the obstacle [to the knowable], but purified suchness appears until one attains mastery over all images; 5) inferior conversion— the realization by word-hearers of the non-self of persons, which completely turns away from transmigration and constitutes an eternal rejection of transmigration; 6) extensive conversion—the realization by bodhisattvas of the non-self of things, wherein by understanding the merits of quietude and insight, they both abandon and do not abandon [transmigration]. What fault would there be for a bodhisattva to remain in an inferior conversion? He would fail to perceive what is of benefit to sentient beings, be far distant from all bodhisattva states, and attain a liberation identical to that of the adherents of the lesser vehicles.

What merit is there in a bodhisattva maintaining an extensive conversion? Because in transmigratory conditions he converts his own support, he attains mastery in all destinies, and he manifests his bodies both in valued positions in the world and in the three vehicles. His skillful capability in various ways of teaching and converting establishes others in the true teaching. This is the merit of an extensive conversion.

3. On this point stanzas state:

For common worldlings, reality covered over

Appears to them as illusion.

For bodhisattvas, having abandoned everything, Reality appears.

The non-appearance of illusion and

The appearance of reality are

The bodhisattva's conversion of support,

Liberation, [functioning] at will.

If wisdom engenders [insight into] the equality Between transmigration and cessation,

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Then transmigration is precisely cessation And they are not two separate things. Therefore in regard to transmigration Do not abandon or refuse to abandon. Likewise in regard to cessation Have no attainment and no lack of attainment. 101

Chapter X

The Distinguishing Characteristics

of the Excellence of Wisdom

1. Having explained [in the last chapter] the excellence of quiescent abandonment, we now treat the excellence of wisdom. The excellence of wisdom is to be understood as the three bodies of the Buddha, which are the essence body, the enjoyment body, and the transformation body. Among these, the essence body is the Dharma body of Tathågatas, because it is the support for mastering all things. The enjoyment body is the body that is manifested in the various Buddha lands and assemblies of great persons. It is supported upon the Dharma body in that its cause is the complete purification of the Buddha lands and the experience of delight in the doctrine of the Great Vehicle. The transformation body is also supported upon the Dharma body because it manifests itself [in many perceptible manners], such as residing in and descending from the Tu≈ita [Heaven], being born [in Kapilavastu], undertaking learning, indulging in desire for the material world, leaving home, going to the heretics' place, practicing asceticism, attaining perfect awakening, turning the wheel of the Dharma, and entering into final cessation.

2. How is the Dharma body of Buddhas to be characterized? In brief, it is characterized in five manners. On this point a summary stanza states: Characteristic, realization and attainment, mastery, support, constitution, distinction, good qualities, profundity, recollection, and activity. These [are the themes that] clarify the Buddha bodies.

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The Summary of the Great Vehicle

3. The Dharma body is characterized as the conversion of support because, when the [other-]dependent pattern in its defiled aspect with all its obstacles has been eliminated, one is liberated from all those obstacles and is converted into the dependent pattern in its pure aspect with mastery over all things.

It is characterized as being composed of radiant qualities because through the completion of the six perfections, one obtains the excellent capabilities of the ten masteries. Among these [ten masteries], the mastery over the duration of life, the mastery over mind, and the mastery over necessities are [obtained] through the fullness of the perfection of giving. The mastery over act and the mastery over birth are [obtained] through the fullness of the perfection of discipline. The mastery over commitment is [obtained] through the fullness of the perfection of patience. The mastery over vow is [obtained] through the fullness of the perfection of zeal. The mastery over miraculous powers, which include the five supernatural faculties, is [obtained] through the fullness of the perfection of meditation. The mastery over understanding and the mastery over doctrine are [obtained] through the fullness of the perfection of wisdom.

The Dharma body is characterized by nonduality because, being characterized by the nonduality of existence and nonexistence, all things are nonexistent and their characteristic of emptiness is not nonexistent. It is also characterized by nonduality of the conditioned and the unconditioned, because it is not engendered by acts and passions but is powerful in manifesting itself in conditioned images. It is also characterized by the nonduality of unity and di›erentiation, because [in the Dharma body] the support of all Buddhas is not di›erent [the one from the other] and yet innumerable individual [bodhisattvas] attain perfect awakening. On this point there are stanzas:

Because there is no clinging to self, there is no di›erentiation in the support [of all Buddhas]. But since many individuals are enlightened in consequence of their former [states as 104

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bodhisattvas], their designated names are said not to be a unity.

Because of the division of [their] lineages, of [their] usefulness, of [their] totality, of [their] beginninglessness, they are not a unity. Because of the absence of di›erentiation in [their] support, which is suchness, there is no multiplicity. The Dharma body is characterized by eternity, because [it has] the purity of suchness as its characteristic, because it is under the impulse of former vows [which are never abandoned], and because its activity and action are unending.

The Dharma body is characterized by inconceivability, because the purity of suchness is to be known by a personal realization, because it cannot be compared to anything, and because it is beyond the scope of intelligent knowing.

4. How then is this Dharma body realized and attained? It is initially attained through contact by the nonimaginative and subsequently attained wisdoms, which have as their object the unified doctrine of the Great Vehicle. [These wisdoms] are accomplished, matured, and cultivated in the five aspects [of practice explained in Chapter V] and have well accumulated the equipment in all the stages [leading to Buddhahood]. [It is attained] by the diamondlike concentration, since [that concentration] destroys the subtle obstacles that are di‡cult to destroy. Having been separated from all obstacles immediately after that concentration, [the Dharma body] is thus acquired through the conversion of support. 5. What are the masteries whereby the Dharma body obtains mastery? In sum it obtains [such power] by five kinds: 1) mastery in manifesting Buddha lands, in his own bodies, in major and minor marks, in infinite sound, and in invisible head markings, [obtained] because the material aggregate has been converted; 2) mastery over pleasant abodes, which are irreproachable, immeasurable, and vast, [obtained] because the aggregate of sensation has been converted; 3) mastery in true teaching through all the collections of words, phrases, and sentences, [obtained] because the aggregate 105

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The Summary of the Great Vehicle

of conceptualization, which is the support for the discrimination of apprehended images, has been converted; 4) mastery in transformations, in bringing about changes, in bringing together assemblies, and in bringing together radiantly pure states, [obtained] because the aggregate of volitional predisposition has been converted; and 5) mastery in [the four] wisdoms of clear manifestation, equality, returning insight, and duty fulfillment, [obtained] because the aggregate of consciousness has been converted. 6. What kinds of conditions are supported by the Dharma body? In short there are three [conditions] so supported. The Dharma body is the support of the diverse residences of Buddha Tathågatas, [as expressed in] the following stanzas: All Buddha Tathågatas, because they have realized and attained their own realm, acquire a fivefold joy, but adherents of the two vehicles lack such a joy because they have not realized it. Therefore one who desires such joy should realize the realm of the Buddha.

Because they are capable of establishing immeasurable deeds and because, delighting in the beauty of doctrine, their desire comes to fulfillment, Buddhas, who attain the highest, irreproachable joy, gain constant insight into the four immeasurable activities. The Dharma body is the support for the diverse bodies of enjoyment, because [the enjoyment body] brings the good roots of bodhisattvas to maturity. It is the support of the diverse bodies of transformation, because [the transformation body] generally brings word-hearers and solitary enlightened ones to maturity. 7. How many Buddha factors comprise the Dharma body? In short it is comprised by six kinds of Buddha factors: 1) the Buddha factor of purification, because the Dharma body is attained upon conversion of the container consciousness; 2) the factor of maturation, because an excellent wisdom of maturation is attained upon 106

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the conversion of the sense organs; 3) the factor of dwelling, because a dwelling of immeasurable wisdom is attained upon the conversion of the dwellings in hedonistic behavior; 4) the factor of mastery, because supremacy in the wisdom of the six supernatural knowledges unimpeded in all the world realms is attained upon the conversion of gainful endeavors; 5) the factor of verbal expression, because supremacy in the wisdom of true teaching to satisfy the minds of all sentient beings is attained upon the conversion of verbal expressions of things seen, heard, perceived, and known; and 6) the factor of alleviation, because a wisdom that alleviates all the misfortunes and mistakes of all sentient beings is gained upon the conversion to the aspiration to alleviate all misfortune and mistakes.

The Dharma body of all Buddha Tathågatas is to be understood as consisting of these six kinds of Buddha factors. 8. Should the Dharma body of Buddhas be expressed as di›erentiated or as not di›erentiated? It is not di›erentiated, because their support, their aspiration, and their deeds are not di›erentiated. But it is also di›erentiated, because innumerable [bodhisattvas] do attain perfect awakening. Just as with the Dharma body, so the enjoyment body is also not di›erentiated, because its support and activity are not di›erentiated. However, since they are able to support di›erentiation, it is not the case that they are [simply] undi›erentiated, for innumerable consciousnesses [of bodhisattvas] are converted [to awakening]. The transformation body is to be understood in a parallel manner. 9. With how many virtues is the Dharma body endowed? The Dharma body is endowed with the perfectly purified four immeasurable activities, the eight liberations, the eight governing spheres, the ten entire spheres, noncontentious concentration, vow wisdom, the four unimpeded understandings, the six supernatural knowledges, the thirty-two major marks of a great person, the eighty minor marks, the four purifications of all aspects, the ten powers, the four fearlessnesses, the four things that need not be guarded against, the three focuses of mindfulness, the entire destruction 107

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The Summary of the Great Vehicle

of the propensities, nonforgetfulness, great compassion, the eighteen exclusive qualities of a Buddha, and the excellent wisdom of all excellent aspects.

10. Here are stanzas [on these qualities]: [On the four immeasurable activities:] O you who have great compassion on sentient beings, you who have the aspiration to separate [them] from bondage, you who have the aspiration not to separate [from sentient beings], you who have the aspiration for happiness and welfare—homage to you! 11. [On the liberations, the governing spheres, and the entire spheres:]

O you who are liberated from all obstacles, the sage who overcomes the entire world, you whose wisdom is universally replete, you whose mind is liberated—homage to you! 12. [On noncontentious concentration:] O you who destroy all the passions of all sentient beings without remainder, who crush the defilement of the passions, who always take pity on the passionate—homage to you! 13. [On vow wisdom:]

O you who are spontaneous, unattached, unimpeded, continually quiescent, you who answer all the questions of sentient beings—homage to you!

14. [On unimpeded understandings:]

O you who are unimpeded in teaching with regard to the support and that which supports and the language and wisdom needed, you, the teacher—homage to you! 15. [On the supernatural knowledges:] O you who, having approached [sentient beings] through their 108

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words, know their conduct in regard to their coming, going, and deliverance, you who well instruct sentient beings— homage to you!

16. [On major and minor marks:]

After having seen you, all sentient beings revere you as a noble person. O you who, upon being seen by others, inspire a purified mind—homage to you!

17. [On purifications in all aspects:]

O you who have attained mastery over concentrations and wisdoms in regard to taking up, maintaining, and forsaking [the body], and in regard to transformations and changes [in things], World-honored One—homage to you! 18. [On the powers:]

O you who shatter the demons who impede sentient beings about the means, the refuge, the purification, and the deliverance to the Great Vehicle—homage to you! 19. [On fearlessnesses:]

O you who teach understanding, abandonment, deliverance, and [the nature] of the obstacles encountered, for the benefit of both self and others, overcoming any perverse [view]— homage to you!

[On the things that need not be guarded against:] O you who are unfettered, irreproachable, undefiled, and nonabiding, unmoved by things and unfabricating—homage to you! 20. [On mindfulness:]

O you whose speech is awesome in the assemblies, who are free from the two defilements, who have nothing to be guarded against, who forget nothing, who gather together communities—homage to you! 109

The Summary of the Great Vehicle

131a

21. [On nonforgetfulness:]

O you who, in carrying out the interests of all sentient beings, do not waste time, whose work is never without fruit, who are never confused—homage to you!

22. [On the destruction of propensities:]

O you whose activity is perfected wisdom everywhere, whether setting out or at rest, who know all times and understand the essence of reality—homage to you!

23. [On great compassion:]

O you who continually22 behold sentient beings in the entire world day and night, who are endowed with great compassion, who have the aspiration to benefit—homage to you! 24. [On the exclusive Buddha qualities:]

O you who are unequaled by those in the two vehicles in performance, attainments, wisdoms, and deeds—homage to you! 25. [On the excellent wisdom of all aspects:] O you who have realized the great awakening of all aspects by the three bodies, who cut o› any doubts of others—homage to you!

26.

O you who have no attachment, no fault, no turbidity, no stagnation, no vacillation in regard to anything, and no [conceptual] fabrication—homage to you! 27. Furthermore the Dharma body of all Buddhas is always endowed not only with these virtues but also with the qualities of essence, cause, result, activity, associated qualities, and function. Therefore the qualities of all Buddhas are to be understood as supreme. On this point stanzas state:

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You have accomplished suchness, you have been delivered through cultivating all the stages, you have attained preeminence among [all] others, you are the liberator of all sentient beings.

You are associated with inexhaustible and unequaled qualities, you are seen in the world and in the three assemblies, and yet you are invisible in every way to gods and humans! 28. The Dharma body of the Tathågatas is profound, supremely profound. How should that profundity be examined? Stanzas [on these profundities follow]:

The unborn Buddha is born, abides in non-abiding, does everything spontaneously, and eats the fourth food. [Buddhas] are undi›erentiated and immeasurable; their one activity is beyond calculation; endowed with the three bodies, their action, both continual and interrupted, is supreme. There is nothing that can be awakened, but it is not the case that there is no perfectly awakened one at all. At every moment [Buddhas] are immeasurable and are manifested through the nonexistence of existence.

[The Buddha] is neither attached nor detached and is delivered by desire itself. After having known desire and nondesire, he has entered into the reality of desire. The Buddha has gone beyond the five aggregates, and yet he dwells in the five aggregates. He is neither identical with nor separated from the aggregates, for he has entered a cessation that does not abandon the aggregates.

All the actions of Buddhas completely interpenetrate just like water in the ocean. They have no intention of benefiting others, [such as] thinking "I have done, am doing, or will do [such a deed for others].

"

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The World-honored One is not seen because of the faults of sentient beings, just as the moon [is not seen reflected] in a broken basin, [but] like the sun he fills all worlds with the light of the Dharma.

At times, like a fire, [Buddhas] manifest perfect illumination, and at times, like a fire, they are extinguished, for these two in fact do not exist, but [the Dharma body] of all Buddhas abides forever.

The Tathågata abides in the supremely abiding self, in unholy conditions, in human and evil [destinies], and in unchaste conditions.

Although they move about everywhere, they do not move about at all. They do appear in all states of birth, and yet they are beyond the sphere of the six senses. The passions [of Buddhas] have been destroyed and suppressed, just like a poison counteracted by a magical spell. They have exhausted passion through passion and have attained universal wisdom.

For those who practice the great means, passions become factors of awakening, and transmigration is identified with cessation. Therefore awakening is inconceivable. The significance [of these stanzas] should be understood as applying to the twelve kinds of profundities. [The first treats] the profundity of birth, non-abiding, actions, and sustenance. [The second treats] the profundity of place, number, and activity. [The third treats] the profundity of perfect awakening. [The fourth treats] the profundity of detachment. [The fifth treats] the profundity of the abandonment of aggregates. [The sixth treats] the profundity of maturing [sentient beings]. [The seventh treats] the profundity of manifesting. [The eighth treats] the profundity of manifesting awakening and cessation. [The ninth treats] the profundity of dwelling. [The tenth treats] the profundity of manifesting bodies. 112

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[The eleventh treats] the profundity of the abandonment of passion. [And the twelfth treats] the profundity of inconceivability. 29. When bodhisattvas focus on the Dharma body and recollect Buddhas, how many recollections do they employ? In sum, in relying on the Dharma body they cultivate the recollection of Buddhas in seven ways. 1) They cultivate the recollection of Buddhas by considering: "All the Buddhas have unequaled mastery over all things, "

for they have acquired the six unimpeded and unbounded supernatural knowledges over all world realms. Here is a stanza [on this]:

Buddhas do not have entire mastery over the realm of all those sentient beings who are obstructed, without potential, or yoked to the twofold inevitability.

2) [They cultivate the recollection of Buddhas] by considering: "The body of the Tathågata is eternal,

" because, with suchness

uninterrupted, they are liberated from impurities. 3) [They cultivate the recollection of Buddhas] by considering: "The Tathågatas are supremely irreproachable,

" because they are forever free from all

obstacles: of passion and to knowledge. 4) [They cultivate the recollection of Buddhas] by considering: "The deeds of Tathågatas are done spontaneously,

" because all of their true actions, which arise spontaneously, are never abandoned. 5) [They cultivate the recollection of Buddhas] by considering: "The Tathågatas abide in great richness and enjoyment,

" because all the wondrous purity of all

Buddha lands is their richness and enjoyment. 6) [They cultivate the recollection of Buddhas] by considering: "The Tathågatas are never soiled nor attached,

" because they are not soiled by any

worldly thing, even though they depart from and appear in the world, just as dust cannot soil the sky. 7) [They cultivate the recollection of Buddhas] by considering: "The Tathågatas are of great use in the world,

" because, by manifesting supreme awakening

and final cessation, they mature those sentient beings who are not completely mature and liberate those who are completely mature. Here are stanzas [on these recollections]:

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[Buddhas] are perfected in relying on the mind of the Tathågata and are perfected in good qualities, in eternity, in irreproachability, in spontaneity, and in granting great joy in doctrine to sentient beings.

In all their actions they are unimpeded and equally benefit many men. Wise men should base themselves upon such recollections of all Buddhas universally. 30. How is the purity of the pure land of all Buddha Tathågatas to be understood? In the manner in which it is described in the preface of the One Hundred Thousand-Stanza Scripture(Pai ch'ien ching) of the bodhisattva-pi†aka,[which recounts that] the Worldhonored Buddha dwells in a great palace. The Buddha dwells in a great palace, which is ornamented with the seven gems and emits a great light completely filling immeasurable world realms. The configuration of its immeasurable and wondrous distribution of ornaments constitutes a vast area. Its boundaries cannot be crossed or measured. Its domain transcends the activity and domain of the triple world. It arises from good states beyond world-transcendence. It is characterized by a masterfully engendered and well purified conscious construction. It is the abode of Tathågatas. It is the refuge of bodhisattvas. It is the immeasurable promenade of gods, någas, yak≈as, asuras, garu∂as, kiµnaras, mahoragas, humans, and those who are not human. It is sustained by great enjoyment and delight in the taste of doctrine. It functions in bringing about all benefit for all sentient beings. It is removed from the torment of all the passions. Inimical forces are not active there. Surpassing all arrays, it is an abode arrayed by the Tathågata. Its deliverance is by great memory, understanding, and practice. Its vehicles are great tranquility and insight. Its entrances are the great liberation gates of emptiness, imagelessness, and desirelessness. It rests upon the great lotus king, ornamented with innumerable collections of good qualities.

The Tathågata dwells in this great palace. Thus the pure land is completely purified in color, configuration, extent, domain, cause, 114

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result, lords, confreres, servants, sustenance, action, beneficence, fearlessness, abode, path, vehicles, entrance gates, and foundation. In these above descriptions its complete purity is manifested. The enjoyment of the perfectly purified Buddha land is completely pure, completely pleasurable, completely irreproachable, completely masterful.

31. It should be understood that the Dharma realm of Buddhas is endowed with five functions at all times: 1) it has the function of rescuing beings from misery, since merely by a glance such diseases as blindness, deafness, and idiocy can be expelled; 2) it has the function of rescuing from evil destinies, since it draws [beings] out of evil destinies and establishes them in good destinies; 3) it has the function of rescuing from unfit methods, since it suppresses the unfit methods practiced by all the heretics and establishes them in the true doctrine of the Buddha; 4) it has the function of rescuing from belief in individuality, since it can manifest a holy path and instruct in a method to cross over the triple world; and 5) it has the function of rescuing from [other] vehicles, since it introduces bodhisattvas inclined toward the practice of other vehicles and word-hearers to the practice of the Great Vehicle. It should be understood that these five actions are the same for all Buddha Tathågatas. Here is a stanza on this [equality of actions among all Buddhas]:

When cause, support, function, intention, and endeavor di›er, then it is true that there results a di›erence of action in the world; but because these five di›erences do not obtain for Buddhas, the actions of the World-protectors are identical. 32. If the Dharma body of Buddhas, possessing these many good qualities and such perfections, is not common to word-hearers and solitary enlightened ones, then with what intention has [the Buddha] taught that they also should journey in a single vehicle, i.e., the Buddha vehicle? Here are stanzas on this point: [The Buddha] has taught a single vehicle to lead word-hearers 115

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of undetermined [lineage], other bodhisattvas [of undetermined lineage], and [bodhisattvas] of determined lineage into the Great Vehicle.

He taught a single vehicle because of the identity of reality, of non-self, and of liberation; because of the di›erences of lineage; because of the acquisition of cessation in two aspirations; and because of ultimacy.

33. If all Buddhas in the triple world possess the same Dharma body, then how can we enumerate di›erent Buddhas? Here is a stanza on this point:

Because in one realm there are not two [Buddhas], [but] because innumerable [bodhisattvas] simultaneously complete [their] causal practices, and because a sequential realization of Buddhahood is impossible, therefore one can validly a‡rm that there are many di›erent Buddhas at the same time. 34. How is it that Buddhas have neither entered final cessation nor not entered final cessation in the Dharma body? Here is a stanza:

Because they are liberated from all obstacles, and since their action is without end, Buddhas both enter final cessation and do not enter final cessation.

35. Why is the enjoyment body not the essence body? There are six reasons: 1) because [the enjoyment body] appears as a material body and as an activated body; 2) because it appears di›erently among the innumerable great assemblies; 3) because, being seen in accordance with the aspirations [of sentient beings], it manifests fundamental di›erences; 4) because, being seen in a variety of di›erent ways, it appears as fundamentally changeable; 5) because, being related to a variety of assemblies, those of bodhisattvas, word-hearers, gods, and so forth, it is relational; and 6) because of the [dissimilar] appearance of the two conversions of support of the container consciousness and of the active conscious-116

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nesses. It is therefore not reasonable that the enjoyment body be identified with the essence body.

36. Why is the transformation body not the essence body? There are eight reasons: 1) it is not possible that a bodhisattva who has long since obtained irreversible concentrations should be born in the Tu≈ita [Heaven] or among men; 2) it is not possible that one who has [long since] remembered his [previous] rebirths should not have complete understanding of writing, calculation, mathematics, illustrating, crafts, scholarship, and the enjoyment of and indulgence in sensual desire; 3) it is not possible that one who [long since] has understood the di›erence between good and bad presentations of doctrine should go to heretics and take them as his teachers; 4) it is not possible that a bodhisattva who long since has understood the validity of the noble paths of the three vehicles should have engaged in useless austerities in searching for the path; 5) it is not possible that, upon leaving behind a hundred millions of Jambudv∆pas, [a bodhisattva] should realize complete awakening and set in motion the wheel of doctrine at a single location; 6) if, without manifesting the skillful means of complete awakening, [a bodhisattva] were to perform the action of a Buddha in the other [Jambudv∆pas] by means of transformation bodies, then he might also attain complete awakening in the Tu≈ita [Heaven]; 7) if this is not so, then why did the Buddha not appear equally in all the Jambudv∆pas [at the same time]? Why did he not appear in other places? No scripture or reasoning invalidates this [assertion]; and 8) [the doctrine of] a multiplicity of transformation bodies does not contradict [the scripture that says that] two Tathågatas do not arise in [the same] world, since the term world realm [in that scripture] indicates the four continents [of a single Jambudv∆pa and not the trichiliocosm]. It is like the impossibility of two universal monarchs (cakravartins) arising together in a single world realm. Here is a stanza on this subject: The subtle transformation bodies of Buddhas in an identical manner enter into many wombs in order to manifest the awakening of all aspects to the world.

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38. There are six reasons why the World-honored Buddhas do not remain permanently in transformation bodies: 1) because of the completion of their actions, since they have finished delivering and maturing [the sentient beings whom they were to deliver and mature]; 2) to cause those who are already liberated and who desire cessation to abandon this aspiration for cessation in seeking to attain an eternal Buddha body; 3) to eradicate disrespect toward the Buddha and engender an understanding of the profound reality of true suchness and the enunciated doctrine; 4) to arouse longing [for the Buddha], lest those who see him continually take him for granted; 5) so that [beings] might themselves develop zeal, knowing that the True Teacher cannot be found; and 6) to cause them quickly to reach maturity by not abandoning their own zealous e›orts for the task. Here is a stanza on this point: Because their actions are complete, to avoid desire for cessation, to eradicate disrespect toward the Buddha, to arouse longing [for the Buddha], to bring about their own zeal, and quickly to attain maturity, it is impossible for the Buddha permanently to abide in transformation bodies. 23

36. In order to deliver all sentient beings, [Buddhas] seek supreme awakening through their vows and practices. Complete, final cessation is thus impossible [for them], because that would render those vows and practices ine‡cacious.

37. Since neither the enjoyment body nor the transformation body is eternal, how can it be said [in the scriptures] that the Tathågata's body is eternal? Because both the apparitional body and the transformation body are supported upon the eternal Dharma body, because the apparitional body is never abandoned, and because the transformation [body] shows itself again and again. It is like the expressions: "He always experiences happiness, " or "He always

gives food (i.e., alms).

" These two bodies should be understood in

this fashion.

39. Although the Dharma body of Buddhas is beginningless, not distinct [from sentient beings], and infinite, it is not appropriate to 118

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fail in e›ort in order to attain the Dharma body. Here is a stanza on this point:

The realization and attainment of all Buddhas are identical and infinite. If this causes sentient beings to abandon e›ort, then this realization and attainment would be forever without cause, but it is impossible to discard the true cause. Among the collected scriptures of the Great Vehicle Abhidharma, [this text] is called the Summary of the Great Vehicle. This true explanation is completed.

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