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The Stages and Perfections

At that time the Bodhisattva Avalokitesvara addressed the Buddha and said: "World-honored One, you have taught the bodhisattva stages, which are the stage of tmost oy, the stage of purification, the stage of expanding light, the stage of flaming wisdom, the stage of invincibility, the stage of presence, the stage far-reaching, the stage unshakable, the stage of wisdom discernment, and the stage of the doctrine cloud. You have furthermore described the Buddha stage as an eleventh stage. What are the purifications of these stages? In what [stages] are [those purifications] included?"

At that time the Buddha addressed the Bodhisattva Avalokitesvara and said: "Good son, you should understand that all these stages are included in the four purifications and the eleven aspects. The four purifications are able to encompass the ten stages because the purification of uperior intention encompasses the first stage, the purification of superior discipline encompasses the second stage, the purification of superior thought encompasses the third stage, and the purification of superior wisdom encompasses the excellences evolved in the subsequent stages. You should understand that [this purification] is able to encompass all the stages from the fourth to the last Buddha stage. You should understand that in this fashion these four purifications are able to encompass all the stages.

"How do the eleven aspects encompass all these stages? In the first stage of practicing commitment, the bodhisattvas well cultivate patience in their commitment by relying upon the ten practices 77

The Scripture on the Explication of Underlying Meaning 703c [of copying, honoring, propagating, attending to, reading, maintaining, explaining, intoning, pondering, and cultivating] doctrine. Therefore, upon transcending this stage, they enter the assured status of a bodhisattva exempt from rebirth. Having thus brought this [first] aspect to perfection, those bodhisattvas are yet unable truly to know and practice, because of the presence of subtle sins and mistakes. Therefore, in this aspect they are yet imperfect. But they are able to realize this perfection by the earnest cultivation [of meditation]. Having thus perfected this [second] aspect, they are yet unable to attain a worldly perfect concentration or recollection, or a perfect memory of [doctrine] they have heard. Therefore, in this aspect they are yet imperfect. But they are able to realize this perfection by the earnest cultivation [of meditation], Having thus perfected this [third] aspect, they are yet unable to hold the factors of wisdom they have attained in prolonged meditation. Their minds are yet incapable of abandoning attachment to recollection and doctrine. Therefore, in this aspect they are yet imperfect. But they are able to realize this perfection through the earnest cultivation [of meditation]. Having thus perfected this [fourth] aspect, they are yet unable to examine the principles of the holy truths as they are in reality. They are unable to turn away from an exclusive rejection of transmigration and an exclusive focusing upon cessation. They are unable to cultivate the factors of wisdom comprised in skillful methods. Therefore in this aspect they are yet imperfect. But they are able to realize this perfection through their earnest cultivation [of meditation], Having thus perfected this [fifth] aspect, they are yet unable to examine the evolution of transmigration as it is in reality, because they frequently engender disgust for that [transmigration]. They are unable to abide for long in imageless reflection [on transmigration]. Therefore, in this aspect they are yet imperfect. But they are able to realize this perfection through the earnest cultivation [of meditation]. Having thus perfected this [sixth] aspect, they are yet unable to abide for long in the meditation of imageless reflection in a nondefective and uninterrupted fashion. 78

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Therefore, in this aspect they are yet imperfect. But they are able to realize this perfection through the earnest cultivation [of meditation]. Having thus perfected this [seventh] aspect, they are yet unable to abandon effort in regard to imageless mastery. They are unable to attain mastery over images. Therefore, in this aspect they are yet imperfect. But they are able to realize this perfection through the earnest cultivation [of meditation]. Having thus perfected this [eighth] aspect, they are yet unable to attain mastery over different ways of saying things, images, interpretations, and distinctions in their preaching. Therefore, in this aspect they are yet imperfect. But they are able to realize this perfection through the earnest cultivation [of editation]. Having thus perfected this [ninth] aspect, they are yet unable to attain the sense of the presence of the perfect Dharma body. Therefore, in this aspect they are yet imperfect. But they are able to realize this perfection through the earnest cultivation [of meditation]. Having thus perfected this [tenth] aspect, they are yet unable to attain that wondrous wisdom and insight, unattached and unimpeded in all knowable realms whatsoever. Therefore, in this aspect they are yet imperfect. But they are able to realize this perfection through the earnest cultivation [of editation]. Thus this aspect is brought to perfection; and, being perfected, all these aspects are brought to perfection. Good son, understand how in this manner these eleven aspects entirely include the ten stages. " The Bodhisattva Avalokitesvara addressed the Buddha and said: "World-honored One, why is the first stage termed the stage of utmost joy? Why are the other stages termed what they are termed?"

The Buddha answered the Bodhisattva Avalokitesvara and said: "Good son, the first stage is termed the stage of utmost joy because, in accomplishing great meaning and attaining a transcendent mind not hitherto attained in the world, one engenders great delight and joy. The second stage is termed the stage of urification because in it one removes all subtle transgressions against discipline. The third stage is termed the stage of expanding light 704a

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The Scripture on the Explication of Underlying Meaning 704b because the concentrations and memory formulas attained in it are able to be the support for unlimited wisdom light. The fourth stage is termed the stage of flaming wisdom because the factors of wisdom attained in it burn away all passion and wisdom flares up like fire. The fifth stage is termed the stage of invincibility because when in it, one attains mastery in the cultivation of skillful methods over those same factors of wisdom, which are most difficult to overcome. The sixth stage is termed the stage of presence because when in it, one brings to presence and examines all the evolutions of conditioned states of being and abides in their presence by the continual cultivation of reflection upon the imageless. The seventh stage is termed the far-reaching stage because when in it, one is able to enter into an imageless and farreaching reflection, without defect and without interruption, and thus one draws near to images of pure lands. The eighth stage is termed the unshakable stage because when in it, one attains spontaneity in regard to the imageless and does not evince any movement of any passion in regard to images. The ninth stage is termed the stage of wisdom discernment because in it one obtains irreproachable and expansive wisdom which understands and masters all doctrinal enunciations. The tenth stage is termed the stage of the doctrine [Dharma] cloud because in it, just as a great cloud is able to cover over the sky, this mass of eakness [i.e., the receptacle consciousness] is encompassed by the Dharma body. The eleventh stage is termed the Buddha stage because in it one is forever freed from the obstacle of even the subtlest passion, and from the obstacle to the knowable, in supreme awakening to all knowable realms. "

The Bodhisattva Avalokitesvara addressed the Buddha and said: "World-honored One, in the [ten] stages, how many delusions and how many weaknesses to be counteracted are found?" The Buddha answered the Bodhisattva Avalokitesvara and said: "Good son, in these stages there are twenty-two delusions and twelve kinds of eakness to be counteracted. In the first stage there are two delusions: the delusion of clinging to personality 80

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and to things, and the delusion of being defiled in evil destinies. These, together with the weakness [resulting from them], are what has to be counteracted [by this first stage]. In the second stage there are two delusions: the delusion of subtle mistakes and the delusion of destinies [resulting] from various actions. These, together with the weakness that [issues from them], are what are to be counteracted [by this second stage]. In the third stage there are two delusions: the delusion of being covetous [of sense objects] and the delusion in regard to perfecting the memory of what is heard. These, together with the weakness [that issues from them], are what are to be counteracted [by this third stage]. In the fourth stage there are two delusions: the delusion of being attached to concentration and the delusion of eing attached to doctrine. These, together with the weakness [that issues from them], are what are to be counteracted [by this fourth stage]. In the fifth stage there are two delusions: the delusion of an exclusive focus in rejecting transmigration and the delusion of an exclusive focus in aiming at cessation. These, together with the weakness [that issues from them], are what are to be counteracted [by this fifth stage]. In the sixth stage there are two delusions: the delusion of bringing to presence and examining the evolutions of conditioned states of being [as defiled], and the delusion in frequently bringing to presence images [as purified]. These, together with the weakness [that issues from them], are what are to be counteracted [by this sixth stage]. In the seventh stage there are two delusions: the delusion of bringing to presence subtle images [of conditioned states] and the delusion [of teaching] by the method of focusing exclusively upon the imageless. These, together with the weakness [that issues from them], are what are to be counteracted [by this seventh stage]. In the eighth stage there are two delusions: the delusion of exerting effort in regard to the imageless and the delusion in regard to mastering images. These, together with the weakness [that issues from them], are what are to be counteracted [by this eighth stage]. In the ninth stage there are two delusions: the delusion that one has mastered the unlimited doctrinal explanations, the 81

The Scripture on the Explication of Underlying Meaning 704c unlimited doctrinal literature, and the successive wisdom interpretations and formulas, and the delusion of having mastered the art of interpretation. These, together with the weakness [that issues from them], are what are to be counteracted [by this ninth stage]. In the tenth stage there are two delusions: the delusion in regard to great clairvoyance and the delusion in discerning subtle intentions. These, together with the weakness [that issues from them], are what are to be counteracted [by this tenth stage]. In the Tathagata stage there are two delusions: the delusion of a most subtle attachment to all the knowable realms of meaning and the delusion of their extremely subtle obstacles. These, together with the weakness [that issues from them], are what are to be counteracted [by this Tathagata stage]. Good son, it is because of these twenty-two delusions and eleven weaknesses that there are these stages, and that supreme awakening, being encumbered by [the delusions and weaknesses], remains absent." The Bodhisattva Avalokitesvara addressed the Buddha and said: "World-honored One, supreme awakening is rare indeed, for it is the attainment of the great benefit, the great result, whereby all bodhisattvas are enabled to break asunder the net of great delusion, are enabled to pass through the thicket of great weaknesses and realize supreme awakening. "

The Bodhisattva Avalokitesvara addressed the Buddha and said. World-honored One, by how many supremacies are these [ten] stages established?"

The Buddha answered the Bodhisattva Avalokitesvara and said: "Good son, in sum there are eight: the purity of high intention, the purity of thought, the purity of compassion, the purity of perfections, the purity of seeing Buddhas and offering them homage, the purity of maturing sentient beings, the purity of birth, and the purity of majesty. Good son, these purities in sequence become increasingly superior from the first stage up to the Tathagata stage. Excluding the purity of birth in the Tathagata stage, the good qualities of the first stage are equally present in the higher stages, for you should understand that these stages 82

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are superior in good qualities [to that first stage]. The good qualities of all the ten bodhisattva stages can be surpassed, but the good qualities of the Tathagata stage are unsurpassed." The Bodhisattva Avalokitesvara addressed the Buddha and said: "World-honored One, why do you say that the birth of a bodhisattva is far superior to the births of all other sentient beings?"

The Buddha answered the Bodhisattva Avalokitesvara and said: "Good son, there are four reasons. First, [that birth] is engendered from the most pure good roots. Second, it is taken up through the power of their penetrating thought. Third, the compassion [of their birth] delivers sentient beings. And fourth, being undefiled, they are able to remove the defilement of others." The Bodhisattva Avalokitesvara addressed the Buddha and said: "World-honored One, why do you say that all bodhisattvas produce an expansive vow, a wondrous vow, a superior vow?" The Buddha answered the Bodhisattva Avalokitesvara and said: "Good son, there are four reasons. All bodhisattvas are well able to realize the happiness of abiding in cessation. They could quickly realize it, yet they renounce that rapid realization of a joyful abode. Without [being impelled by external] causes or [internal] necessity, they produce the mind of that great vow because they desire to benefit all sentient beings. They remain among great sufferings of various kinds for a prolonged time. Therefore I have said that they produce an expansive vow, a wondrous vow, a superior vow."

The Bodhisattva Avalokitesvara addressed the Buddha and said: "World-honored One, how many precepts must all the bodhisattvas observe?"

The Buddha answered the Bodhisattva Avalokitesvara and said: "Good son, the precepts of the bodhisattvas are the six perfections of giving, discipline, patience, zeal, meditation, and wisdom. The Bodhisattva Avalokitesvara addressed the Buddha and said: "World-honored One, of hese six kinds of recepts, how many are included within the precept of igh discipline, how many within 705a

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The Scripture on the Explication of Underlying Meaning the precept of high thinking, and how many within the precept of high wisdom?"

The Buddha answered the Bodhisattva Avalokitesvara and said: "Good son, the first three are included within the precept of high discipline, the single [perfection of] meditation is included within the precept of high thinking, and [the perfection] of wisdom is included within the precept of high wisdom. I teach that [the perfection] of zeal pervades them all."

The Bodhisattva Avalokitesvara addressed the Buddha and said: World-honored One, among these six precepts, how many are included within the requisite of merit and how many are included within the requisite of wisdom?"

The Buddha answered the Bodhisattva Avalokitesvara and said: "Good son, that which is included within the precept of high discipline is synonymous with that which is included within the requisite of merit. That which is included within the precept of high wisdom is synonymous with that which is included within the requisite of isdom. I teach that both zeal and meditation pervade both [kinds of requisites]."

The Bodhisattva Avalokitesvara addressed the Buddha and said: "World-honored One, how do the bodhisattvas observe these six precepts?"

The Buddha answered the Bodhisattva Avalokitesvara and said: "Good son, there are five aspects under which they must observe these precepts. The first is that from the first they must have an intense faith in the wondrous doctrinal teachings about the perfections as found in the bodhisattva canon. The second is that they must zealously cultivate the wondrous wisdoms accomplished through hearing, reflecting, and meditating in the ten practices concerning doctrine. The third is that they must nurture thoughts of wisdom. The fourth is that they must draw near to a spiritual counselor. The fifth is that they must cultivate good qualities without interruption. "

The Bodhisattva Avalokitesvara addressed the Buddha and said: "World-honored One, why have you presented these precepts as six?" 84

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The Buddha answered the Bodhisattva Avalokitesvara and said: "Good son, there are two reasons: in order to benefit sentient beings and in order to counteract all the passions, for the first three precepts benefit sentient beings, while the latter three counteract all the passions. The first three benefit sentient beings, for by giving, all bodhisattvas provide requisites to benefit sentient beings. By being disciplined, they benefit sentient beings in sparing them from injury, oppression, and irritation. By their patience under abuse, they are able to benefit sentient beings, enabling them to patiently sustain injury, oppression, and irritation. The latter three counteract all the passions, for by zeal the bodhisattvas, although they may not yet have suppressed all their passions forever or may not yet have eliminated all their passionate inclinations, are able diligently to cultivate good qualities, and all those passions become incapable of reversing their efforts toward goodness. By meditation they do suppress their passions forever, and by wisdom they eliminate their passionate inclinations forever." The Bodhisattva Avalokitesvara addressed the Buddha and said: "World-honored One, why have you presented the other perfections as four?"

The Buddha answered the Bodhisattva Avalokitesvara and said: "Good son, it is because they are aids to the former six perfections. Bodhisattvas, who assist sentient beings by means of he first three perfections [of giving, discipline, and patience], establish [sentient beings] in good by means of aking care of hem in the skillful methods of all the [four] kinds of attractions [which are giving to beings, encouraging them with speech, benefiting them with action, and identifying with them]. Therefore, I have taught that the perfection of skillful methods is an aid to the first three perfections. "But because of odhisattvas' present condition [in the world], their passions are numerous, and they are yet incapable of uninterrupted practice. Because of their fragile commitment and the worldly quality of their understanding, they are incapable of abiding within their [own] minds. Because they are incapable of properly practicing the exercises heard in the bodhisattva canon, the Y05b

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The Scripture on the Explication of Underlying Meaning 705c meditation they do have is unable to produce transcendent discernment. However, they have accumulated the requisite of merit in some small part; and in their minds they do engender a vow to lessen their passions in the future. Because of this vow their passions weaken and they become capable of racticing zeal. Therefore I have taught that the perfection of vow is an aid to the perfection of zeal. When bodhisattvas draw near a spiritual counselor and listen to doctrine with true attention, this becomes a cause for their turning away from an inferior commitment and toward a superior commitment, for they become able to attain an otherworldly understanding. It is this that is termed the perfection of power. Due to such power they become capable of abiding within their [own] minds Therefore I have preached that the perfection of power aids the perfection of meditation. If such bodhisattvas are able to properly cultivate the exercises they have heard, they become able to produce meditation. And this is what is termed the perfection of wisdom. Because of this wisdom they are able to produce transcendent discernment. Therefore I have preached that the perfection of wisdom is an aid to the perfection of discernment. "

The Bodhisattva Avalokitesvara addressed the Buddha and said: "World-honored One, what is the reason for the sequence of the six perfections in your preaching?"

The Buddha answered the Bodhisattva Avalokitesvara and said: "Good son, [the former] are the support that enables one to produce the latter. This means that bodhisattvas are able to acquire purified discipline through being generous with their physical possessions [through giving]. They practice patience because they guard discipline. By practicing patience, they become capable of producing zeal. By producing zeal, they become capable of accomplishing meditation. Endowed with meditation, they become able to obtain transcendent discernment. This, then, is the reason for the sequence of the six perfections in my preaching." The Bodhisattva Avalokitesvara addressed the Buddha and said: "World-honored One, what are the various subdivisions of these six perfections?"

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The Buddha answered the Bodhisattva Avalokitesvara and said: "Good son, each has three subdivisions. The three subdivisions of giving are the giving of doctrine, the giving of material goods, and the giving of fearlessness. The three subdivisions of discipline are the discipline to turn away from what is not good, the discipline to turn toward what is good, and the discipline to turn toward benefiting sentient beings. The three subdivisions of patience are the patience to endure insult and injury, the patience to abide peacefully in suffering, and the patience to investigate doctrine. The three subdivisions of zeal are the zeal which protects one like armor, the zeal to exert effort in engendering good, and the zeal to exert effort in benefiting sentient beings. The three subdivisions of meditation are the meditation of abiding in happiness, which counteracts all the suffering of passion because it is nondiscriminative, tranquil, very tranquil, and irreproachable; the meditation that engenders the good quality

[of concentration]; and the meditation that produces benefit for sentient beings. The three subdivisions of discernment are the discernment that has as its object worldly, conventional truth, the discernment that has as its object the truth of ultimate meaning; and the discernment that has as its object the benefiting of sentient beings. "

The Bodhisattva Avalokitesvara addressed the Buddha and said: "World-honored One, why are these perfections called perfections?" The Buddha answered the Bodhisattva Avalokitesvara and said: "Good son, there are five reasons: they are unattached, disinterested, irreproachable, nondiscriminative, and fruitful. They are unattached because they are not attached to the opposites of the perfections. They are disinterested because the thought [that accompanies them] is not bound to the maturation or reward resulting from any of the perfections. They are irreproachable because such perfections have nothing in common with defiled states and are apart from implementing evil methods. They are nondiscriminative because the specific descriptions of these perfections do not cling to their literal meaning. They are fruitful 87

The Scripture on the Explication of Underlying Meaning 706a because such perfections, when practiced and accumulated, turn toward and seek the result of supreme awakening. " World-honored One, what are the opposites of these perfections?" Good son, you should understand that there are six such [opposite vices]. The first is looking out for one's own advantage in seeking happiness by hankering after pleasure, wealth, and power. The second is looking out for one's own advantage in indulging the pleasures of body, speech, and mind. The third is looking out for one's own advantage in being impatient when humiliated by others. The fourth is looking out for one's own advantage in not bestirring oneself to practice and in being attached to pleasure. The fifth is looking out for one's own advantage in the hectic confusion and wild activity of the world. The sixth is looking out for one s own advantage in the fabrication of what one sees, hears, understands, knows, and says."

"World-honored One, what is the resultant maturation of all these perfections?"

"Good son, you should understand that in sum there are six kinds. The first is the attainment of great wealth. The second is going to and being born in good destinies. The third is the full joy and happiness of peace and concord. The fourth is being a ruler over sentient beings. The fifth is the absence of bodily torment. The sixth is great renown and fame. "

World-honored One, how do these perfections become mixed up with defiled states?"

"Good son, in sum, there are four such situations: when they are related to the absence of compassion, to the absence of reasonableness, to the absence of continuity, or to the absence of diligence. A situation is unreasonable when, by practicing one perfection, one puts off and neglects the practice of the other perfections. "

"World-honored One, what is meant by unskillful methods?" Good son, if the bodhisattvas, in benefiting sentient beings through their perfections, were to rely only upon material goods 88

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to bring [sentient beings] benefit and render them happy, and would not bother to lead them away from evil or establish them in good, that would be an unskillful method. Why is that, good son? It is because it is not true that the one who does such things is really benefiting sentient beings. Whether one has a small amount or a great heap of excrement and urine, it can never be used as perfume. Similarly, because sentient beings suffer because of heir actions, and because their nature is suffering, it is impossible to lead them to happiness simply by the method of providing them with fleeting images of material things. The best benefit would be to establish them in good."

The Bodhisattva Avalokitesvara addressed the Buddha and said: "World-honored One, how many purifications do all these perfections have?"

The Buddha answered the Bodhisattva Avalokitesvara and said: "Good son, I have never said that they have purifications other than the five enumerated above [of nonattachment, disinterestedness, irreproachability, nondiscrimination, and fruitfulness]. However, with these [five] as the basis, I will explain the common and specific characteristics of the purifications of these perfections. "The purifications common to all the perfections number seven. The first is that bodhisattvas need not seek after knowledge other than that of he doctrine. The second is that, after they have gained insight into this doctrine, they do not engender attachment to it. The third is that they do not engender doubt about this doctrine or question whether or not it is capable of leading to great awakening. The fourth is that they never congratulate themselves, deprecate others, or engage in ridicule. The fifth is that they never become prideful or lax. The sixth is that they never denigrate their achievement or become surfeited [with it]. The seventh is that they never become jealous of or stingy with others because of this doctrine. "The purifications specific to each perfection also number seven. As I have taught, the bodhisattvas are characterized by seven purifications of giving. The first is that, because the gift is pure, they practice a purified giving. The second is that, because their 706b

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706c The Scripture on the Explication of Underlying Meaning discipline is pure, they practice a purified giving. The third is that, because their insight is pure, they practice a purified giving. The fourth is that, because their thought is pure, they practice a purified giving. The fifth is that, because their speech is pure, they practice a purified giving. The sixth is that, because their wisdom is pure, they practice a purified giving. The seventh is that, because they are purified from defilement, they practice a purified giving. These are the seven characteristics of the purification of giving.

"Furthermore, all bodhisattvas are able to understand well and observe all the lessons of the code of rules. They are able to understand and separate themselves from what is sinful. They are endowed with enduring discipline. They are endowed with strong discipline. They are endowed with constantly active discipline. They are endowed with constantly prevailing discipline. They accept and learn all lessons. These are the seven characteristics of the purification of discipline.

"Having deep faith in the maturation that results from all their own actions, the bodhisattvas do not become exasperated in any unfavorable situation in which they might find themselves. In order to overcome trouble, they do not become abusive, enraged, pugnacious, threatening, or flippant. They do not harbor resentment or reckon up their due. When criticized, they do not become vexed, but neither do they invite criticism from others. It is not from fear or defiled affection that they practice patience, but they do not spurn kindnesses. These are the seven characteristics of the purification of patience.

"Having understood the equality of zeal, the bodhisattvas neither boast of their resolute practice of zeal nor denigrate others. They are endowed with great power and with great zeal. Their profound abilities are strong and resolute. They never cast off the yoke of the good. These are the seven characteristics of the purification of zeal.

"In their meditation the bodhisattvas have acquired the concentration that penetrates images, the concentration of perfection, 90

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the concentration of two aspects, the concentration of spontaneity, the concentration without support, the concentration of inculcating control, and the unlimited concentration of practicing the lessons learned in the bodhisattva canon. These are the seven characteristics of the purification of meditation. "Discernment means that the bodhisattvas have separated themselves from the two extremes of mposing [imagined essences upon doctrine] or of deleting [conventional meaning from doctrine], for they practice the middle path.34 Because of this discernment, they truly understand the meaning of liberation methods: that is, the three liberation methods of the empty, the desireless, and the imageless. They truly understand the meaning of essence: that is, the three patterns of the totally imagined, the other-dependent, and the fully perfected. They truly understand the meaning of noessence: that is, the three kinds of essential no-essence in marks, arising, and ultimate meaning. They truly understand worldly, conventional meaning: that is, the five stations of learning [which are literature, craftsmanship, medicine, logic, and doctrine]. They truly understand the true meaning of ultimate meaning: that is, the seven emptinesses. Furthermore, in nondiscrimination they separate themselves from all mental fabrication. Arriving at that pure, unitary principle, they abide therein for protracted periods of time. By their vision they objectify the unlimited, unified doctrine and are able to perfect a practice of doctrine in harmony with [that] doctrine. These are the seven characteristics of the purification of discernment. "

The Bodhisattva Avalokitesvara addressed the Buddha and said: "World-honored One, what are the specific actions of these five characteristics [of purification]?"

The Buddha answered the Bodhisattva Avalokitesvara and said: "Good son, you should understand that these characteristics of purification have five actions. Because they are unattached, the bodhisattvas always exert diligent effort in their present practice of the perfections without laxity. Because they are disinterested, they encompass the causes to avoid laxity in the future. Because 91

The Scripture on the Explication of Underlying Meaning 707a they are irreproachable, they are able correctly to practice completely purified and wholly radiant perfections. Because they are nondiscriminative, in their perfection of skillful methods, they speedily attain fullness. Because they are generous, in all their destinies they attain inexhaustibility in regard to all perfections whatsoever and all consequent favorable maturations [of those perfections], and finally reach unexcelled supreme awakening." The Bodhisattva Avalokitesvara addressed the Buddha and said: "World-honored One, why are [the bodhisattvas who have mastered] these perfections extensive? Why are they undefiled? Why are they most radiant? Why are they unshakable? Why are they purified?"

The Buddha answered the Bodhisattva Avalokitesvara and said: "Good son, they are extensive because they are unattached, disinterested, and generous. They are undefiled because they are irreproachable and nondiscriminative. They are radiant because the action of their penetrating understanding is supreme. They are unshakable because they have already entered the state of non-returners. They are purified because they have completed the ten stages and the Buddha stage."

The Bodhisattva Avalokitesvara addressed the Buddha and said: "World-honored One, why are all the favorable results and maturations of the perfections inexhaustible?" The Buddha answered the Bodhisattva Avalokitesvara and said: "Good son, this is so because, dependent one upon the other, these [perfections] are cultivated without interruption. " The Bodhisattva Avalokitesvara addressed the Buddha and said: "World-honored One, why do the bodhisattvas in faith pursue the perfections, but not the agreeable rewards resulting from them?"

The Buddha answered the Bodhisattva Avalokitesvara and said: "Good son, there are five reasons. First, it is the perfections [and not their rewards] that are the causes for the highest joy and happiness. Second, it is the perfections that are the causes for the highest benefit for oneself and for others. Third, it is the 92

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perfections that are the causes for the maturation of favorable results in future times. Fourth, the perfections are the support for the negation of all defilement. Fifth, the perfections are beyond all change."

The Bodhisattva Avalokitesvara addressed the Buddha and said: "World-honored One, what are the august qualities of each of these perfections?"

The Buddha answered the Bodhisattva Avalokitesvara and said: "Good son, you should understand that each of the perfections has four august qualities. First, when one cultivates these perfections correctly, one becomes capable of abandoning their opposites: stinginess, laxity, exasperation, idleness, distractions, and false meanings. Second, when one cultivates them correctly, one becomes capable of [accumulating] the true requisites for unexcelled, supreme awakening. Third, when one cultivates them correctly, even in the present world, one becomes capable of encompassing within oneself benefit for sentient beings. Fourth, when one cultivates them correctly, one becomes capable of attaining inexhaustible, favorable results from their maturation in the future. " The Bodhisattva Avalokitesvara addressed the Buddha and said: "World-honored One, what is the cause, the result, and the benefit of these perfections?"

The Buddha answered the Bodhisattva Avalokitesvara and said: "Good son, the cause of these perfections is great compassion; their result is wondrous, favorable maturation and the assisting of sentient beings. The benefit is that fully perfected and expansive great awakening. "

The Bodhisattva Avalokitesvara addressed the Buddha and said: "World-honored One, if the bodhisattvas are endowed with inexhaustible riches, and if hey are most compassionate, then how can there be poor sentient beings in this world?" The Buddha answered the Bodhisattva Avalokitesvara and said: "Good son, it is because the very actions of sentient beings are sinful. If this were not so, then how would there be poverty in 93

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the world, for the bodhisattvas always cherish the mind to benefit others and they are indeed endowed with inexhaustible riches. [There would be no poverty] if sentient beings did not set up obstacles by their own actions. The bodies of hungry ghosts are oppressed by a great thirst, but even if they encounter the waters of the great sea, still they remain parched. This is not the fault of that great sea. It is the fault of the actions of those hungry ghosts themselves! Similarly, the riches to be given by the bodhisattvas, like the sea, are not at fault. Rather, like those hungry ghosts, the force of evil actions deprives [sentient beings] of the fruits [of the bodhisattvas' compassion]."

The Bodhisattva Avalokitesvara addressed the Buddha and said: "World-honored One, by means of which perfection do the bodhisattvas perceive the essential no-essence of all things?" The Buddha answered the Bodhisattva Avalokitesvara and said: "Good son, it is because of the perfection of discernment that they are able to perceive the essential no-essence of all things. " "World-honored One, if it is by means of the perfection of discernment that they are able to perceive the essential no-essence of all things, then why are they not able to perceive the essential essence [of all things]?"

"Good son, I have never taught that one perceives the essential no-essence [of things] by means of their essential essence.35 Although that essential no-essence is apart from all descriptions and is realized internally, nevertheless one is unable to enunciate it by rejecting all verbal descriptions. Therefore, I explain that it is by means of the perfection of discernment that one is able to perceive the essential no-essence of all things. " The Bodhisattva Avalokitesvara addressed the Buddha and said: "World-honored One, you have taught about perfection, near perfection, and great perfection. What is perfection? What is near perfection? And what is great perfection?"

The Buddha answered the Bodhisattva Avalokitesvara and said: "Good son, the bodhisattvas, through unlimited periods of time, cultivate and practice giving, etc., and bring to completion 94

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good states, yet there still remain passions. They are not yet capable of vanquishing them but rather are themselves vanquished by them. Perfection refers to the development of such weak commitment during the [initial] stage of practicing commitment. Those bodhisattvas, through further unlimited periods of time, cultivate and practice giving, etc., and gradually increase and bring to completion those good stages. Passions still do make their appearance, but they are able to vanquish them and are not themselves vanquished by them. Near perfection, then, refers to this [stage of development] in the initial stage and above. Those bodhisattvas, during further unlimited periods of time, cultivate and practice giving, etc., develop further increases, and bring to completion good states. No passion now appears at all. Great perfection refers to this [stage of development] in the eighth stage and above." The Bodhisattva Avalokitesvara addressed the Buddha and said: "World-honored One, how many varieties of passionate inclinations are to be found in all these stages?"

The Buddha answered the Bodhisattva Avalokitesvara and said: "Good son, there are three varieties. The first are the passionate inclinations that are removed from their companions. These occur in the first five stages. Why is this so? Good son, all the passions that do not arise connaturally are companions to the arising of connatural passions. Since they no longer are present at the time [of he sixth stage], they are said to be removed from their companions. The second are debilitated passionate inclinations, which appear subtly in the sixth and seventh stages. But if one cultivates their suppression, they will appear no longer. The third are the subtle passionate inclinations found in the eighth stage and above. Herein all passions have been removed and no longer appear. There remains only the support for the obstacle to the knowable." The Bodhisattva Avalokitesvara addressed the Buddha and said: "World-honored One, how many varieties of abandoning the weakness of these passionate inclinations are manifested?" The Buddha answered the Bodhisattva Avalokitesvara and said: "Good son, there are only two varieties. [The first] is the 95

708a The Scripture on the Explication of Underlying Meaning abandoning of superficial weakness in regard to the first and second [kinds of passionate inclinations], [The second] is the abandoning of deeper weaknesses in regard to the third [kind of passionate inclination]. The abandonment of the deepest weaknesses I have taught as being the abandonment of all passionate inclinations forever, which consists of the Buddha stage." The Bodhisattva Avalokitesvara addressed the Buddha and said: "World-honored One, how many eons must one pass through to be able to abandon these weaknesses?"

The Buddha answered the Bodhisattva Avalokitesvara and said: "Good son, one must pass through three great, incalculable, immeasurable eons. They are incalculable since they cannot be measured in years, months, half-months, whole or half days and nights, instants, moments, or seconds. "

The Bodhisattva Avalokitesvara addressed the Buddha and said: "World-honored One, what are the characteristics, faults, and good qualities of he passions that appear in all these bodhisattva stages?" The Buddha answered the Bodhisattva Avalokitesvara and said: "Good son, they are characterized by nondefilement because, from the moment they are fixed in the initial stage, bodhisattvas penetratingly understand the reality realm of all things. Therefore, these passions arise with the full awareness of those bodhisattvas and are not unconscious, and thus they are characterized as undefiled. Bodhisattvas are unable to engender any suffering in their own bodies, and [their passions] are without fault. But they do engender passions so as to be able to sever the causes of suffering for sentient beings. Thus those [passions] have unlimited good qualities. "

The Bodhisattva Avalokitesvara addressed the Buddha and said: "How rare, World-honored One, is that unexcelled, supreme awakening, for it has such great benefit, enabling bodhisattvas to engender [such undefiled, faultless, and good] passions! How wonderful are the good roots of all the word-hearers and solitary enlightened ones! How much greater are these other unlimited virtues [of the bodhisattvas]!"

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The Bodhisattva Avalokitesvara addressed the Buddha and said: "World-honored One, you have taught that the vehicle of the word-hearers and the great vehicle are but a single vehicle. What was your underlying meaning?"

The Buddha answered the Bodhisattva Avalokitesvara and said: "Good son, in the word-hearers' vehicle I have taught the various essences of all things, the five aggregates, the six internal bases, the six external bases, and suchlike. In the great vehicle I have taught that all those things are identical with the reality realm, with the one principle. Thus I do not teach that these vehicles are different. But some engender false, discriminative ideas by taking the literal sense of my meaning. Some say more [than I intended], some less, but their reasoning in regard to the difference of the vehicles is contradictory. In such fashion they evolve and present their disputations. Such is my underlying meaning in this regard. " Then the World-honored One recited verses to emphasize his meaning:

The stages, what they encompass, their descriptions, their opposite [vices], their preeminences, the vows they engender, the learnings—all these depend upon the great vehicle preached by Buddha. One who cultivates them well will become awakened. In both the lower and the higher vehicles I have taught the various essences of all things; and again I have taught that all [these essences] are identical with the one principle, for I have preached both the lower vehicle and the higher vehicle. Therefore I teach that there is no differentiation in vehicles. If one discriminates by taking my meaning literally, whether by saying more or less [than I intend], those two [opinions] will be contradictory. In foolishness such understandings will lead to disputes. At that time the Bodhisattva Avalokitesvara addressed the Buddha and said: "World-honored One, how should we designate this doctrine on the explication of underlying meaning? How should we revere it?"

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The Scripture on the Explication of Underlying Meaning The Buddha answered the Bodhisattva Avalokitesvara and said: "Good son, it should be designated as the explicit teaching on the perfections, and you should revere it as such. " When this explicit teaching on the perfections was preached, some seventy-five thousand bodhisattvas in that great assembly attained the brilliant concentration of the great bodhisattva vehicle. 98

Chapter VIII: The Duty Accomplishment of a Tathagata

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The Duty Accomplishment of a

Tathagata

At that time the great Bodhisattva Manjusri questioned the Buddha and said: "World-honored One, you have taught about the Dharma body of a Tathagata. How is this Dharma body to be characterized?"

The Buddha answered the Bodhisattva Manjusri and said: "Good son, the Dharma body of a Tathagata is characterized as the full perfection of the conversion of support, which one realizes through the practice of the perfections in all the stages. Know that because of two characteristics, it is inconceivable, for it is beyond verbal fabrication and is not a conditioned state. Sentient beings, in contrast, imagine and cling to what is conditioned through verbal fabrications. "

"World-honored One, is the conversion of support of the wordhearers and the solitary enlightened ones to be termed 'Dharma body' or not?"

"Good son, it is not to be termed 'Dharma body.'" "World-honored One, what kind of body should it be called?" "Good son, it is termed a 'liberation body.' The liberation bodies of all word-hearers and solitary enlightened ones are the equal of all Tathagatas. But because of the Dharma body, we say that they are different. Because they are different from the Dharma body of all Tathagatas, all [their good qualities] are different from the unlimited, good qualities of a Tathagata, which cannot be grasped through reckoning or analogy. "

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708c The Scripture on the Explication of Underlying Meaning The Bodhisattva ManjusrI addressed the Buddha and said: "World-honored One, how should we understand the characteristics of the birth of a Tathagata?"

The Buddha answered the Bodhisattva ManjusrI and said: "Good son, the action of the Transformation body of a Tathagata arises in many fashions, just as do world realms. It is characterized as being adorned and supported by a host of the good qualities of a Tathagata. Know that this Transformation body is characterized as having birth, whereas the Dharma body is characterized as not having birth. "36

The Bodhisattva ManjusrI addressed the Buddha and said: "World-honored One, how should we understand the skillful method whereby the Transformation body is manifested [by a Tathagata]?"

The Buddha answered the Bodhisattva ManjusrI and said: "Good son, in all the three thousand vast Buddha lands, in many honorable and high royal households, in many honorable and rich landed households, [those Transformation bodies] enter into the womb, are born, and mature at the same time. They experience desire, leave home, and engage in the practice of asceticism. After abandoning that practice of asceticism, they realize full, supreme awakening. [Such] is the sequence they manifest. This is what is termed the skillful method whereby the Transformation bodies are manifested."37

The Bodhisattva ManjusrI addressed the Buddha and said: "World-honored One, how many varieties of eaching are supported by those bodies of all the Tathagatas, by means of which sentient beings already converted, but not yet matured, are led to maturity, and by focusing upon which those already matured are led speedily to attain liberation?"

The Buddha answered the Bodhisattva ManjusrI and said: "Good son, in sum, the Tathagata's teachings number three: scriptures, discipline, and theory. "38

"World-honored One, what is scripture? What is discipline? What is the matrix [of theory]?"

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"Manjusri, wherever I have explained doctrine by relying upon summary schema, that is scripture. It relies upon the fourfold schema, the ninefold schema, or the schema of twenty-nine items. "The fourfold schema treats the hearing [of doctrine], the refuge [promised by doctrine thus heard], the practice of the study [of doctrine needed to attain that refuge], and [the realization] of awakening.

"The ninefold schema treats the descriptions of sentient beings, their enjoyments, their birth, their subsistence after birth, their defilement and purification, their differences, the act of proclaiming [doctrine], [the doctrine] proclaimed, and the assembling [of sentient beings to hear that doctrine].

"The schema with twenty-nine items addresses [the first four] themes of defilement: the cataloging of actions, their progressive actualization, the power to cause future transmigrations that comes from having conceptualized personality, and the power to cause future transmigrations that comes from having conceptualized things. [The remaining items] relate to purification: the application of memory to the object [of meditation], the diligent zeal therein, the firm abiding of thought [in meditation], the abiding in joy under present conditions, the method of transcending all states of suffering, and the perfect knowledge of these. This last is of three kinds: the perfect knowledge of the support for mistakes, the perfect knowledge of he support for heretical practices among outsiders that depend upon [such mistaken] concepts of sentient beings, and the perfect knowledge of the support for the absence of pride among the orthodox. [The rest of the items are:] the support for meditation, its realization, its cultivation, its becoming stable, its varieties, its objects, the skill to know what has already been abandoned and [to know] what has yet to be abandoned, its distractions, the support for its lack of such distractions, perseverance in the labor and effort to meditate, the preeminent benefit of meditation, its steadfastness, the listing of its holy exercises, the listing of the aids to holy exercises, its penetration to reality, its realization of cessation, the transcendence of its worldly insight 101

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The Scripture on the Explication of Underlying Meaning into doctrine and discipline over the attainments of the highest insight of all heretics, and the regression that comes from its lack of cultivation, for regression comes from not cultivating [this doctrine] and does not refer to the fault of mistaken views. "Manjusri, 'discipline' refers to that doctrine about the precepts and the states associated with these precepts that I have explained for word-hearers and bodhisattvas. "

"World-honored One, how many aspects are included in the precepts of a bodhisattva?"

"Good son, you should understand that there are seven. The first is instruction in the rules to be received. The second is instruction in the theme of the grave sins. The third is instruction in the theme of the sins against discipline. The fourth is instruction in the nature of sin. The fifth is instruction in the nature of sinlessness. The sixth is instruction in how to be delivered from sin. The seventh is instruction in rejecting the code of discipline. "Manjusri, the matrix [of theory] refers to my doctrines on analytical exposition, which [explain] eleven kinds of characteristics. They are [as follows]. The first are the characteristics of worldly, conventional [meaning]. The second are the characteristics of ultimate meaning. The third are the characteristics of the objects that are aids to awakening. The fourth are the characteristics of the aspects [of those aids]. The fifth are the characteristics of the essences [of those aids]. The sixth are the characteristics of the results of those [aids]. The seventh are the characteristics of the explanations of the experiencing of those [aids]. The eighth are the characteristics of the things that obstruct those [aids]. The ninth are the characteristics of hings which harmonize with those [aids]. The tenth are the characteristics of efects in those [aids]. The eleventh are the characteristics of the excellences of those [aids], "Understand that the characteristics of worldly, conventional [meaning] are three in number. The first is instruction on persons. The second is instruction on the characteristics of clinging to what is totally imagined. The third is instruction on the activity whereby all things function.

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"Understand that the characteristics of ltimate meaning are found in the instruction on the seven kinds of suchness [treated above],

"The characteristics of the objects that are aids to awakening are the teachings on all knowable matters [as treated above], "The characteristics of aspects are the instructions on the eight methods of investigating, which refer to truth, proposition, faults, qualities, methodology, transmigration, reasoning, and differentiating the general.

"'Truth' refers to the suchness of all things. "'Proposition' refers to [the questions of whether or not] one can establish a personality; whether or not one can establish the characteristics of clinging to what is totally imagined; whether or not one can establish a direct affirmation, a distinguishing answer, a counter-question, or an answer of silence; and whether one can establish a distinction that separates the underlying meaning from the explicit answer.

"'Faults' refer to all the defiled states that have the errors I have described by means of innumerable different methods. "'Qualities' refer to all the superior benefits I have described by means of innumerable different methods.

"'Methodology' has six varieties. The first is method in regard to true reality. The second is method in regard to realization. The third is method in regard to teaching. The fourth is method in regard to avoiding the two extremes. The fifth is method in regard to inconceivable discourse. The sixth is method in regard to underlying meaning.

"'Transmigration' refers to the three times [past, present, and future], the three characteristics of the conditioned [arising, abiding, and dying], and the four kinds of causes [that bring this progression about, i.e., direct, antecedent, objective, and dominant]. "'Reasoning' is of four varieties. The first is reasoning from observation. The second is reasoning from occurrence. The third is reasoning from demonstration. The fourth is reasoning from reality. Reasoning from observation means [reasoning] from the causes 103

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709c The Scripture on the Explication of Underlying Meaning and conditions that produce conditioned states of being and from the concomitant language [that describes them]. Reasoning from occurrence means [reasoning] from causes and conditions that result in things, that bring them to completion, or that bring them into action once they have arisen. Reasoning from demonstration means [reasoning] from causes and conditions that cause meanings proposed, explained, and defined to be both valid and understood. This reasoning has two varieties: the purified and the impure. In sum, there are five purified reasonings and seven impure reasonings.39

"There are five aspects [of easoning] that are termed purified. The first is characterized as attained through direct insight. The second is characterized as attained through the support of that direct insight. The third is characterized as engendered through various analogies. The fourth is characterized as truly perfected. The fifth is characterized as well-purified teaching. "That which is characterized as ascertained through direct insight consists in what is known by direct perception in the world, [for example,] that all conditioned states are impermanent, that all conditioned states involve suffering, that all conditioned states are without a self. Such [reasonings] are said to be attained through direct insight.

"That which is characterized as ascertained through the support of direct insight refers to those things that, although not attained through direct insight, can be inferred. Because they can be supported upon the obvious basis of impermanence, which is a matter of direct insight, [one can ascertain that] all conditioned states are instantaneous, that other worlds have sentient beings, that pure and impure actions are never lost. One can ascertain that the various differences among sentient beings depend upon their various actions. One can ascertain that the suffering or the joy of sentient beings is based upon their pure or impure actions. Such [reasonings] are said to be attained through the support of direct insight.

"That which is characterized as engendered through various analogies consists in drawing upon facts commonly known in the 104

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world, such as the birth and death of all conditioned states, [both] internal and external, in order to offer an analogy. It consists in drawing upon commonly known images in the world, such as what it is like to suffer by being born, etc., in order to offer an analogy. It consists in drawing upon commonly known images in the world, such as the absence of mastery, in order to draw an analogy. It consists in drawing upon commonly known examples, such as external prosperity, in order to offer an analogy. Such [logical principles] are said to be characterized as engendered by analogy. "That which is characterized as truly perfected consists in the ability to definitively establish a proposition as ascertained through direct insight, through the support of that direct insight, and through analogy.40

"That which is characterized as well-purified teaching consists in what is taught through omniscience, such as discourse on the final quiescence of cessation. Such [reasonings] are said to be characterized as well-purified teachings. Good son, these five characteristics are the purified logical principles of nvestigation. Because they are pure, you must cultivate them."

The Bodhisattva Manjusri addressed the Buddha and said: "World-honored One, how many are the characteristics of omniscience?" The Buddha answered the Bodhisattva Manjusri and said: "Good son, they number five. The first is that if the voice of an omniscient one appears in this world, it will be heard everywhere. The second is that he will be endowed with the thirty-two major qualities. The third is that he will be endowed with the ten powers and be able to sever all the doubts of all sentient beings. The fourth is that he will be endowed with the four fearlessnesses, proclaim the true doctrine, and be irrefutable by any other. The fifth is that in that good doctrine and discipline, he will be able to bring forth the four kinds of monks with the eightfold path. He will engender teachings that will sever the net of doubt, will not be subject to refutation by others, but rather will be able to refute all their heresies. The monks of the holy path will be able to ascertain [those teachings]. Understand that these are the five 105

710a The Scripture on the Explication of Underlying Meaning characteristics of omniscience. Good son, you are to realize that this reasoning from what is well demonstrated, because [based upon] direct insight, inference, and the holy teachings, is termed purified in its five characteristics."

"What then are the seven characteristics that are termed impure?" "The first is characterized as ascertainable through similarity to other forms. The second is characterized as ascertainable through dissimilarity to other forms. The third is characterized as ascertainable through similarity to all forms. The fourth is characterized as ascertainable through dissimilarity to all forms. The fifth is characterized as ascertainable through dissimilar examples. The sixth is characterized as incomplete. The seventh is characterized as the explanation of impure teachings.

"If something is ascertained through the mental construction of thinking about everything, then that is characterized as ascertainable through similarity to other forms. If the characteristics, natures, actions, cause, result, and differences of things are fixed as all having differences in each of their differing characteristics, this is characterized as ascertainable through dissimilarity to other forms. Good son, if in that which is ascertainable through similarity to other forms and, in its example, the characteristics of all dissimilar forms are included, then its proposition cannot be demonstrated. This is what is said to be characterized as incomplete. If in that which is characterized as ascertainable through dissimilarity to all other forms, and in its example, all similar forms are included, then its proposition cannot be demonstrated. This is also what is said to be characterized as incomplete. Because incomplete, it negates well-understood, purified reasoning. Because impure, it cannot be cultivated. If its characteristics are drawn from dissimilar analogies, if t negates well-purified teaching, know that at base it is impure.

"Reasoning from reality refers to [reasoning] from the reality realm, which abides in all things and supports the nature of hings, whether a Tathagata appears in the world or not. 106

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"[The theoretical matrix on] differentiating the general refers to that final understanding whereby what is at first described generally by a single term is later differentiated and distinguished by many terms.

"[The theoretical teaching on] essences refers to those characteristics of essence I have explained concerning the aids to awakening, which are taken up together with their [different] aspects and objects, such as the stations of mindfulness, etc. "[The theoretical matrix on] the characteristics of the results [of hose aids] consists in the abandonment of ll worldly and worldtranscendent passions, and in all the worldly and world-transcendent good qualities resultant therefrom.

"[The theoretical matrix on] the characteristics of the explanations of the experiencing of those [aids] consists in first experiencing them through liberation wisdom, and then proclaiming their interpretation for others.

"[The theoretical matrix on] the characteristics of he obstacles to these states consists in all those defiled states that are able to obstruct the practices of the aids to awakening. "[The theoretical matrix on] the characteristics of that which harmonizes with these [good] states consists in those habits brought about in their regard.

"[The theoretical matrix on] the characteristics injurious to them consists in the excesses of those things that obstruct them. "[The theoretical matrix on] the characteristics of their preeminent benefit consists in the good qualities of the states harmonious to them. "

The Bodhisattva Manjusri addressed the Buddha and said: "World-honored One, you have summarized the meaning of the scripture, discipline, and [theoretical] matrix for the bodhisattvas in a memory formula unknown to heretics. By means of his memory formula unknown to heretics you lead bodhisattvas to penetrate the underlying meaning of what the Tathagata has preached." The Buddha addressed the Bodhisattva Manjusri and said: "Good son, hear the truth, for I will summarize for you the meaning 107

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The Scripture on the Explication of Underlying Meaning of that unique memory formula which leads all bodhisattvas to penetrate the underlying intent of what I have enunciated. Good son, I have preached that both defiled and purified states [of consciousness] lack any purposeful activity whatsoever, and have no personality whatsoever, for everything is apart from becoming. There are no defiled states, for it is not the case that they are first defiled and then purified. There are no purified states, for it is not the case that what is later purified was previously defiled. Since all the common worldlings in their weak bodies cling to things and are passionate in regard to their false views, distinguishing the essence of personalities [one from the other], they imagine an 'I' and a 'mine.' In this false view they say, 'I see,' 'I hear,' 'I smell,' 'I taste,' 'I touch,' 'I know,' 'I eat,' 'I do,' 'I am defiled,' 'I am purified.' In such fashion their perverse efforts increase. But if they knew things as they really are, then they would be able finally to abandon those bodies of weakness, and without any purposeful effort would attain the unconditioned support that does not abide in passion, the highest purity apart from all verbal fabrication, and the unconditioned support without any purposeful effort. Good son, you should understand that this is how I summarize the meaning of the unique memory formula unknown to heretics that summarizes my meaning."

Then the World-honored One recited these verses in order to emphasize his meaning:

All states, defiled and purified, are without purposeful effort and without personality. Thus I have preached that they are apart from becoming, for defilement and purification admit of no before or after. In their bodies of weakness, [worldlings] are passionate about their views and therefore imagine an "I" and a "mine." It is because of such a delusion that they say "I see," "I eat," "I become," "I am defiled and purified, " etc. But if they knew things as they are in reality, then they would be able to abandon those bodies of eakness 108

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and attain that unconditioned support apart from defilement or purification, apart from verbal fabrication, apart from purposeful effort.

At that time the Bodhisattva ManjusrI addressed the Buddha and said: "World-honored One, how should one understand the arising of the thinking of all Tathagatas?"

The Buddha answered the Bodhisattva ManjusrI and said: "Good son, a Tathagata is not to be described as having arisen from mind, thinking, and consciousness. Rather, all Tathagatas arise from a mental state of effortlessness. You should understand them to be magical creations. "

The Bodhisattva ManjusrI addressed the Buddha and said: "World-honored One, the Dharma body of all Tathagatas is apart from all effort. If it is apart from all such effort, then how does it engender any thinking at all?"

The Buddha answered the Bodhisattva ManjusrI and said: "Good son, because of the force of the effort whereby they have previously cultivated the wisdom of skillful methods, they do give rise to thinking. It is just as one needs no effort to wake up after a deep, thoughtless sleep, for one awakens because of the force of efforts previously expended. Or it is similar to one who needs no effort to arise from the concentration of stopping [all thought], for he returns [to everyday thinking] because of the force of his previous efforts. Just as one produces thoughts when one leaves sleep or the concentration of stopping [thought], so a Tathagata produces thoughts because of the force of the wisdom of skillful methods he has previously cultivated. "

The Bodhisattva ManjusrI addressed the Buddha and said: "World-honored One, [in this case] should the Transformation body of a Tathagata be described as thinking or not?" The Buddha answered the Bodhisattva ManjusrI and said: "Good son, it can be described neither as thinking nor as not thinking. This is so because it does not have any independent thinking, but it does have thinking dependent upon others. " 109

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7iia The Scripture on the Explication of Underlying Meaning The Bodhisattva Manjusri addressed the Buddha and said: "World-honored One, is there any difference between the field of a Tathagata and the sphere of a Tathagata?"

The Buddha answered the Bodhisattva Manjusri and said: "Good son, the field of a Tathagata refers to pure Buddha lands adorned with that assembly of incalculable good qualities common to all Tathagatas. The sphere of a Tathagata refers to the five different kinds of realms [known by a Tathagata]: sentient beings, [the surrounding] world, doctrine, discipline, and skillful methods of discipline. This is the difference between the two." The Bodhisattva Manjusri addressed the Buddha and said: "World-honored One, what are the characteristics of the supreme awakening of a Tathagata, of his turning of the wheel of doctrine, of his entering into cessation?"

The Buddha answered the Bodhisattva Manjusri and said: "Good son, these three are characterized by nonduality. That is to say, there is no perfect awakening nor any absence of perfect awakening. There is no turning of the wheel of doctrine nor absence of turning the wheel of doctrine. There is no entering into cessation nor absence of entering into cessation. This is so because of the ultimate purity of the Dharma body of Tathagatas and because of the constant manifestation of the Transformation bodies of athagatas."

The Bodhisattva Manjusri addressed the Buddha and said: "World-honored One, all varieties of sentient beings gain merit in seeing those Transformation bodies, in hearing them and revering them. What kind of causality does a Tathagata exercise in their regard?"

The Buddha answered the Bodhisattva Manjusri and said: "Good son, the causality of a Tathagata in their regard is that of a dominant, objective condition, for those Transformation bodies are sustained through the power of the Tathagatas. " The Bodhisattva Manjusri addressed the Buddha and said: "World-honored One, how is it that, without any effort, the Dharma body of Tathagatas emits great light for sentient beings 1 1 0

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and sends forth images of nlimited Transformation bodies, while the liberation bodies of word-hearers and solitary enlightened ones do not do so?"

The Buddha answered the Bodhisattva ManjusrI and said: "Good son, it is similar to the fact that the water and fire crystals that come from the disk of the moon and the sun emit a great light without any effort, but other water and fire crystals do not do so, for [the sun and moon crystals are formed] because they are sustained upon the august [creative] powers of sentient beings, because of the dominant force of the actions of sentient beings. Or it is similar to the fact that a mani jewel crafted by a master craftsman emits the images inscribed upon it, whereas one not so crafted does not. In this manner, therefore, the Dharma body of Tathagatas, polished and perfected through the intense cultivation of the wisdom of methods in the unlimited reality realm, is able to emit from itself great light and images of arious Transformation bodies. But that does not occur with the liberation bodies of others."

The Bodhisattva ManjusrI addressed the Buddha and said: "World-honored One, as you have explained, sentient beings in the world of desire are led to be born among the noble families of warriors and brahmins because they are sustained by the august powers of Tathagatas and bodhisattvas. In their physical and material well-being they lack nothing. Whether they take on the form of gods in the world of form or in the world of no-form, they are able to attain perfection in their physical and material wellbeing. World-honored One, what was your underlying intention in this explanation?"

The Buddha answered the Bodhisattva ManjusrI and said: "Good son, the august sustaining power [of the doctrine] of Tathagatas and bodhisattvas, whether in [preaching] the path or the practice [of that path], is capable in all places of leading sentient beings to obtain perfection in their physical and material well-being. As appropriate, they preach this path and this practice. Those who are able to, and actually do, correctly cultivate 1 1 1

7iib The Scripture on the Explication of Underlying Meaning this path and this practice will never lack for such perfection of their physical and material well-being. But for sentient beings who turn away from and reject this path and practice, and harbor thoughts of bitterness or anger, the physical and material [resources] they may have had will dwindle after their lives are over. You should understand from this not only that the august Tathagatas and bodhisattvas bring about physical and material well-being, but also how the dwindling of he body and riches comes about for sentient beings. "

The Bodhisattva Manjusri addressed the Buddha and said: "World-honored One, in all defiled lands and in all pure lands what are those things easy to find? What are those things difficult to find?"

The Buddha answered the Bodhisattva Manjusri and said: "Good son, in defiled lands there are eight things easy to find and two difficult to find. The eight things are heretics, suffering sentient beings, the differences in the rising and falling of houses of high lineage in the world, the doing of vil actions, the breaking of discipline, evil destinies, and shallow commitment. The two things difficult to find are the implementation by bodhisattvas of a high commitment and effort, and the appearance of a Tathagata in the world. Manjusri, understand that the case is exactly opposite in pure lands. "

At that time the Bodhisattva Manjusri addressed the Buddha and said: "World-honored One, how should we designate this doctrinal teaching on explicating mysteries? How should we revere it?" The Buddha answered the Bodhisattva Manjusri and said: "Good son, this teaching is designated the explicit teaching on the action of the Tathagata, and you should revere it as such. " When this explicit teaching on the duty accomplishment of he Tathagata was preached in the great assembly, some seventy-five thousand great bodhisattvas all realized the perfected Dharma body. 112