The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines
Explanation of the Intermediate Teaching
Toh 3808
Degé Tengyur, vol. 93 (sher phyin, pha), folios 1.b–292.b
- Surendrabodhi
- Yeshé Dé
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Translated by Gareth Sparham
under the patronage and supervision of 84000: Translating the Words of the Buddha
First published 2022
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Table of Contents
Summary
The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines is a detailed explanation of the Long Perfection of Wisdom sūtras, presenting a structural framework for them that is relatively easy to understand in comparison to most other commentaries based on Maitreya-Asaṅga’s Ornament for the Clear Realizations. After a detailed, word-by-word explanation of the introductory chapter common to all three sūtras, it explains the structure they also all share in terms of the three approaches or “gateways”—brief, intermediate, and detailed—ending with an explanation of the passage known as the “Maitreya chapter” found only in the Eighteen Thousand Line and Twenty-Five Thousand Line sūtras. It goes by many different titles, and its authorship has never been conclusively determined, some Tibetans believing it to be by Vasubandhu, and others that it is by Daṃṣṭrāsena.
Acknowledgements
This commentary was translated by Gareth Sparham under the patronage and supervision of 84000: Translating the Words of the Buddha.
The Translator’s Acknowledgments
I thank the late Gene Smith, who initially encouraged me to undertake this work, and I thank all of those at 84000—Dzongsar Khyentse Rinpoche, the sponsors, and the scholars, translators, editors, and technicians—and all the other indispensable people whose work has made this translation possible.
I thank all the faculty and graduate students in the Group in Buddhist Studies at Berkeley, and Jan Nattier, whose seminars on the Perfection of Wisdom were particularly helpful. At an early stage, Paul Harrison and Ulrich Pagel arranged for me to see a copy of an unpublished Sanskrit manuscript of a sūtra cited in Bṭ3. I thank them for that assistance.
I also take this opportunity to thank the abbot of Drepung Gomang monastery, Losang Gyaltsen, and the retired director of the Institute of Buddhist Dialectics, Kalsang Damdul, for listening to some of my questions and giving learned and insightful responses.
Finally, I acknowledge the kindness of my mother, Ann Sparham, who recently passed away in her one hundredth year, and my wife Janet Seding.
Acknowledgement of Sponsorhip
We gratefully acknowledge the generous sponsorship of Kelvin Lee, Doris Lim, Chang Chen Hsien, Lim Cheng Cheng, Ng Ah Chon and family, Lee Hoi Lang and family, the late Lee Tiang Chuan, and the late Chang Koo Cheng. Their support has helped make the work on this translation possible.
Explanation of the Intermediate Teaching
Brief teaching
Then the elder Śāriputra, for the sake of those who understand when there is an elaboration, starts the intermediate teaching with this question:
“How then, Lord, should bodhisattva great beings who want to fully awaken to all dharmas in all forms make an effort at the perfection of wisdom?” P18k P25k P100k
This is a fourfold question about the Dharma: What are “bodhisattva great beings”? What is “want to fully awaken to all dharmas in all forms”? What is “should make an effort at”? And what is “the perfection of wisdom”? Again, there will be an explanation of the four below in their appropriate context.
in his explanation, then gives a twofold exposition, brief and detailed. From,
“Śāriputra, here bodhisattva great beings, having stood in the perfection of wisdom by way of not taking their stand on it,” [F.42.b] P18k P25k P100k
up to
“should cultivate… great love, great compassion, great joy, and great equanimity,” P18k P25k P100k
brings together all dharmas and teaches by way of a brief exposition. Then, starting from just those dharmas, it gives a detailed exposition.
“Śāriputra, here bodhisattva great beings, having stood in the perfection of wisdom by way of not taking their stand on it,” P18k P25k P100k
and so on, teaches four practices, which is to say, the four practices taught by this:
“should… make an effort at the perfection of wisdom.” P18k P25k P100k
They are
the practice of the nonconceptual perfections;
practice in harmony with the dharmas on the side of awakening without the secondary afflictions;
practice without harming that brings beings to maturity; and
practice without stains that brings the buddhadharmas to maturity.
Among these, the practice of the perfections is accomplished with skillful means; the practice of the dharmas on the side of awakening is accomplished through knowledge of mastery; the practice of bringing beings to maturity is accomplished through compassion; and the practice of fully developing the buddhadharmas is accomplished with wisdom.
There, “having stood in the perfection of wisdom by way of not taking their stand on it” and so on teaches the practice of the perfections. From,
“Śāriputra, bodhisattva great beings, having stood in the perfection of wisdom, should perfect the four applications of mindfulness,” P18k P25k P100k
and so on, up until
“they should perfect260… the wishlessness meditative stabilization,” P18k P25k P100k
teaches the practice of the dharmas on the side of awakening that is the absence of afflictions. From
“the four concentrations” P18k P25k P100k
up until
“the nine abodes of beings” P18k P25k P100k
teaches the practice without harming that brings beings to maturity. From
and so on, up until
“great equanimity” P25k P100k
teaches the practice without stains that brings the buddhadharmas to maturity.
Practice of the perfections
There,
“having stood in the perfection of wisdom by way of not taking their stand on it,” P18k P25k P100k
and so on, teaches the practice of the perfections. It teaches the practice of the perfections in three parts: standing, achieving, and the purity of the three spheres, just like “the stand” that has to be taken, “the achieving” that has to be done, and “the state of mind” one has to be in that is taught in the Triśatikā.261
When bodhisattvas have given up wanting a special result other than that; when, through the force of compassion, they intend to establish benefit and happiness for all beings; and when, through the force of wisdom, they stand nowhere at all in the three realms or in any dharma, bodhisattvas have “stood in the perfection of wisdom.” Hence it says bodhisattvas have “stood in the perfection of wisdom by way of not taking their stand on it.” It means “with the correct method of not taking a stand anywhere.”262 This intends that just not taking a stand anywhere is standing in the perfection of wisdom. Here it has taught that the “perfection of wisdom” is also the knowledge of all aspects, or nonconceptual wisdom, or the Great Vehicle.
The practice through the force of habit in harmony with the path to awakening is the achieving.263 Therefore it says a bodhisattva
“should complete the perfection of giving.” P18k P25k P100k
Ultimately, when dharmas have been sought, they are the purity of the three spheres; therefore, it says
“by way of not giving up anything, because a gift, a giver, and a recipient are not apprehended.” P18k P25k P100k
When bodhisattvas moved by compassion [F.43.b] give to all beings everything they want, it is simply called giving, but it is not the perfection of giving. When after giving, or after the giving of a gift, having made an investigation with the four ways of investigating and having comprehended properly with the four comprehensions264 they cause it to be cleansed with wisdom,265 at that time it has been well cleansed and it gets the name perfection. Bodhisattvas first do everything out of compassion and later clean it with wisdom, hence they practice with compassion and purify with wisdom—they purify intention with compassion and purify the endeavor with wisdom; they stand in the conventional and achieve with compassion, and endeavor, standing in the ultimate, with wisdom. With compassion all things are done for the sake of beings, so they are counted in the merit collection; with wisdom they are done for the sake of awakening, so they are counted in the wisdom collection. Therefore it says that bodhisattvas
In this regard, taking as the point of departure the fact that bodhisattvas standing on the first level realize suchness, ultimately abiding in suchness is by a direct vision when an investigation has been carried out, not otherwise.
Furthermore, no one can give or receive that suchness when a gift is given, so ultimately there is no “giving away” at all. Whatever food, drink, bedding, and so on are given away, they stand as falsely imagined dharmas, so, like a dream and like an illusion they do not exist. Hence this state, which is ultimately separated from the defining mark of giving, is called the “way of not giving up anything.” [F.44.a]
In this “way of not giving up anything” these three “are not apprehended”: the thing as “a gift,” I as a “giver,” and the one taking as a “recipient.” They are without the intrinsic nature of something that could be apprehended. The “because”266 is because the perfection of giving should be completed based on that, having taken that as its point of departure.
First, through the force of compassion they remain in the conventional mode by means of an ordinary course of practice and engage in giving. Then they remain in the ultimate mode governed by wisdom. When by means of an extraordinary course of practice all that has been investigated with wisdom cannot be apprehended, at that time the perfection of giving is named completed. Therefore, because they have not forsaken the two—first, the beings (sattva) who are the objective support of the production of the thought, and then awakening (bodhi)—they are endowed with all that the name bodhisattva signifies.
In that case, since when a gift, a giver, and a recipient are not apprehended it totally precludes giving, how can this not be a contradiction?
It is because of the force of the perfection of skillful means. The perfection of skillful means is both compassion that grasps the conventional and wisdom that grasps the ultimate. They are companions that achieve and operate simultaneously, like the movement on dry land and movement in water engaged in by an amphibian. They totally preclude each other as different things it does but do not preclude each other as aspects of what it does. This teaches that up until awakening the practice achieving all the merit accumulations and wisdom accumulations is the “supreme benefit of awakening and beings.” These two will be explained again just as they are in the appropriate contexts.
“Should complete the perfection of morality because no downfall is incurred and no compounded downfall is incurred”— P18k P25k P100k
when bodhisattva householders [F.44.b] take up and follow the training to do with the bodhisattva code of conduct, and those gone forth to homelessness take up and follow the trainings to do with both codes of conduct, they incur no downfall. Even if they do incur a downfall, they do not compound it by letting time pass; they very quickly reveal it. Hence it says, “no downfall is incurred and no compounded downfall is incurred.” “Having stood in the perfection of wisdom” comes right after this as well so it should be understood that on account of not apprehending the three conceptualizations—“I am moral,” “this is morality,” “this is immorality”—it is the purity of the three spheres. Thus, below it will say,267
this teaches the nature of the perfection of patience. Furthermore, governed by compassion they are not disturbed by beings, and governed by wisdom they realize there is no self in the volitional factors. Here also the purity of the three spheres on account of not apprehending patience, an object of patience, or malice will be explained again in the appropriate contexts.
this teaches engagement in the perfection of perseverance. It means bodhisattvas
“should complete… the perfection of perseverance” P18k P25k P100k
with the perseverance that causes them not to relax from any physical or mental effort at persisting, respecting, and trying hard. Not giving up, furthermore, is from wisdom and compassion. Here also the state of perfection is accomplished on account of not apprehending someone who has perseverence, perseverance, or laziness.
if they enter into a concentration for their own sake [F.45.a] it becomes the “experience” of a concentration. So, given that bodhisattvas spurn all practice done only for their own sake as a sin, how could they ever pay attention to the experience of a concentration? What it means to say is that of the three concentrations—defiled, purified, and without outflows—they become absorbed in purified concentrations and concentrations without outflows, not in defiled ones. Here also, on account of not apprehending someone in the concentration, the concentration, or distraction, the perfection becomes complete.
“Because all phenomena are not apprehended”— P18k P25k P100k
when they see just reality, they do not apprehend any ordinary, falsely imagined phenomena, and they do not even conceive of the extraordinary ones either, whereby they
“should complete the perfection of wisdom.” P18k P25k P100k
How, standing in the perfection of wisdom, can they complete the perfection of wisdom?
When “the perfection of wisdom” is work at the knowledge of all aspects and the Great Vehicle there is no fault. Still, when bodhisattvas are working on the perfection of nonconceptual wisdom, thinking “ultimately there is no perfection of wisdom dharma whatsoever,” they stand in the perfection of nonconceptual wisdom, the nature of which is the absence of the conceptualization of the perfection of wisdom. At that point, the wisdom produced in a conventional form, which thinks “the three realms and so on are simply just suchness,” is conceptual in nature, but as the path of preparation realization, since it is informed by the nonconceptual perfection of wisdom, it is called the perfection of wisdom. Therefore there is no fault, because the intention is that bodhisattvas, standing in the perfection of wisdom, cultivate the perfection of wisdom. Here [F.45.b] too it should be understood that on account of not apprehending someone who has wisdom, wisdom, or intellectual confusion, it is the purity of the three spheres.
Practice of the dharmas on the side of awakening
Then,
“Śāriputra, bodhisattva great beings, having stood in the perfection of wisdom, should perfect the four applications of mindfulness,” P18k P25k P100k
and so on, teaches the practice of the dharmas on the side of awakening.
Qualm: The cultivation of the thirty-seven dharmas on the side of awakening is appropriate for those in the Śrāvaka and Pratyekabuddha Vehicles who strive for nirvāṇa but is not appropriate for bodhisattvas.
Response: There is no fault here. Bodhisattvas want to realize all dharmas in all forms and are intent on not apprehending all dharmas, so, because they investigate whether the awakening dharmas do or do not exist ultimately, it is appropriate.
Qualm: Nevertheless, in that case, having cultivated the dharmas on the side of awakening they become a cause for their actualizing nirvāṇa. Bodhisattvas therefore will become stream enterers, up to worthy ones.
Response: They are accomplished because of the power of the force of an earlier endeavor,269 so there is no fault in it.
Still, those who see faults in saṃsāra and feel repulsion, and strive for and accomplish nirvāṇa having seen its good qualities, effortlessly actualize nirvāṇa because of the force of an earlier endeavor, on account of the cause—their meditation on the applications of mindfulness. Bodhisattvas, however, regard saṃsāra and nirvāṇa equally. They are intent on producing benefit and happiness for all beings, so they see good qualities in saṃsāra because it is the cause for the benefit of beings, like nirvāṇa; and they see nirvāṇa as disagreeable, like saṃsāra, because it is not a place to stand to be of benefit to beings. They see them as equal [F.46.a] because they are both merely the true nature of dharmas. So they have meditated on the dharmas on the side of awakening in order to understand analytically that they cannot be apprehended. They do it simply to actualize the dharmas on the side of awakening. They do not work on them in order to realize the result of stream enterer and so on, or nirvāṇa. Just that is “knowledge of mastery.” It will also be explained like this in the teaching on the knowledge of mastery where it will say that270
“they remain with the dharmas on the side of awakening, understanding that it is thus the time for mastery, and it is not the time for actualization.” P18k
There are four objects to which mindfulness is applied: body, feelings, mind, and dharmas. The four observations of those four are “the four applications of mindfulness.” Having come to know them previously, when bodhisattvas then search for them as they really are, they comprehend that body, feelings, mind, and dharmas, the mindfulness and wisdom focused on them, as well as the mental factor dharmas associated with them, are marked as falsely imagined, and they understand that they are not in fact real. Since the inexpressible ultimate is not within the range of either mindfulness or wisdom, the bodhisattvas realize that ultimately there are no defining marks of the applications of mindfulness, and thus stand in the perfection of wisdom and
“perfect the four applications of mindfulness.” P18k P25k P100k
“because the applications of mindfulness cannot be apprehended.” P100k
I will give a detailed explanation of meditation on the dharmas on the side of awakening later as part of the exposition of the Great Vehicle.272
Construe the right efforts like this as well. It is saying that the defining marks [F.46.b] of the right efforts and so on are simply mere conventions, but ultimately the defining marks of the right efforts and so on have nonexistence for their intrinsic nature. Hence, understanding that the right efforts and so on have an intrinsic nature that cannot be apprehended, they, “having stood in the perfection of wisdom, … perfect” the dharmas on the side of awakening.
The three doors to liberation cause the attainment of nirvāṇa273 so they are in harmony with the cultivation of the dharmas on the side of awakening and are counted among the dharmas on the side of awakening. These are included in the bodhisattva stage so they are called “the three meditative stabilizations.”274
Among them, in regard to “the emptiness meditative stabilization,” that which is marked as the thoroughly established is empty of that which is marked as the falsely imagined. When it is cultivated as the empty aspect, “it is empty of those falsely imagined aspects,” and the mind has become single-pointed; this is “the emptiness meditative stabilization.”
Just that inexpressible ultimate, like space, separated from all the causal signs of form and so on, marked as the nonexistence of any aspect of a causal sign is the calming of all elaborations. When it is cultivated as the calm aspect, and the mind has become single-pointed, it is
Similarly, on account of seeing the three realms in their nonexistent intrinsic nature aspect, all dharmas come to be perceived as discordant. When the insight that they do not serve as a basis for anything to be wished for in the future has become a single-pointed mind, it is
Practice without harming that brings beings to maturity
Then the practice that brings beings to maturity is taught with
“they should cultivate the four concentrations,” P18k P25k P100k
and so on.275 Those beings who are to be brought to maturity, furthermore, are ordinary beings and extraordinary beings, and the maturing has to be done with the dharmas in the concentration and meditative stabilization class, the clairvoyance class, [F.47.a] and the knowledge class, so it includes all three classes. That is presented as the practice that brings being to maturity because bodhisattvas first conventionally take up all the concentration dharmas, and so on, to work for the benefit of beings, then afterward, having searched for the ultimate, without settling down on the intrinsic nature of the concentrations, and so on, again with both compassion and skillful means take the conventional as their objective support and work for the benefit of beings.
There, in regard to the
“mindfulness of disgust,” P18k P25k P100k
having taken birth, decay, illness, death, sorrow, lamentation, pain, depression, and grief; the impermanent, the empty, and the selfless and so on—the grounds for repulsion—as the objective support, seeing them as faults and paying attention to the feeling of disgust is “mindfulness of disgust.” As for a bodhisattva’s mindfulness of disgust, having seen that the foolish generate an awareness of all phenomena as having essences and engage with those even though they are selfless and are the nonexistence of an intrinsic nature, the attention preceded by the thought that they may quickly come to know that is “mindfulness of disgust.”
“Mindfulness of death” P18k P25k P100k
is spoken of earlier governed by “mindfulness” as paying attention. Later, based on special insight, the vision of death in its true dharmic nature is said to be
“the perception of death.” P18k P25k P100k
The pleasure of not trusting any ordinary knowledge or craftsmanship, or the sixty-four arts and so on, is
“the perception that there is no delight in the entire world.” P18k P25k P100k
Not wanting anything in the three realms on account of not seeing any reason to be attached to them is
“the perception that there is nothing to trust in the entire world.” P18k P25k P100k
Having made known that all dharmas such as the aggregates and so on are, from a conventional perspective, just suffering, [F.47.b] then, even while knowing that they are ultimately utterly nonexistent things, in order to bring beings to maturity, knowing them conventionally in just the aspect of suffering and knowing how to make others understand them like that as well is the knowledge of suffering. Construe all the other noble truths similarly.
The knowledge that just those aggregates, constituents, sense fields, and so on are products,277 the knowledge of how to make that understood, and the knowledge that all are in agreement278 is
The knowledge that all their own and others’ afflictions, secondary afflictions, suffering, and existence are extinguished, and the knowledge of what causes them to be completely extinguished, is the bodhisattvas’
of bodhisattvas is the knowledge of all the arising in their own and others’ births in existence, and the knowledge of what causes them not to arise.
is direct knowledge of all dharmas as conventions, and, governed by the ultimate, knowledge as suchness.
is the inferential knowledge of all dharmas as conventions, the knowledge that even though they were not directly perceptible as impermanent, and so on, they are so, and the subsequent knowledge bodhisattvas have that all dharmas are in accord with emptiness.
All the nobles’ knowledge of beings and pots and so on, and the bodhisattvas’ knowledge that observes all falsely imagined dharmas such as form and so on, is
the knowledge with which bodhisattvas cultivate the three gateways to liberation—emptiness, signlessness, and wishlessness,—and the dharmas on the side of awakening, without actualizing nirvāṇa, [F.48.a] the knowledge that causes only the habituation to and purification of them, is “knowledge of mastery.” Were they to actualize nirvāṇa they would become stream enterers and so on, but because they fear that, they do not touch the very limit of reality. With that knowledge they cultivate them as mere dharmas.280
Qualm: But how could they have cultivated dharmas that cause them to reach nirvāṇa and yet still not have actualized the very limit of reality?
As explained earlier,281 it is because they do not “pay attention to the feeling of disgust.” Furthermore, the precursor to the actualization of the very limit of reality is the cultivation of calm abiding and special insight. Bodhisattvas, however, do not practice a cultivation of such calm abiding and special insight that would cause them to reach the very limit of reality. Since theirs is only the vast cultivation of all dharmas without apprehending them, when they observe the dharmas on the side of awakening they understand them, unabsorbed, with an ordinary knowledge. Therefore, since they do not have the conditions282 for that calm abiding and special insight, they do not actualize the very limit of reality. Thus, later the Lord will again say,283
“Subhūti, when bodhisattva great beings contemplate emptiness furnished with the best of all aspects, they do not contemplate that they should actualize it; rather, they contemplate that they should master it. They contemplate that it is not the time it should be actualized, but rather it is the time it should be mastered. When not in actual284 meditative equipoise, bodhisattva great beings attach their minds to an objective support and without letting the dharmas on the side of awakening lessen, in the meantime do not actualize the extinction of outflows,” P18k
and so on.
any language whatsoever is “in accord with sound.” Knowledge of that is “knowledge in accord with sound.” So, knowledge in accord with sound is the knowledge [F.48.b] with which bodhisattvas have an understanding and knowledge of all the languages and speech of hell beings, animals, ghosts, gods, humans, and Brahmās.
All of these are taken together with “having stood in the perfection of wisdom,” so understand that all are cultivated without taking any as a real basis. Therefore, the One Hundred Thousand and so on spell it out like that in every case.
because they are in possession of the five clairvoyances in all deaths and births in all forms of life, they have clairvoyances that do not decline, so they are “undiminished.”
“The six perfections”— P18k P25k P100k
it is true that the six perfections have already been spoken about before, nevertheless here it speaks about them again in the context of bringing beings to maturity.
“The six principles of being liked”— P18k P100k
these six principles are in the One Hundred Thousand.286 They are kindly physical action, kindly verbal action, kindly mental action, a balanced morality, a balanced view, and a balanced livelihood.
“The seven riches” P18k P25k P100k
the ways śrāvakas think are as explained in the Subcommentary.288 As for the way bodhisattvas think, they think, “At some point may I be able to eliminate all the suffering of all beings”; they think, “At some point may I be able to establish in prosperity those who are suffering from poverty”; they think, “At some point may I be able to look after the needs of beings with the flesh and blood of my own body”; they think, “Even if I live long among the denizens of the hells may I at some point [F.49.a] only be of benefit to those beings”; they think, “With the ordinary and extraordinary endowments may I at some point come to see the hopes of the whole world fulfilled”; they think, “At some point, having become a buddha, may I deliver all beings from all the sufferings of saṃsāra”; they think, “In lifetime after lifetime may I never have a birth in which I am of no use to beings, a thought that is unconnected with the welfare of beings, a taste for the ultimate alone, meaningless words that do not satisfy all beings, a livelihood that does not benefit others, a body incapable of benefiting others, an awareness that does not illuminate what is of aid to others, wealth that is not used for the benefit of others, a position of importance in society that is not held for the sake of others, and a liking for causing harm to others”; and they think, “May all the results of evil deeds done by all other creatures come to fruition in me, and may all the results of my good conduct come to fruition in all beings.” These are “the eight ways great persons think.”
When thinking in that way, they should meditate on
so that those eight ways of thinking will bear fruit; so that, having viewed the world with compassion, they will bring about a benefit for others; so that, with wisdom, they will develop attention to not apprehending anything; and so that they will thoroughly understand the container world and its inhabitants.
Some say,290 “the nine things that cause anguish to beings.” Bodhisattvas are totally without “the nine things that cause anguish,” so they become the opposite, the nine things that cause no anguish at all. [F.49.b] Construe them this way: They are not caused anguish by the thought, “That one hurt me.” They are not caused anguish by the thought, “That one is hurting me.” They are not caused anguish by the thought, “That one will hurt me,” and so on.
Practice that brings the buddhadharmas to maturity
After that, with
“the ten tathāgata powers,” P18k P25k P100k
and so on, it teaches the practice that brings the buddhadharmas to maturity.
Since it has taught the four immeasurables before in the context of bringing beings to maturity, in the context of the practices that bring the buddhadharmas to maturity it teaches them with the different names—
and so on.
Detailed Teaching
Having thus brought together all the dharmas and taught them in a brief exposition, now they have to be explained in detail. Earlier, by speaking about what has to be known by those “who want to fully awaken to all dharmas in all forms,” it indicated the intention of bodhisattvas. Now, wanting to give a detailed teaching of the cause and result of that same intention, together with those who have the intention and so on, the Lord again, with those
and so on, gives a detailed teaching about the intention.
Why bodhisattvas endeavor
Now the “why” taught previously, where it says in the exposition in eight parts “why bodhisattvas endeavor”—that “why” has to be explained.
What stages does it have? The wanting of bodhisattvas refers to three things:
they want to make themselves familiar with the three vehicles,
they want the greatnesses of bodhisattvas, and
they want the greatnesses of buddhas.
The five parts of the statement, from
up to292
teach the three vehicles and the result. From [F.50.a]
“who want to enter into the secure state of a bodhisattva,” P18k P25k P100k
up to293
“bodhisattva great beings who want to establish them in the result of stream enterer, the result of once-returner, the result of non-returner, the state of a worthy one, in a pratyekabuddha’s awakening, and in unsurpassed, perfect awakening should train in the perfection of wisdom,” P18k P25k P100k
teaches the greatnesses of bodhisattvas. Then, from
“who want to train in the tathāgatas’ way of carrying themselves,” P18k P25k P100k
up to294
“make use of those five sorts of sense objects,” P18k P25k P100k
teaches the greatnesses of buddhas.
They want to make themselves familiar with the three vehicles
In regard to those [five], the “three knowledges” are the knowledge of all aspects, the knowledge of path aspects, and all-knowledge.
Among them, the extraordinary, nonconceptual knowledge included in the vajra-like meditative stabilization when there is a lord buddha’s transformation of the basis is called
Knowledge in the form of the bodhisattva’s path—the practice of the perfections and so on—that emerges in a series of ten levels, bringing the bodhisattvas to accomplishment, is called
The extraordinary path knowledge of śrāvakas and pratyekabuddhas that is caused by meditating on “everything compounded is impermanent,” “everything with outflows is suffering,” and “every dharma is selfless,” engaged with the aspects of impermanence and so on, is called
The statement “who want to fully awaken to the knowledge, furnished with the best of all aspects, of a knower of all” teaches that they want to fully awaken to the knowledge of all aspects;
“want to destroy all residual impressions, connections, [F.50.b] and afflictions” P18k P25k P100k
teaches its result.
Qualm: But just that “want to fully awaken to all dharmas in all forms” has already taught the knowledge of all aspects, so why is it teaching it again?
There is no fault, because the earlier “want to fully awaken to all dharmas” was teaching all the dharmas that have to be realized, but here, with “want to fully awaken to the knowledge of a knower of all,” it is teaching the full awakening to just that knowledge of a knower of all.
Qualm: What is its purpose in qualifying it with “furnished with the best of all aspects”?
There, the knowledge of a knower of all is threefold: the all-knowledge of śrāvakas and pratyekabuddhas, and the all-knowing knowledge of buddhas with all dharmas as its objective support. The nonconceptual all-knowing knowledge of buddhas is also called “the knowledge of a knower of all.” Were it just to have said “wants to fully awaken to the knowledge of a knower of all,” there would have been uncertainty about which knowledge it is referring to. Hence, it qualifies it with “furnished with the best of all aspects.” With that it teaches the “knowledge of a knower of all aspects.”
As for all the aspects, they are the nonarising unproduced aspect, the unceasing, the primordially calm, the naturally in nirvāṇa, the nonexistence of an intrinsic nature, emptiness, signlessness, wishlessness, and so on. The best of all of those aspects, the principal one, is the emptiness aspect because it is the root of the other aspects. Therefore, it is taught that the entry into the sameness where the entities of apprehended and apprehender are the same, furnished with the best of all aspects and without conceptualization, [F.51.a] is the knowledge of a knower of all aspects.
Alternatively, the knowledge of a knower of all itself is being taught. All the aspects are then those aspects included in the collection of the wholesome, unwholesome, and neutral, as well as those included in the collection of those destined for what is right, destined for error, and those of uncertain destiny.295 In this case, a buddha’s knowledge of a knower of all is furnished with all aspects because it comprehends what is included in the collections of the unwholesome and neutral, as well as those destined for error and those of uncertain destiny. It is said to be “furnished with the best of all aspects” because it comprehends what is included in the collections of the wholesome and those destined for what is right. Those who want such an awakening are said to “want to fully awaken to the knowledge, furnished with the best of all aspects, of a knower of all”;
“want to destroy all residual impressions, connections, and afflictions”296 P18k P25k P100k
teaches its result. Residual impressions of action, residual impressions of affliction, and residual impressions of birth are the three sorts of residual impressions; connections of action, connections of affliction, and connections of birth are the three sorts of connections, because the connections of dependent origination are three. The meaning is that they “want to destroy” all “residual impressions,” all “connections, and all “afflictions.”
Then the two—
and
teach the knowledge of path aspects and its result, [F.51.b] because bodhisattvas perfect the knowledge of the aspects of the paths and realize the thought and activity of beings, whereby they accomplish the welfare of beings.
Then, “[they] want to perfect all-knowledge” teaches the knowledge of śrāvakas and pratyekabuddhas, because, even though bodhisattvas have not actualized all-knowledge, for the sake of beings they know the nature of all-knowledge and the causes for attaining all-knowledge, and they establish beings in their respective results of stream enterer and so on. With that, therefore, they will have perfected all-knowledge. The conditions that aid all-knowledge are not taught because bodhisattvas will know what they are from just this, so it is unnecessary.
[B5]
They want the greatnesses of bodhisattvas
Then,
“want to enter into the secure state of a bodhisattva” P18k P25k P100k
and so on teaches the desire for the greatnesses of bodhisattvas. Furthermore, it teaches four qualities of bodhisattvas: qualities of the impure levels, qualities of the pure levels, qualities of the level of detailed and thorough knowledge, and qualities when standing on the final level.
From the first to the seventh level are the impure levels because bodhisattvas make an active effort to pay attention there. There you should know their qualities are from “want to enter into the secure state of a bodhisattva” up to298
The qualities of the eighth level are from “want to thoroughly establish a buddha’s body” up to299
The qualities of the level of detailed and thorough knowledge, on the ninth level, are from
up to the perfecting of the six perfections,300 [F.52.a] and the qualities when standing on the final tenth level are from
up to301 the establishing of beings in their respective results of stream enterer and so on.
Among these is
“want to enter into the secure state of a bodhisattva”— P18k P25k P100k
turning away from the state of a śrāvaka or pratyekabuddha is called “the secure state of a bodhisattva.” Others say to take “flawlessness”302 as the tathāgatagarbha. In regard to that303 there are three periods: flawlessness that is the absence of defilement, the secure state of a bodhisattva, and the certification of dharmas. As for the tathāgatagarbha, there are also three periods for that tathatā (“suchness”): the impure period in ordinary foolish beings, the period on the pure and impure bodhisattva levels, and the pure period on the Tathāgata level. There, the impure suchness is called “a being” (sattva). It is also called “the fixed state of defilement.” In the pure and impure period it is called “awakening and being” (bodhisattva) because the awakening (bodhi) period is pure, and the being (sattva) period impure. Just that is called “the secure state of a bodhisattva.” In the pure period it is called the tathāgata because it said,304
Just that is called “the certification of dharmas.”305
The period when a bodhisattva has forsaken the impure, fixed state of defilement period (when the tathāgatagarbha is called “being”), and reached the pure and impure [F.52.b] “secure state of a bodhisattva” period (when it is called “awakening and being”), is “the secure state of a bodhisattva.” Hence it means they “want” to reach the period of “the secure state of” reality called bodhisattva (“awakening and being”).306
this is because the qualities are superior, because a bodhisattva who has set out for the knowledge on the bodhisattva levels passes beyond the śrāvaka and pratyekabuddha levels on account of four qualities: special faculties, special accomplishment, special knowledge, and special result.
There a śrāvaka has naturally dull faculties, a pratyekabuddha middling faculties, and a bodhisattva sharp faculties. Śrāvakas and pratyekabuddhas naturally seek their own welfare, accomplish their own welfare, and complete benefits only for themselves. Bodhisattvas naturally seek their own and others’ welfare, accomplish their own and others’ welfare, and complete benefits for themselves and others. Śrāvakas and pratyekabuddhas realize that dharmas are impermanent, suffering, empty, and selfless, while bodhisattvas who have set out to benefit themselves and others are skilled in all fields of knowledge, and, having established the many dispositions, aims, and mental states of beings, make them realize that all dharmas are characterized by being unfindable. Śrāvakas and pratyekabuddhas gain the purification of afflicted obscurations and reach a nirvāṇa with no remaining aggregates, while bodhisattvas eliminate both afflicted obscurations and knowledge obscurations and establish themselves in a nonabiding nirvāṇa, looking after the welfare of beings until the end of saṃsāra. [F.53.a]
there are four reasons why those who have produced the thought of awakening later turn back from the thought of awakening: because they are no longer in the lineage, or have gotten into the clutches of bad friends, or have weak compassion, or are scared of the extremely long and unbearable sufferings of saṃsāra. All four of those causes, furthermore, are absent from bodhisattvas who have entered onto the bodhisattva levels. Therefore, the levels of Pramuditā and so on are called the irreversible levels.
the thought of śrāvakas and pratyekabuddhas when engaged in charity is not pure because it has craving, has conceptualization, and results in existence or in functioning for one’s own welfare. The bodhisattvas’ rejoicing thought is without craving, without conceptualization, does not have causal signs within its range, and is of benefit to self and others, so it is superior because of those qualities and hence is surpassing.
Construe
and so on in the same way as well.
In
“for the sake of all beings” says that it is for all beings; “a little gift” is because of not having many things. It becomes immeasurable and incalculable because of turning it over for the sake of all beings, because of turning it over to all-knowledge, and because of the purity of the three spheres.
“Bodhisattva great beings practicing the perfection of giving should train in the perfection of wisdom”— P18k P25k P100k
giving and so on without having trained in the Great Vehicle achievement is not the ultimate perfection.
on the seventh level [F.53.b] they know the form of the body of a buddha but at that time cannot achieve it. Having understood the form of the body of a buddha on that level they generate the desire to achieve it. Thus, it is saying307 that they enter into the intrinsic nature dharma body of all the buddhas from the tenth level; they also achieve the fine ornaments (the major marks and minor signs adorning the form body); and they cause the admiration of the tathāgata who is separated from speech, sound, and language, inexpressible, and naturally calm. Hence it308 teaches the three bodies.
here, take the tathāgata’s lineage to be the thoroughly established suchness, because at the eighth level all conceptualization, all exertion, and all causal signs are cut off, and there has been the transformation into the nature of purified suchness. This is called being “born in the tathāgata’s lineage.”
is just that very eighth level. Thus it says,309 “because it is totally without basic immorality it is called the heir apparent’s level.”
“a world as vast as the dharma-constituent” P18k P25k P100k
as the world in the sense of beings, because the world as beings is also without an end. It has the tathāgatagarbha as its terminus. The world that is
is the world as container.
“Want to make a single wholesome thought of awakening inexhaustible”— P18k P25k P100k
it is inexhaustible just like a single drop of water poured into the ocean that does not run out because, dedicated to the knowledge of all aspects, it works for the welfare of beings until the end of saṃsāra. Also understand the inexhaustible as it is explained in The Teaching of Akṣayamati.311
means to ensure the progeny necessary to continue the unbroken line, so that the line of buddhas [F.54.a] will remain unbroken.
“[They] want to stand in inner emptiness” P18k P25k P100k
and so on teaches the sixteen emptinesses. It is true that emptiness, as an entity, is simply one. Nevertheless, it is divided into many types because of the different minds and interests of bodhisattvas.
Here, when bodhisattvas endeavor to pay attention to emptiness, they think, “If all dharmas are empty—that is, unreal—how does the ‘self’ in ‘Monks, I am my own master’;312 ‘The actions I did myself ripen in me’; ‘Stay by yourself in the form of an island’ and so on exist?” Having reflected on that, when they first take up in their mind these forms, feelings, and so on that are their own self’s inner dharmas and reflect on them, they perfectly review the fact that there is nothing that can be set forth as a “self” that ultimately exists. These are simply things set forth just conventionally; they are names plucked out of thin air. Hence, it says “inner emptiness.” This is teaching the aggregates as emptiness.
Then the bodhisattvas reflect, “If there is no self, does anything else exist or not?” They do not see any other things that can be set forth as “something else,” but see them simply as mere sense fields. Hence, it says
This teaches that the sense fields are emptiness.
Then, again in order to determine just that meaning well, they take up in their mind the inner and outer dharmas as one and meditate on them, viewing them simply as just the eighteen constituents. Therefore, it says
which teaches that the constituents are emptiness.
Alternatively, tīrthikas say, “The enjoyer is the soul,” so it is necessary to teach the absence of a self of persons. And still those who have set out in this Dharma say, “The enjoyer is the inner sense fields,” [F.54.b] so it is necessary to teach that the sense fields are not real things. Hence it makes a presentation of inner and outer emptiness for both of those.
There it teaches inner emptiness based on the person not having a self, with “the eyes are empty of self and what belongs to self, and the ears… are empty of self and what belongs to self,” and so on;313 and it teaches inner emptiness based on the selflessness of dharmas with “the eyes are empty of eyes…, the ears are empty of ears,” and so on.314 Both explanations are given.
In this regard, there are also four possibilities to do with the eye: “my eyes are me”; “I have eyes”; “I am where my eyes are”; “my eyes are where I am.” This is similar to considering, “form is me”; “I have form”; “I am where form is”; and “form is where I am.” Among these, “my eyes are me” is grasping at the eyes as the self. “I have eyes”; “I am where my eyes are”; and “my eyes are where I am” is grasping at the eyes as belonging to the self. There, the understanding in accord with the reality of the eyes in a form that cannot be apprehended eliminates those four ways of grasping and perfectly sees in accord with the reality that the eyes are empty of self and what belongs to self. Similarly, connect this with the ears and so on as well. This is instruction in emptiness based on the selflessness of persons.
Based on the selflessness of dharmas, eyes have the three aspects of the falsely imagined eyes, the conceptualized eyes, and the true dharmic nature of the eyes.315 Among these, the falsely imagined eyes are the things taken to be the eyes that are in the form of expressed and expressor. The conceptualized eyes are the appearance of eyes in the specific form in which they exist as a subject and object entity. [F.55.a] The true dharmic nature of the eyes is the nature free from expressed and expressor, that is inexpressible, that is free from becoming something with an appearance, and is a thoroughly established private introspective knowledge.
There, in “the eyes are empty of eyes,” “the eyes” are the true dharmic nature of the eyes; they are “empty,” separated from “eyes,” the falsely imagined and the conceptualized eyes.316 That is the meaning. Similarly, connect this with “the ears are empty of ears” and so on.
Qualm: The inexpressible ultimate is not an intrinsic nature of the eyes. Were it an intrinsic nature of the eyes it would be expressible, so why is it called the “true dharmic nature of the eyes”?
That is true, but still, even though any compounded phenomena whatsoever—eyes and so on, a shape or a sound and so on—in the way they are when transformed, in their thoroughly established form, are not differentiated as separate and are in the same form, nevertheless, when you want to talk about them you have no choice except to make distinctions in order to give an explanation. They are merely indicated by specifically distinguishing them with words like “the shape’s suchness,” “the sound’s suchness,” “the smell’s suchness,” and so on. But that suchness is not in those forms and does not become expressible as them. Thus, all the true dharmic natures of the eyes and so on are devoid of intrinsic natures of the inner eye sense field and so on, and hence it says “inner emptiness.”
Having thus stopped grasping at an inner entity as an enjoyer, to stop grasping at outer entities as the enjoyed there is a presentation of outer emptiness. Tīrthikas grasp shapes and so on as the enjoyed, viewing them as what belongs to self; followers of this Dharma grasp them conceptually as just objects. To stop the former of these it says317 “a form is empty of self and what belongs to self,” “a sound is empty of self and what belongs to self,” and so on. [F.55.b] To stop the other of the two it says318 “a form is empty of a form,” “a sound is empty of a sound,” and so on. Again, you should construe that as above. Similarly, about outer objects devoid of self and what belongs to self, devoid of those falsely imagined dharma aspects, it says “outer emptiness.”
Having thus given an explanation of the conceptualizations of inner and outer enjoyer and enjoyed, now, to eliminate from the bodies of assembled inner and outer sense fields the view of “I” and “mine,” and the conceptualization of them as a body, it collects them both together and teaches
In order to eliminate views, bodhisattvas correctly view those assemblages of inner and outer sense fields as empty of a real “I” and “mine.” The presentation of the elimination of the conceptualization, furthermore, is based on there being no collections of the assemblages, because, contingent one on the other, they are empty of functioning.319 This means that the eyes are empty of a shape, so ultimately they do not perform the action of seeing and so on, having connected with it. Similarly, a shape is empty of the eyes in the sense that it does not perform a function together with them. Similarly, the ears are empty of a sound, and a sound is empty of the ears. Therefore, because the collection does not function, the conceptualization of the assemblage as a body is eliminated.
In the section explaining the emptinesses, therefore, the inner dharmas are empty of the outer dharmas, and the outer dharmas are empty of the inner dharmas.
What does inner dharmas empty of outer dharmas mean? It means that the eyes, the ears, the nose, the tongue, the body, and the thinking mind are empty of shapes, sounds, smells, tastes, feelings, and dharmas. Thus there is no “I” and “mine” in the assemblage of inner and outer dharmas. And the inner dharmas are devoid of the outer dharmas, [F.56.a] and the outer dharmas are devoid of the inner dharmas, so, because in the absence of an assemblage they are ultimately empty of functioning, it says “inner and outer emptiness.”
After perfectly setting forth the three emptinesses, bodhisattvas reflect, “Does ‘emptiness’ exist as an aspect of a phenomenon or not? If an ‘emptiness’ exists then emptiness exists, and the state of not being empty will come to exist as well, because the existence of an antidote without the existence of its opposition is untenable. And if there is a nonempty state, then that will be the nonempty state that all dharmas are in.” Having reflected thus, bodhisattvas then decide, “There is no ‘emptiness’ at all. Were some other ‘empty’ dharma to exist, then a nonempty dharma would exist, so there is no other ‘empty’ dharma at all.”
To illustrate, someone “sees” the city of the gandharvas and thinks they have seen it.320 Then, afterward, when they have really explored and looked for just that city and do not see it, they no longer think that they have seen it. But it is not suitable to say, when they see its emptiness, because they think it is empty that there is some other, different entity—the “emptiness” of the city they were thinking about. Similarly, taking a falsely imagined shape and so on as a real shape, they think they have seen a constituent element of reality. Then when they look into what it really is, because the knowledge of it as it really is does not see that constituent of reality when it is looked for, it is simply that the nonexistence of the intellectually active awareness of the constituent of reality and an intellectually active awareness of the empty is born. But it is not suitable to say that when they see it is empty that there is some other, different constituent of reality—“the empty”—there. Therefore, because emptiness does not exist, the nonempty state does not exist either; because the nonempty state does not exist, emptiness does not exist either. This is the correct explanation here.321 What you should not say is, “There is no emptiness,” [F.56.b] because all dharmas are empty. And you should not say, “Emptiness exists!” because when you investigate, there is no other dharma—“emptiness”—at all. So this is the
Again, bodhisattvas think,322 “If all dharmas are empty, why are all these moving and unmoving states of existence called ‘dependent origination.’ If they do not exist, they cannot be a dependent origination. And if a dependently originated phenomenon does exist, in that case all the moving and unmoving states of existence exist.” Having thought that, they determine there are no “dependently originated phenomena” at all, but even though they are thus totally nonexistent, still, from a time without beginning, for as long as they are not perfectly seen and directly realized323 they remain as existent causes and effects in the form of action, affliction, and maturation. And yet those actions, afflictions and maturations are emptinesses in each and every way. Those empty phenomena that exist as emptinesses in the form of causes and effects are dependent originations.
To illustrate, a certain magician, having deceived the eyes of beings with an abracadabra,324 conjures up the appearance of a real elephant, horse, chariot, small troop of soldiers, mountain, waterfall, ocean, and so on.
That becomes the condition that produces in a being whose eyes have been deceived by the abracadabra a consciousness of an elephant and so on appearing as that object, and those with those consciousnesses see those magically produced elephants and so on. Such a cause-and-effect reality existing as the magically produced elephant and so on, along with the consciousness, [F.57.a] is the dependent origination. The dependent origination that is those magically produced elephants and so on, and those consciousnesses, cannot possibly exist ultimately.
Similarly, all fools whose sight has been deceived by ignorance see karmically constructed, falsely imagined phenomena that are like the magically produced elephants and so on. Those falsely imagined phenomena become the condition that generates a consciousness that they are appearing as they are, and those with those consciousnesses see those phenomena. Those grasped-object phenomena and grasper-subject phenomena imagined like that, existing in the form of causes and effects, are dependent originations. Those grasped-grasper dependent originations cannot possibly exist ultimately, therefore
“all dharmas have no intrinsic nature.”325 P18k
Were phenomena to have any unfabricated essential identity in the form of an intrinsic nature, they would not come forth, contingent on something else, in a form that arises under the power of causes and conditions. But phenomena do come forth as dependent phenomena, dependent on other conditions; they do not come forth through an intrinsic nature that is their own unfabricated being. Hence it should be known that they are not things with their own intrinsic nature. Because their own intrinsic nature is thus nonexistent, therefore they326 “lack an intrinsic nature.” Just because they lack an intrinsic nature, they are emptiness. Hence, “the meaning of no intrinsic nature is the meaning of dependent origination, and the meaning of emptiness is the meaning of dependent origination.”
When the perfect sight of reality has been produced and has overcome the force of abracadabra-like ignorance, falsely imagined dharmas like the magically produced elephant and so on, and the consciousness-dharmas that grasp them [F.57.b] in the form of a dependent origination marked as a cause-and-effect reality, stop appearing and disappear. This is the
Again, the bodhisattvas think, “If all dharmas are empty, the ultimate dharma is empty too. If it is empty, how327 is it ultimate? How does the vajropama meditative stabilization of the buddhas apprehend it? If that dharma does exist, then all dharmas will similarly exist as well.” They then determine as follows: No “ultimate” dharma exists at all. The tathāgatagarbha in its established state is not the nature of the dharmas, because you cannot say it “exists” or “does not exist.” You cannot say this thoroughly established state “exists” because it is presented as being characterized by the nonexistence of both the falsely imagined grasped-object and grasper-subject, and you cannot say of something characterized by nonexistence that it “exists.” You cannot say it is “nonexistent” either, because it exists as an intrinsic nature separated from duality. If you say that in such a form it “exists,” it comes to exist as a real thing and becomes the extreme of over-reification; and if you say it does not exist as a substantial reality, it becomes nonexistent like a rabbit’s horns and so on and becomes the extreme of over-negation. So, since it is inexpressible as either, it should not be conceived of like that.
And the statement that the vajropama meditative stabilization apprehends it is an ill-considered statement, because the extraordinary nonconceptual knowledge of the buddhas does not apprehend anything. At that time it has no grasped-object and grasper-subject aspects, so there has been a transformation into an absolutely pure state and hence it does not apprehend anything. But still, because of the earlier [F.58.a] habituation to being a grasper-subject in a saṃsāra that has no beginning, even though at that time it is not in the nature of a consciousness and has no grasped-object of its own,328 still it is labeled as itself operating like a grasper-subject. It is said to be “equal” because it is equally an apprehended and apprehender entity. It is said to be “equal to the equal” because it is just that apprehended and apprehender as well. Ultimate reality in such a form, not existing in the form of some other phenomenon, is the
Again, the bodhisattvas think, “If all phenomena are emptiness, compounded phenomena and uncompounded phenomena would not exist, but it is not right to say that they ‘do not exist’ because they are expressed as the compounded and uncompounded, and also from time to time in the scriptures they are impure appearance.” They then determine as follows: No transformed “compounded” phenomenon exists at all. Were it to exist, it would not be correct that it is in fact “compounded,” because the compounded is taken to be something made from a collection of causes and conditions that come together. If some compounded phenomenon were to exist ultimately, it would have been made by something else, and nothing can make an ultimate dharma. Since such a “compounded” phenomenon does not exist at all, it is fools using such names, because of a falsely imagined transformation. The arising, lasting, and perishing that are the characteristic marks of compounded things also have an imagined329 existence. Since the characteristic marks are said to have an imagined existence, the bearer of the marks definitely has to be taken as having an imagined existence as well. It is not right to characterize an ultimate dharma as imaginary. And even if a “compounded phenomenon” ultimately exists, it is not right for one phenomenon to have the three characteristic marks. Therefore [F.58.b] this is the
Again, the bodhisattvas think, “Those uncompounded phenomena that are empty on account of the compounded being compounded are not compounded things. They are therefore the ultimate nature.” They then determine as follows: No transformed “uncompounded” phenomenon exists at all. The “uncompounded” is taken to be the nonexistence of something compounded. It does not ultimately exist. It is similar to space, which is taken to be marked by the nonexistence of anything compounded. It does not exist marked as a discrete entity absolutely other than that. An analytic cessation is also marked just by the nonexistence of any compounded phenomenon. Similarly, a nonanalytic cessation is also marked by the destruction of compounded phenomena. If even in the śrāvaka system they do not ultimately exist, it goes without saying that they do not do so in the emptiness system. This realization that they are emptiness is the
Again, the bodhisattvas think, “If all dharmas are empty, is it right that we find in the scriptures statements that the lord buddhas are omniscient because they know those ‘past dharmas’ at the prior limit, ‘future dharmas’ at the later limit, and ‘present dharmas’ at the midpoint; that those lord buddhas’ knowledge of ‘the past free from unobstruction’ and so on is ‘a distinct attribute of a buddha’;330 and that the ‘divine eye’ and so on cover the three time periods?”331 They then determine as follows: It is not right that “prior limit, later limit, and the midpoint” dharmas exist at all, because [F.59.a] one single dharma cannot be said to be three, “future, present, and past.” If it is an ultimate dharma it is said to be just one. How could it be tenable that it is also at three times? The description of it in terms of three times is not right because then, whereas it is just one, at the later limit it would have to be the future, in between it would be the present, and at the prior limit it would be the past. So, since that is the case, it is just one.
To illustrate, the first month Citrā, which has gone into a mansion and has emerged from a mansion, is still one.332 This happens without it changing.
Furthermore, is this time contingently established or is it established in and of itself?
It is not right to say that it is established in and of itself, because it is feasible that things that stand still are established in and of themselves, but it is not feasible if they do not stand still. Time does not stand still. Its mode of operating is as something that is an instant, half a second, a second, a day and night, a fortnight, a month, the days in a month marking changes in constellation, a season, a yearly cycle, a time period, and so on. So time does not stand still even for an instant. It is labeled a half second when a bit of the past and a bit of the future are combined into one. Similarly, past and future combined together into one are labeled a day and a night. Therefore, a time “established in and of itself” does not exist in the past, the future, or the present, which are things that do not stand still.
Even if you say that time is contingently established, and contingent on the past there is a future and present, and similarly, contingent on the present there are the other two times, and so on, if the two times—the present and the future—exist contingent on the past, then, when it is the past, the present and the future will be there as well. [F.59.b] If both the present and the future are not there in the past, they are not contingent on it. If both present and future are there in the past, since they are both there, they are both the past. Similarly, if the two—the present and the past—are contingent on the future, both the present and the past will be there in the future, and if they are not there they will not be contingent on it. If those two are there in the future, then they both become the future as well. Similarly, if the two—the past and the future—are contingent on the present, both the past and the future will be here in the present, and if they are not here, they will not be contingent on it. And if those two, the past and the future, are here at the present time, then they are both here and are therefore both the present as well.
Therefore, time is still just one.
So, they think in these and other ways that ultimately no “prior limit, later limit, or the midpoint” dharmas exist at all. The Lord teaches that they are ordinary conventions. This is the
Again, the bodhisattvas think, “If all dharmas are empty, how could the Lord have said saṃsāra does exist: ‘Saṃsāra is long for fools’;333 ‘Bhikṣus, this saṃsāra has no beginning or end’?334 Thus, he did say it exists, and since it does, those who are in saṃsāra exist, and based on that, therefore, all dharmas exist as well.” They then determine as follows: There is no dharma called saṃsāra at all. And why? Because it “has no beginning or end.” Were there to be a dharma called saṃsāra, its beginning [F.60.a] would exist and its end would exist. No dharma with a beginning and end is to be seen at all. And the lord has said, “No prior limit appears.”335
If you say both a beginning and an end have been refuted but a middle has not been refuted, so a middle exists, that is not right, because how could there be a middle of something that does not have a beginning or an end? A “middle” exists contingent on a beginning and an end.
But why, if there is no dharma called saṃsāra in some other form in which beings are going through life after life, did the Lord say, “Bhikṣus! This saṃsāra has no beginning and no end because no beginning limit appears. Beings obscured by ignorance and bound by craving wander in saṃsāra”?
Again, the response is as follows: Being in saṃsāra is itself ultimately not tenable. If somebody is in saṃsāra, is the saṃsāra to be counted as permanent or impermanent? If it is permanent, it is not feasible that somebody is in saṃsāra, because it would be unchanging. Even if it is impermanent, it is not feasible that somebody is in saṃsāra, because each of the instants have perished and are no longer what they were, and the second instant arises as something quite other, so how could there be a saṃsāra there? Hence saṃsāra is the label given to the unbroken flow of compounded phenomena existing as an extended series of productions and cessations. This is the
Again, the bodhisattvas think, “Even though saṃsāra cannot be apprehended, when dharmas have been transformed, ‘nirvāṇa’ exists. You cannot say the truth of cessation does not exist because the Lord has explicitly taught it with, ‘Bhikṣus, the unproduced, unmade, unoriginated, uncompounded exists,’336 and so on. Hence nonrepudiation337 exists.” Take “the repudiated” [F.60.b] as the five aggregates, because they are to be repudiated and they are to be made nonexistent. In the sacred words of the Tathāgata Kāśyapa338 the label the repudiated is given to the five aggregates. And now339 as well “the one suffering existence to be repudiated” and “the five suffering existences to be repudiated” are explained. The thing to be repudiated not being there is called nonrepudiation. Where the aggregates will have stopped is called nonrepudiation. Hence it is cessation.
The bodhisattvas then determine as follows: It is not correct that there is any “nonrepudiation” phenomenon at all. The nonexistence of the aggregates is nonrepudiation, and that nonexistence of the aggregates is the nirvāṇa without any aggregates remaining, characterized as the nonexistence of everything. So you cannot make a presentation of it in any way in the form of some other phenomenon. Hence the expression nonexistent thing is an expression synonymous with nirvāṇa, cessation, all compounded phenomena at peace, nonrepudiation, and so on.
But if nirvāṇa does not exist how will compounded phenomena not arise? Therefore, the dharma that counteracts the recurrence of compounded phenomena is nirvāṇa.
That is not tenable either. How could there ever be compounded phenomena that have passed into nirvāṇa? If compounded phenomena do pass into nirvāṇa, it must be reckoned some permanent or impermanent thing is passing into nirvāṇa. If you say “something permanent is passing into nirvāṇa,” that is untenable. Something permanent never changes, and there is no need for it to pass into nirvāṇa.
If you say “something impermanent340 is passing into nirvāṇa,” it would be impermanent; therefore, since it would have been destroyed it would not arise again. And passing into nirvāṇa does nothing to an entity that does not arise. And even if you say that nirvāṇa acts to counteract the other compounded phenomena that are the cause of its arising, they are also not there. [F.61.a] It is the fire of the extraordinary path that burns the seed of the tree of ignorance into an entity that will not arise again. Not arising in its nature—that is labeled nirvāṇa. And if even in the śrāvaka system there is no “nirvāṇa” at all in the form of some other dharma, it goes without saying there is none in the emptiness system. This realization is the
Again, the bodhisattvas think, “If all attributes341 are empty it is untenable that, based on the behaviors and thoughts, instincts, interests, dispositions, and personality types— needy and so on—constituting the basic nature of beings,342 the knowledge of various dispositions, the knowledge of various interests, the knowledge of various basic personalities and so on that are the special attributes of a buddha become operational attributes. Therefore, those attributes of a basic nature ultimately exist.”
The bodhisattvas then determine as follows: It is not right to describe them as attributes like that in the form of something quite other, because they are particular periods in a being’s continuum. They cannot be established as different or not different from the beings. Therefore this—thinking that such hypostatized attributes do not exist—is the
Again, the bodhisattvas think, “If all things343 are nonexistent, how can those attributes of them—impermanence, suffering, selflessness, and so on—exist? It is impossible to have an attribute without an attribute possessor. Thus, all compounded things are impermanent; all things with outflows are suffering; all things are selfless, and when that perfect knowledge of reality is seen and attained, [F.61.b] freedom from the suffering of all existences is established.”
The bodhisattvas then determine as follows: The impermanence attribute and so on cannot be the ultimate attribute. How could an ultimate attribute be impermanent, arise, and be destroyed? An attribute that changes and transforms cannot be an “ultimate.” Just that which is true, that which is unmistaken, is their ultimate.344 Therefore the ultimate does not change and nothing inheres in it.
Similarly, if an attribute in the form of suffering that serves as an ultimate were to exist then suffering would be permanent. And in that case, because the permanent suffering would always be there, ordinary or extraordinary happiness would never arise again.
Similarly, if a “selfless” attribute existed as the ultimate then selflessness would inhere in all things and they would become permanent. And were they to have become so, “liberation” would not be a state to be accomplished. Therefore, these basic natures of imaginary phenomena are just imaginary. The emptiness of all dharmas is not something that can be examined. Hence this is the
Again, the bodhisattvas think,345 “Even if, for the time being, impermanence and so on do not, as general characterizing marks, exist, still those marks particular to something—‘easily breakable,’ ‘seeable’ that is the mark346 of a form or physical object, ‘experience’ that is the mark of feeling, and so on—do exist. Since they exist, form and so on also exist.”
They then determine as follows: Are these marks different from the bases of the marks or not different? If they are not different, it is not correct that “just that is the mark, and just that is the basis of the marks,” because if the basis of a mark is not established, [F.62.a] the mark is not different than that and hence is not established. How could it be established as its mark?
If they are different, then the following investigation has to be pursued: Does the mark exist before the basis of the mark, or does it come about afterward, or are they there at the same time?
If the mark is there before the basis of the mark, then of what, in the absence of the basis of the mark, is it the mark? If just a mark without a basis exists there before, then later on it will be without a basis as well.
If the basis of the mark is there before and the mark comes about later, in that case the basis of the mark comes about without a mark before the mark is there, so why would it not be without a mark afterward as well? If the basis of the mark without a mark is already there before, later when it gets the mark, having come about without cause that mark will serve no function at all.
If the basis of the mark and the mark have come about at the same time, then that is a new discovery indeed—a basis of the mark that is different from the mark, and a mark that is different from the basis of the mark. So how could the bifurcation “this is the mark; this is the basis of the mark” be right? Therefore, the marks of imaginary dharmas are just falsely imagined, and hence unable to bear ultimate scrutiny. This is the
Again, the bodhisattvas think, “If all attributes cannot be apprehended, in that case an attribute that cannot be apprehended in the form of something quite other would exist. If that which cannot be apprehended is taken to be nonexistent then all attributes can be apprehended. Therefore, what cannot be apprehended does exist.”
They then determine as follows: It is not correct that an attribute that cannot be apprehended in the form of something quite other exists. If the attribute called “cannot be apprehended” in the form of something quite other exists, [F.62.b] an apprehending apart from that which cannot be apprehended would also exist. On account of that, that which cannot be apprehended would become an apprehended entity. And that is unsuitable because it stands negated—to be itself apprehended and to be itself something that cannot be apprehended is a contradiction. And even if it is thought, in regard to what cannot be apprehended, that apprehending is not there, in that case what cannot be apprehended also, because it cannot be apprehended, is just nonexistent. Therefore there is no apprehending of “an attribute that ‘cannot be apprehended’ in the form of something quite other exists”; rather, given the fact that attributes cannot be apprehended, that is merely labeling “it cannot be apprehended” onto this or that. Therefore, this is the
Again, the bodhisattvas think, “It has been explained that347
“all dharmas are in their intrinsic nature nonexistent things,”348 P18k P25k
so the intrinsic nature of a ‘nonexistent thing’ as it pertains to every dharma has to be searched for. Therefore, because it is established as being in its intrinsic nature a nonexistent thing,349 a dharma ‘in its intrinsic nature a nonexistent thing’ exists. But if it is thought, ‘If dharmas are things that are nonexistent in their nature, then one would be saying “dharmas do not exist,” and what gain would there be in that?’ it is not so. There is a great gain because, when it has been accepted that ‘all falsely imagined dharmas are nonexistent in each and every way,’ it is being said that just those falsely imagined dharmas are there as the intrinsic nature of nonexistent things, so it becomes an explanation of the existence of one side of dharmas.”
They then determine as follows: What is the meaning of this statement, “all dharmas are in their intrinsic nature nonexistent things”P18k ? This “all dharmas” teaches falsely imagined dharmas and thoroughly established dharmas. Among these, falsely imagined dharmas do not exist, so it is said they are “in their intrinsic nature absolutely nonexistent things.” [F.63.a] Thoroughly established dharmas are suchness in the aspect of existent things when they have been stopped.350 So, taking “nonexistent thing” in this sense,351 it says “in its intrinsic nature a nonexistent thing.”
An “existent thing” is so called because it has come into being. Hence a compounded phenomenon is called an “existent thing.” When it has stopped, that which is the inexpressible aspect of private self-awareness is called “the intrinsic nature when there is no existent thing,”352 taught as “suchness.”
In that way, with just this, the existence and the nonexistence of all dharmas have been explained. And because the Lord has said,353
“They see perfectly that that in which something does not exist is empty of it, they know perfectly about that which is still left over in it, that ‘it is here,’ ”
therefore the characteristic mark of all dharmas—that they are in their intrinsic nature nonexistent—is absolutely not realized.354 This is
“the emptiness of the nonexistence of an intrinsic nature.” P18k P25k P100k
“The suchness of all dharmas, the suchness of the dharma-constituent, and the suchness of the very limit of reality”— P18k P25k P100k
it is true that suchness is always one. Nevertheless, it is presented as three in reference to its different bases: at the level of the knowledge of path aspects, at the level of the knowledge of all aspects, and at the all-knowledge level. The thoroughly established nature of any outer or inner dharma is “the suchness of all dharmas,” for example the suchness of a shape, the suchness of a sound, the suchness of a smell, and so on. The dharma body of all buddhas, the transformed tathāgatagarbha, is the second “suchness of the dharma-constituent” because it is the basis of all the buddhadharmas. The śrāvaka and pratyekabuddha nirvāṇa without remaining aggregates is “the suchness that is the very limit of reality.” That is what is being talked about where it says [F.63.b]
“ ‘I should not actualize the very limit of reality,’ ” P18k
and
“but still do not actualize the very limit of reality.”355 P18k
Furthermore, it speaks about the earlier “suchness of all dharmas” to teach that it is comprehended at the eighth level as effortlessly without conceptualization. As for this, it should be understood as being spoken about to teach the level when the end has been reached.
teaches, according to The Ten Bhūmis, the special qualities of the operation of knowledge on the tiny particles and so on.356
just like walls and so on that have blunted the force of the wind, the single tip of a finger blunts the shaking wind that pervades all world regions as does a wall and so on.
they want their posture to cover space, expanding into it and filling it up.
means with what they eat at one time, with what they eat at the proper time.
“How, Lord… when bodhisattva great beings are giving a gift?” P18k P25k P100k
“How do they complete the six perfections with the perfection of giving alone?”
“The perfection of concentration… because of not being distracted and not constructing any ideas”— P18k P25k P100k
because they are not distracted when they give a gift and then do not construct any idea about it they therefore complete the perfection of concentration.
“The perfection of wisdom… by way of not apprehending the knowledge of all dharmas” P18k P25k P100k
and so on—the flesh eye is the form body eye. The divine eye knows all meditative stabilizations, absorptions, and clairvoyances. [F.64.a] The wisdom eye knows the knowledge of a knower of all. The Dharma eye knows the path wherever it goes, higher and lower faculties, various dispositions, and various constituents.357 The knowledge of a worthy one’s path included in the vajropama meditative stabilization is the buddha eye.
“Moreover, Śāriputra, bodhisattva great beings who want to hear the entire doctrine that the lord buddhas in all world systems in all ten directions explain, and having heard it take it up perfectly by applying the power of memory uninterruptedly, and who do not want any to be lost up until they awaken to unsurpassed, perfect, complete awakening should train in the perfection of wisdom.” P18k P25k P100k
This passage is self-explanatory.
the regions between worlds are “blinding.”358
They want the greatnesses of buddhas
“Want to train in the tathāgatas’ way of carrying themselves”— P18k P25k P100k
it says this because the secrets of the body359 are within the range of those who have attained the tenth level.
this is the gaze of holy beings. They do not look up at360 what is above, look down at what is below, look to the sides361 at what is to the right or left, twist their neck362 to look at what is behind, concentrate to look at what is far off, or look without concentrating at what is close by. This says that however they are carrying themselves and however they are looking, they “look down as an elephant looks” because they look at all beings and all dharmas in all world systems.363
It is said that
are the three ways they carry themselves when at the site of awakening; and
is when they pass into the great complete nirvāṇa. At both those times the ordinary earth cannot shake.
It is because the five sorts of sense objects would not come about:
“in order to brings beings to maturity… taking to the five sorts of sense objects.”365 P18k P25k P100k
It is true that bodhisattvas on the eighth level, like worthy ones, are totally
“without afflictions,” P25k P100k
and hence without even the faintest habituation to afflictive emotion, so they could never
the five sorts of sense objects. Nevertheless, our Bodhisattva,
in the ways of gathering a retinue,366 in order to gather beings through the consistency between his words and deeds magically produces duplicates of himself for each of twenty-four thousand women and thrills them all. Hence, he made a show of Yaśodharā and the other twenty-four thousand women and the nine thousand dancers together with their many attendants, and he made a show of old age, sickness, and death—there is nothing he did not do among the gods and Brahmās, bringing them to maturity in the three vehicles. Therefore, he made a show of using sense objects in order to bring beings to maturity. Thus, it says,367
“Then the Bodhisattva had this thought:
“ ‘I know that without end are the faults of sense objects, the roots of suffering with their death,368 enmity, and pain,Scary, like poison, like a mesmerizing diagram,369 like fire, like the blades of swords. I have no yearning desireFor the different sorts of sense objects. I do not deck myself out for life in the women’s quarters.Rather, I would live quietly in the forest at peace in my mind with the happiness of the concentrations and meditative stabilizations.’“But still, having made an analysis and realized the skillful means, looking to bring beings to maturity he felt great compassion and at that time pronounced this verse:
“ ‘The lotus grows in the swamp;370 the king crowded around by men gets honor. When bodhisattvas acquire a mighty retinue [F.65.a]They tame one hundred million billion beings with divine nectar.371 All earlier bodhisattvas with skillful meansMade a show372 of wives, offspring, and women; unattached to sense objects, they did not destroyThe ease of concentration, so I too will follow them in learning those qualities.’ ”
Qualm: If his enjoyment of sexual pleasure is not true, then it is a lie to say Rāhula is his son.
It is not a lie, because “son” is said not only of someone born from a womb on account of the enjoyment of sexual pleasure. There are also those born miraculously. Holy Rāhula, furthermore, was a bodhisattva great being who made a show of gestating in the womb because there was a purpose in doing so.
The “thought” here should be taken as wanting. It says “Production of the Thought chapter” to teach that wanting has arisen for all the qualities of a bodhisattva and all the qualities of a buddha.373
[B6]
How bodhisattvas endeavor
Having thus taught, in response to “why bodhisattvas endeavor,” that they have to endeavor to train in this now, in response to “how bodhisattvas endeavor,” in the passage,
Venerable Śāriputra having thus inquired, the Lord said to him, “Śāriputra, here bodhisattva great beings practicing the perfection of wisdom do not, even while they are bodhisattvas, see a bodhisattva. They do not see even the word bodhisattva. They do not see awakening either, and they do not see the perfection of wisdom. They do not see that ‘they practice,’ and they do not see that ‘they do not practice.’ They also do not see that ‘while practicing they practice and while not practicing do not practice,’ and they also do not see that ‘they do not practice, and do not not practice as well.’ They do not see form. [F.65.b] Similarly, they do not see feeling, perception, volitional factors, or consciousness either,”374 P18k P25k P100k
and so on, it teaches that they have to endeavor at practicing this. Śāriputra’s question,
“Lord, how then should bodhisattva great beings practice the perfection of wisdom?” P18k P25k P100k
about the threefold dharma—the bodhisattva, the perfection of wisdom, and the practice of it—is posed in a mode together with apprehending and with causal signs.
Then, to eliminate those ways of apprehending, the Lord, by teaching three ways of not apprehending a bodhisattva, not apprehending the perfection of wisdom, and four ways of not apprehending practice speaks about the emptiness of not apprehending. The three absences of apprehending of a bodhisattva are not apprehending a bodhisattva, not apprehending a name, and not apprehending awakening.
As for “even while they are bodhisattvas,” this is to stop the extreme of over-negation because there are true-dharmic-nature bodhisattvas. They “do not… see a bodhisattva” because of not apprehending a bodhisattva. “They do not see even the word” that is falsely imagined in nature. “They do not see awakening either,” because, apart from the transformation of the basis, a phenomenon with the name awakening does not exist. “And they do not see the perfection of wisdom,” because, apart from the pure dharma-constituent, a perfection of wisdom dharma does not exist. “They also do not see that ‘they practice’ ” because there is nothing to be done for all the qualities. “And they do not see that ‘they do not practice,’ ” because even though action has been taken as nonexistent, there is a purification of the dharma-constituent. “They also do not see that ‘while practicing they practice and while not practicing they do not practice,’ ” [F.66.a] that is, they do not, having combined them into one, see both, because those exact same two faults occur. “And they also do not see that ‘they do not practice, and do not not practice as well,’ ” because, even though the nonexistence as the two like that has been stated, that mental image of the nonexistence as the two is a mental image that does not exist, so they do not see it.
Having thus earlier taught that a bodhisattva does not exist on account of the emptiness of a person, now on account of the emptiness of the dharmas it teaches, “They do not see form. Similarly, they do not see feeling,” and so on. Therefore one does not exist in the form of the five aggregates either.
Having taught that such options for practice375 cannot be apprehended, with
it teaches the reason why. In order to teach that “the name bodhisattva” and so on cannot be apprehended, and the “emptiness” of that can be apprehended, it says
“the name bodhisattva is empty of the intrinsic nature of a name. The name bodhisattva is not empty because of emptiness,” P18k P25k P100k
and so on. Thus, the name bodhisattva is falsely imagined and they do not exist with that falsely imagined intrinsic nature, but that which is the emptiness that is the nonexistence, that does exist.376 Therefore, that “name bodhisattva is not empty because of emptiness.” This avoids the extremes of over-reification and over-negation.
Hence, it teaches that the name bodhisattva does not exist on account of the intrinsic nature of the name.
“The perfection of wisdom, too,” P18k P100k
does not exist in the form of a falsely imagined dharma. It does exist in the form of the pure dharma-constituent. The aggregates also do not exist on account of the intrinsic nature of the aggregates, but they do exist on account of the intrinsic nature that is the nonexistence of the aggregates.
Someone might still doubt this, so it says, “And why?” and teaches the reason.
What is the doubt? It is that if all those dharmas do not exist on account of the intrinsic nature of the dharmas, [F.66.b] but do exist on account of the intrinsic nature of the emptinesses, then “the dharmas exist” would become a fact, and since just those that are “the dharmas that exist” would be sufficient, what is the use of saying they are emptinesses or anything else? It says,
“Because the emptiness of the name bodhisattva is not the name bodhisattva…” P18k
What does this teach? You cannot say, “The name bodhisattva is one thing and emptiness is another, so, because emptiness exists, therefore the name bodhisattva exists as well.” Similarly, you cannot say, “A bodhisattva is one thing and emptiness is another, so, because emptiness exists, a bodhisattva exists as well.” Construe the others like that also.
Having taught that, it addresses the doubt of others who think, “If emptiness is one thing and a dharma another, then the true nature of a dharma will be different than the dharma, and the dharma will be different than the true nature of the dharma, and that is not correct.” It says
“and there is no name bodhisattva apart from emptiness.” P18k
This means the emptiness of the name bodhisattva is not something other than the name bodhisattva, so the dharma is not something other than the true nature of the dharma.
Others still doubt this, thinking that if a dharma does not differ from emptiness, and if emptiness exists, in that case the dharma will exist as well. It says
“the name bodhisattva itself is emptiness.” P18k
Just that thoroughly established name bodhisattva, free from a falsely imagined nature, is itself emptiness, and there is no “emptiness” other than that.
“And emptiness is the name bodhisattva as well” P18k
is the conclusion. This means that because the name bodhisattva is to be used for this, the thoroughly established nature, it is not to be used for the imaginary, [F.67.a] so only “emptiness is the name bodhisattva.” Similarly, construe “bodhisattva” and “awakening” with that in the same way as well.
The emptiness of the bodhisattva is not the bodhisattva. There is no bodhisattva apart from emptiness. The bodhisattva is emptiness. Emptiness is the bodhisattva as well.377 P18k
Thus, in this explanation, earlier it has said that “a bodhisattva is empty of the intrinsic nature of a bodhisattva, but… not empty because of emptiness.” Were it to have said that bodhisattvas exist with emptiness as their intrinsic nature, in that case it would have said that bodhisattvas just exist. So, it says “the emptiness of the bodhisattva is not the bodhisattva.” What it means to say is that the imaginary bodhisattva differs from emptiness so it378 does not have the fault.
It says this, and then to someone who says that if a dharma and the true nature of a dharma are different, the true nature of a dharma would be something else, it says “there is no bodhisattva apart from emptiness,” which is to say, the thoroughly established bodhisattva is not other than emptiness. With “the bodhisattva is emptiness,” it has taught just that. It means the bodhisattva is emptiness. And again, “emptiness is the bodhisattva as well” is the conclusion. This means the thoroughly established bodhisattva and emptiness are not different.
Construe all similarly.
Having said that others still entertain doubt, so it says
and teaches the reason. To someone who thinks, “If a bodhisattva and emptiness are not even slightly different bodhisattvas would be in their intrinsic nature emptiness, and hence [F.67.b] there would be no bodhisattvas,” it says,
“because this—namely, bodhisattva—is just a name,” P18k P25k P100k
and so on. Just that is exactly what we accept.
It means this: When, given that they thus exist, you say that “they exist,” and you can suppose that “they” are the bodhisattva, the name bodhisattva, or the awakening, and so on. They all are nonexistent, which is to say imaginary phenomena are simply
when you think emptiness exists and investigate, even that is just a name; it does not exist in its intrinsic nature.
It is still not possible to be certain about this, so it says
“why?” P18k
and teaches the reason. Someone may think that if those dharmas do not exist how could what does not exist have the appearance of production and stopping? How could terrible forms of life decrease and good forms of life increase? Why would there be defilement before and purification afterward? To them, it says
“because where there is no intrinsic nature there is no production, stopping, decrease, increase, defilement, or purification.” P18k P25k P100k
Given that all dharmas are without an intrinsic nature, if the intrinsic natures of the name bodhisattva and so on, up to those of feeling, perception, volitional factors, and consciousness, ultimately exist,379 how could they have “production, stopping, decrease, increase, defilement, and purification”?
If there is thus one intrinsic nature, do you suppose it is a falsely imagined intrinsic nature, or is it a thoroughly established intrinsic nature?
Of those, a falsely imagined nature is absolutely nonexistent, like an illusion and so on. Just as there is no production [F.68.a] of illusory forms and so on when they appear, and no stopping when they do not appear, no decrease when they have turned into one, and no increase when they have turned into many, and just as there is not the slightest defilement or purification in them, similarly with imaginary natures. Because they are absolutely nonexistent they have no production, stopping, decrease, increase, defilement, or purification.
Even awakening, the thoroughly established entity, is, moreover, absolutely isolated, and is beyond all imagination and like space, so it too is not produced and it also does not stop. It does not decrease and it does not increase. Because it is absolutely pure it has no defilement, and because it is pure in its intrinsic nature it has no purification.
and so on explains. It explains, furthermore, in two parts: the nonexistence of the illusion, and the nonexistence of a grasper-subject consciousness in an illusion.
teaches that an illusion is imaginary and therefore does not exist.
teaches that consciousness does not exist.
There, “does not reside somewhere” teaches that the illusion is not marked as having form, because dharmas having forms do not reside anywhere.380 “Does not reside in a particular place” teaches that it is not marked as formless, because dharmas marked as formless such as consciousness and so on do not reside anywhere, but still, because they are designated as residing where there are the eyes and so on, they reside in a particular place. It “is mistaken” teaches that it is not true. It “does not exist” teaches that it is marked as a nonexistent thing. [F.68.b]
“And is devoid of an intrinsic nature” P18k P25k P100k
teaches that it does not exist in its intrinsic nature.
“Bodhisattva great beings practicing the perfection of wisdom like that do not see production,” P18k P25k P100k
and so on,
teaches that they understand analytically that a bodhisattva is like an illusion. There, in a falsely imagined phenomenon the two—
do not exist because they are simply just appearance and nonappearance; in a dependent phenomenon the two—
do not exist because they are simply just imagined; and in a thoroughly established phenomenon the two—
“defilement… purification”— P18k P25k P100k
do not exist because they are simply just in their basic nature a state of purity. Thus all phenomena do not exist in their intrinsic nature.
But still, in order to eliminate a doubt, it says,
Those names and causal signs of the aggregates—
“form, feeling, perception,” P100k
and so on—are made up and do not exist on account of their own intrinsic natures. Therefore, it should be understood that all phenomena have no intrinsic nature, because an intrinsic nature would not be made up.
As for a made-up state, that is taught by
and so on.
This means those phenomena based on conceptualized causes and conceptualized conditions that are imagined like this or like that, which are called dependent originations. Therefore, it is teaching the following: If those phenomena are contingent on something else, then they come about through the power of something else; they do not come about through their own power, in which case how could they be an intrinsic nature? Therefore, since they are without their own existence, they have an existence from something else, so it is established that all dharmas do not have their own intrinsic nature. Therefore, it is said that “the meaning of the absence of an intrinsic nature is the meaning of dependent origination.”
Furthermore, to teach that verbal designations come from imaginary names as causes; [F.69.a] that settling down on those as real happens because of the force of the verbal designations; that the mental construction of the causes of the names happens because of the force of settling down on them as real; that verbal designations again come because of the force of that; and that yet again settling down on those as real happens because of the force of the verbal designations, that is to say, to teach that they come about in such a sequence, it says
and so on. Because they are “plucked out” based not on an intrinsic nature but on “thin air,” they are “subsequently… conventional labels,” expressions from other “names,” conventional terms—that is to say, this teaches verbal designations. And again,
“just as they are subsequently conventionally labeled, so too are they settled down on as real” P18k P25k P100k
teaches that they are the cause of settling down on them as real. This means that settling down on “just this is the inherent existence of dharmas” comes about through the force of the ignorance and so on that has come about through the force of the expression having become ingrained.
Having taught the incorrect attention of foolish beings, it teaches the stages of the correct attention of bodhisattvas with,
“when bodhisattva great beings practicing the perfection of wisdom do not see any of those names as inherently existing,” P18k P25k P100k
and so on. “Any… names” are imaginary names and causal signs. Because they are plucked out of thin air, “they do not see” them “as inherently existing”;
“because they do not see them, they do not settle down on them as real”; P18k P25k P100k
and because they have no intrinsic nature, they are simply just mistakes.
After that,
“moreover, Śāriputra, bodhisattva great beings practicing the perfection of wisdom think,” P18k P25k P100k
and so on, teaches the correct attention in detail. They understand analytically that the person
the dharma
the person
the dharmas
“the perfection of wisdom… form,” P18k P25k P100k
and so on—[F.69.b] the names for the dharmas—and even the name bodhisattva, are simply just names.
For that there is also an explanation with an example:
and so on. This means that even though a self can be apprehended conventionally, ultimately it is an emptiness, so it
“cannot be apprehended” P18k P25k P100k
because the mark of something that cannot be apprehended is the nonexistence of an intrinsic nature. Then it also sums up what corresponds to the example with,
“Similarly, bodhisattva great beings practicing the perfection of wisdom also…,” P18k P25k P100k
and so on. They
the fivefold dharmas382 of the bodhisattvas, and so on. Because they do not see those, the causes do not exist, so
and causal signs. Because they do not see those, the causes do not exist, so they do not
“Because they do not see what would make them settle down on them as real” P18k P25k P100k
teaches that because settling down on them as real does not exist, they do not apprehend even the cause of settling down on them as real. They do not see the conventional term for a causal sign, or the causal sign on account of which the mind imagining the unreal settles down, or the mind.
Having thus taught the practice that cannot be apprehended, it then teaches what is in harmony with that as its cause, with
Then, to arouse enthusiasm in that retinue of trainees by teaching the greatnesses of bodhisattvas who have set forth into this practice that cannot be apprehended, it teaches their exceptional status with,
“To illustrate, Śāriputra, if this Jambudvīpa were filled with monks similar in worth to Śāriputra and Maudgalyāyana,” P18k P25k P100k
and so on.
teaches only types that are inferior because they are inferior to trees, creepers, and so on, which are attractive. They are, furthermore, of three types: extremely attractive and extremely tall, middling attractive and middling tall, and least attractive and least tall. Among these, the two—naḍa reeds and rushes—are extremely attractive and extremely tall. It gives the sugarcane and bamboo in the middle because they are inferior to those and hence middling. It sets forth the rice and sesame last because they are thinner than those, hence inferior. Furthermore, among these, of the two, the rushes and the naḍa reeds, it teaches naḍa reeds first because they are hollow inside and have a lot of thorns and are themselves extremely attractive. “Rushes” teaches the species in general. Furthermore, it teaches the sugarcane before rushes because, of the two, the rushes and the sugarcane, rushes cannot stand up to even just the better and more attractive leaves of the sugarcane. And again, of the two, the rice and the sesame, it mentions rice earlier because it is bigger and more attractive than sesame.
When you conclusively explain these differences, they are of four sorts: part, number, analogy, and something to do with cause and effect. Among these, from “a hundredth part” up to “a hundred thousandth part” teaches that śrāvaka wisdom does not become an object for comparison even when the bodhisattvas’ knowledge has been cut into parts; “any number, or fraction, or counting” teaches that it cannot be counted in numbers; “or analogy” teaches that there is no possible analogy for it; and “or comparison”383 teaches that it is not suitable to be something to do with cause and effect.
There, in “even one hundredth part,” a “part,” a “bit,” and a “branch” are the same. It means
of those monks does not stand up to even a fraction of
“the wisdom of a bodhisattva” P18k P25k P100k
even if it has been divided up into one hundred parts, one thousand parts, or even a hundred thousand parts. [F.70.b]
Again, a numerical counting is of three types.
That which comes within the range of the words one, two, three, up to a hundred thousand, is a number counted in words. “Number” teaches that.
A part is a calculation, a derivation, an addition, or a subtraction, and so on, performed on that which has become an object of the word for a particular number, or a calculation by reduction384 or by laying out cowrie shells and so on, or by hand. “Part” teaches that.
Those from one hundred million billion, up to a number with no number above it, on which such calculation cannot be carried out and which are counted only through the power of clairvoyance, are a count. “Counting” teaches that.
Similarly, some things are not the same in all essentials, but are roughly similar in some respects. It is suitable to ascertain what it is from that: for example, “a water buffalo is like a bull.” Because nothing like it exists, it says “or analogy.”
It is similar even with something taken as an extremely different thing: because it cannot be inferred like an awareness of fire from seeing smoke, it says it does not bear “comparison.”
The four continents are the four continents,385 and a thousand of those is the “one thousand.” A thousand of those is the “millionfold.” A thousand of those is the “billionfold.”386 With its girdle of a hundred ten million mountains, it is the “billionfold.”
“As many… as there are sand particles in the Gaṅgā River” P18k P25k P100k
is said to be a particular number.
Having thus taught the greatness of a bodhisattva’s wisdom,
knowing how some in the retinue think, asks a question to remove their doubt with,
and so on.
“All those wisdoms are not broken apart; they are a detachment, are not produced, and are empty of an intrinsic nature.” P18k P25k P100k
Doubt arises in beings, thinking that the wisdoms of them all, in the form of a fundamental transformation, are nonconceptual and extraordinary. Because they are in the form of a unity they are “not broken apart”; because they are in the form of a purity they are “a detachment”;387 because they are in the form of an uncompounded phenomenon they are “not produced”; and because they are free from an intrinsic nature that is the imagination of the unreal, they are “empty of an intrinsic nature.”
things that are just plucked out of thin air under the power of causes and conditions are the variety.
is from having different intrinsic natures.
is asking how, given that the wisdoms have the same intrinsic nature, could it be right that one surpasses another?
With
and so on, the Lord teaches that there are no distinctions in that intrinsic nature, but still, because of the force of an earlier prayer that is a vow there is a different cause and there is a different result. The cause, furthermore, is threefold: intention, practice, and work. The results are two: complete awakening and turning the wheel of the Dharma. There,
teaches the greatness of motivation;
teaches the greatness of practice; and
teaches the greatness of work.
teaches a feature of the result—complete awakening;
teaches turning the wheel of the Dharma.
Then [F.71.b] there are three connected sections388 of teachings: a section to do with śrāvakas and pratyekabuddhas not having the bodhisattvas’ earlier prayer that is a vow, a section to do with them not having the cause-and-effect prayer that is a vow, and a section to do with a bodhisattva having both.
“What do you think, Śāriputra, do all śrāvakas and pratyekabuddhas think, ‘We must, having fully awakened to unsurpassed, perfect, complete awakening,’ ” P18k P25k P100k
and so on, up to
“hence it surpasses the wisdom of śrāvakas and pratyekabuddhas.” P18k
The bodhisattvas’ earlier prayer that is a vow is in the form of wisdom and compassion, so, taking hold of complete awakening with wisdom and taking hold of beings with compassion, it operates with the twofold nature in “I must, having become awakened, awaken others too.” Hence in this section to do with the earlier prayer is a teaching about complete awakening and leading beings to complete nirvāṇa.
“What do you think, Śāriputra, do all these śrāvakas and pratyekabuddhas think, ‘We must, having practiced the six perfections,’ ” P18k P25k P100k
and so on, up to
This section teaches six things: four causes—the work that brings personal maturity, brings beings to maturity, purifies a buddhafield, and brings the buddhadharmas to maturity—and two results: complete awakening and beings who are in complete nirvāṇa. The prayer that is a vow during the time of practice comes next.
The section teaching that bodhisattvas have them both [F.72.a] is the passage from,
“Śāriputra, a bodhisattva great being thinks…,” P18k P25k P100k
and so on, up to
After that it teaches about śrāvakas and pratyekabuddhas, using the analogy of
and then teaches about bodhisattvas, using the analogy of
dawning. The teaching of the topic in this section of the text with the two analogies is clear, so there is no need to teach what it means. Again, after that, to remove the retinue’s doubts, the venerable Śāriputra asks three questions, beginning with,
“How, Lord, do bodhisattva great beings, having passed…,” P18k P25k P100k
and so on: How do they stand, having passed beyond the śrāvaka and pratyekabuddha levels; how do they stand, having reached the irreversible level; and how do they stand while purifying the awakening path? Then the Lord teaches that from
on the Pramuditā level—
after passing beyond the first uncountable eon, their conceptualization of
“emptiness, signlessness, and wishlessness” P18k P25k P100k
that are the marks of all
causes them to pass
having passed beyond those to reach
eighth
and with
“the [six] perfections” P18k P25k P100k
that come to maturity, purify the awakening path.
Then the venerable Śāriputra is of two minds about whether the moment they pass beyond the śrāvaka and pratyekabuddha level they become worthy of their offerings or whether it is at some other time, so he makes an inquiry with,
“Standing on which level, Lord, do bodhisattva [great beings],” P18k P25k P100k
and so on, teaches that they are worthy of their offerings the moment they reach the Pramuditā level. It teaches the reason for that with,
“Because Śāriputra, it is thanks to bodhisattva great beings that all wholesome dharmas appear in the world,” P18k P25k P100k
and so on. [F.72.b]
Then there are three sections that teach those dharmas: the section teaching wholesome dharmas with and without outflows, the section teaching the maturation of the wholesome with outflows, and the section teaching the maturation of the wholesome without outflows. In regard to the section teaching wholesome dharmas with and without outflows there are three sections: teaching the dharmas of householders, male lay practitioners, and female lay practitioners; teaching the dharmas of śrāvakas and pratyekabuddhas; and teaching the dharmas of buddhas.
“The ten wholesome actions, the morality with five branches, the morality with eight branches”— P18k P25k P100k
those three dharmas are morality, and the dharmas of male lay practitioners, and female lay practitioners. Those starting with
“the concentrations” P18k P25k P100k
and ending with
“the perfections” P18k P100k
and ending with the
are the dharmas of buddhas.
Then,
“because those wholesome dharmas appear in the world, there are great sāla tree-like royal families in the world,” P18k P25k P100k
and so on, teaches beings included in the desire, form, and formless realms, so it teaches the maturation of the wholesome with outflows.
“stream enterers appear in the world,” P18k P25k P100k
and so on, is a teaching about all the śrāvakas and pratyekabuddhas and
so it teaches the maturation of the wholesome without outflows. As for
it says “purifies the offering” about those for whom there is a great and a purified result when they offer to them.
is teaching that this is the true dharmic nature of the bodhisattvas’ offering, because they are
The defining marks of those who endeavor
It has thus taught how they should endeavor. [F.73.a] To teach “the defining marks of those who endeavor,”
makes an inquiry about them:391
“Lord, how are bodhisattva great beings who engage with392 the perfection of wisdom ‘engaged’?” P18k P25k P100k
Then
brings all dharmas together in seven separate groups—aggregates, constituents, sense fields, noble truths, dependent origination, all compounded phenomena, and all uncompounded dharmas393—and says,
He does so to teach that
they
“are practicing with these seven emptinesses,” P18k P25k P100k
you cannot say, first of all, that they “are engaged” because they do not fulfill how they should endeavor just by that; and you cannot say they “are not engaged” because they have started the endeavor.
For those who entertain the doubt about how they would then engage, it says
and then says they engage when they practice a fourfold emptiness:
the intrinsic nature of each—of form and so on, separately—that cannot be apprehended;
the intrinsic nature of them as a collection that cannot be apprehended;
their defining marks that cannot be apprehended; and
the totality of dharmas that cannot be apprehended.
It teaches this in detail, from
up to
“they do not see394 a pratyekabuddha’s awakening, a buddha, or awakening.” P18k
The intrinsic nature of each—of form and so on, separately—that cannot be apprehended
“Because they do not see form as qualified by production or qualified by stopping” means “has production as its intrinsic nature or has stopping as its intrinsic nature.” If form had production as its intrinsic nature, it would not have stopping as its intrinsic nature; if it had stopping as its intrinsic nature, it would not have production as its intrinsic nature, because the existence of two intrinsic natures in one thing is a complete contradiction.
Were a form to have the dharma called production, [F.73.b] there would be four ways to conceive of it: as being produced from itself, produced from other, produced from both, or produced without a cause. Of these, it is not logical that it is produced from itself because at that time it is a dharma that has not been produced, and a nonexistent entity is not suitable to be the cause of production. Were that dharma to exist prior to production that also would be illogical, because the production again of something that already exists is illogical. When you investigate a production from something that exists, the production would happen at all times and there would never be nonproduction. Hence production from self is illogical.
Production from other is illogical too, because if other things were produced from something other, then everything would be produced from everything.
And production from both does not escape those two faults either.
Production without a cause is also illogical because everything would be produced everywhere. When you analyze like that, ultimately there is no production. As it is said,395
There are never any thingsAnywhere producedFrom self, other, both,Or without a cause.
It is not logical that it has the dharma of stopping either, because it has no production. Thus, something produced stops, and something not produced does not stop. Furthermore, if there were a dharma called stopped, would it be categorized as a dharma that exists or that does not exist? Of these, if it does exist it is not feasible that it stops because both existing and not existing are impossible in one thing. If it does not exist, it is not tenable that it stops because it is nonexistent. Thus, like a rabbit’s horn, to say “it stops” is unsuitable. Again, it is said,396
If just that producingOf all things is not feasible,Then the stoppingOf all things is not feasible.Existing and not existingAre not feasible in one thing.
Thus production and stopping are imaginary phenomena, simply just conventions. They do not ultimately exist. Thus, it says, “Because they do not see form as qualified by production or qualified by stopping…”
Similarly, “defilement” or “purification” of form and so on is not feasible. Were something to be defilement in its intrinsic nature, purification would never happen because an intrinsic nature is not something that can be given up. If it were to be qualified by purification, thoroughly pure in its intrinsic nature, defilement would never happen. Furthermore, if dharmas have become a defilement you can suppose it happens to what was a defilement or was pure. If what were defilement became defiled, defilement would be meaningless because you do not have to produce defilement in what is already defiled. And as long as that is the case,397 defilement would be produced again and again, and purification would never happen.
And it is also not feasible that that which is pure are the defilements because that entails a contradiction.
Similarly, with purification, you can suppose it happens to what was a defilement or was pure. There could be no purification of what was a defilement because those two things exclude each other. And it is also illogical that purification is of that which is pure, because it is pure, so that would be meaningless.
Hence, defilement and purification are ultimately not there, but still, onto the suchness that is pure in its intrinsic nature, during the ordinary person phase, defilement that is just plucked out of thin air is merely labeled as defilement, [F.74.b] and during the pure phase the nonexistence of the defilement that is plucked out of thin air is merely labeled as purification. It is not feasible that they are the true dharmic nature of form and so on. Thus it says,
“They do not see form as qualified by defilement or qualified by purification.” P18k P25k P100k
The intrinsic nature of them as a collection that cannot be apprehended
Thus, how form and so on have no intrinsic nature has been explained. Now, they
and so on, teaches that a collection does not have the defining mark of an aggregate. An aggregate means they have aggregated. It would exist were it possible that those that have aggregated are a confluence, but there is no confluence of dharmas.398 Hence it has taught that “there is not even the defining mark of an aggregate.”399
Suppose there were a confluence of dharmas—still it would be unmistaken,400 or it would have one defining mark. As for form, it is not together with feeling and so on and unmistaken. They have different defining marks. Similarly, it is not feasible that feeling and so on is together in a confluence with form. And so too with feeling, perception, volitional factors, and consciousness—each has its own particular defining mark, so how could those things that have their own marks and are completely different be in a confluence in an aggregate with a single intrinsic nature?
Furthermore, beside form, feeling and so on, those phenomena that are constituted of form and feeling and so on are imaginary, are like an illusion, empty of a basic nature. Just as things like illusory horses and elephants and so on are not ultimately collected into one, similarly imaginary form and so on are also not collected into one.
Those that are constituted of the suchnesses of form and so on are also just empty of a basic nature. There,
“because they are empty of a basic nature” P18k P25k P100k
teaches [F.75.a] that just as space is not collected together with space, so too with the true dharmic natures of form and so on.
This just teaches the heading. Thus connect this with: form is not collected together with feeling, and feeling and so on are not collected together with form; feeling is not collected together with perception and so on, and perception and so on are not collected together with feeling; perception is not collected together with volitional factors and so on, and volitional factors and so on are not collected together with perception; and volitional factors are not collected together with consciousness, and consciousness is not collected together with volitional factors.
[B7]
Their defining marks that cannot be apprehended
Now, to eliminate those specific defining marks of form and so on, it teaches
and so on. Thus, it teaches that when they have engaged in the correct practice of emptiness, and imaginary form, and so on not appearing as the mark of form and so on, but appearing as the mark of emptiness,401 at that time “that emptiness of form is not form.”
Thinking,
“And why?” P18k
it says,
Form is the word used when there is the defining mark seeable. Thus, in emptiness there is nothing that shows itself, so it is not form; thus there is no
so it is not feeling; thus there is no
so it is not perception; thus there is no
so it is not volitional factors; thus, in that emptiness there is no
so it is not consciousness.
Thus, those specific defining marks of form and so on are eliminated. Having said that, [F.75.b] entertaining the doubt that if the defining mark that is being seeable and so on is not there, the words for form and so on will not refer to anything, it says,
and with,
it teaches that the words for form and so on should be taken to refer to the form and so on that is its true dharmic nature, that emptiness and form and so on are not different.
The totality of dharmas that cannot be apprehended
Therefore, with
it teaches that all dharmas as a totality, as well as the words for form and so on, should be taken to refer to emptiness, and the word for emptiness should be taken to refer to the form and so on that is its true dharmic nature. The emptiness spoken of earlier teaches all aspects.404
As for,
and so on, because of being produced and stopping, it
so it
Because the mark of form and so on does not exist, the totality of dharmas cannot be apprehended in that, and therefore it teaches,
where the totality of dharmas cannot be apprehended,
up to
they have forsaken the idea that they are “engaged” or “not engaged” with self;
they have forsaken the idea that they are “engaged” or “not engaged” with the three gateways to liberation;
they have forsaken the idea that they are “engaged” or “not engaged” with the marks particular to dharmas;
they have forsaken joining dharmas with limits;
they have forsaken joining limits one with the other;
they have forsaken joining dharmas with the three time periods;
they have forsaken joining all dharmas with being permanent and so on;
they have forsaken joining just those with the doors to liberation;
they have forsaken joining with the clairvoyances;
they have forsaken joining with the objects of the clairvoyances;
they have forsaken the idea of coming together and separating;
they have forsaken the idea of complete awakening; and
they have forsaken the idea of joining with emptiness.
Thus, when they train in the practice of emptiness they endeavor at the perfection of wisdom in sixteen ways.
Among those,
“they do not see the practice of the perfection of wisdom as either ‘engaged’ or ‘not engaged’ with form”409 P18k P25k P100k
because they do not entertain the idea that the self is an agent and so on, so grasping at “I” is not operating.
were they, when they cultivate the emptiness meditative stabilization,410 to have cultivated it while thinking there is some other dharma “emptiness,” then an emptiness411 would be joining to an intrinsic nature of emptiness. Since that is the case, even a meditation on the emptiness aspect that is that totality of dharmas that cannot be apprehended is aspectless.
In
“the yogic practice412 of emptiness as well,” P18k P100k
the yogic practice of emptiness is the emptiness meditation stabilization. This means they do not join the yogic practice of emptiness to another inherently existing yogic practice of emptiness.
and because they do not entertain the idea there is some other dharma,
Therefore, it says
“emptiness is neither a yogic practice nor not a yogic practice.” P18k
Because emptiness [F.76.b] is separated from the cognitive dimension413 of a yogic practice of any other imaginary phenomena such as form and so on, it is, therefore, not a yogic practice; and because it is in its nature inexpressible and the intrinsic nature of the signlessness meditative stabilization, it is, therefore, not not a yogic practice.
As for
they do not engage because they do not see in the true dharmic nature of form and so on their defining marks—being seeable and so on—because they are empty of their own defining marks. Therefore, it says they
It says
and then states as the reason for that:
They do not see the three time periods such as the prior limit and so on, so how, given that they do not see them, could they be engaged with them?
when they practice by way of apprehending consequences416—that this is the sort of later maturation417 experienced on account of that earlier action—it is said that they
When they practice with the idea that this, the maturation of that earlier action, is in the present, it is said that they join the present with the prior limit, and join the prior limit with the present. When they practice with the idea that this action that has been done in the present will mature in the future, it is said that they join the present to the future, and join the future to the present.
For those seeing the three periods of time as a sameness, there are no different times, because time cannot be apprehended in any form. Therefore, it says
It has said “they do not join form with the past,” and with “because they do not even see the past,” has stated the reason for that. [F.77.a] Joining, such as “this sort of form was in the past; this sort of form will be in the future; form is here in the present,” is joining form with the three periods of time.
“[Bodhisattva great beings]… do not join form with the knowledge of all aspects”— P18k P25k P100k
when there is the idea that “this form is an object of the knowledge of all aspects,” that it is a real thing that can be apprehended, or thinking, “Giving this form, and so on, transformed into a basis of meritorious action becomes the result, the knowledge of all aspects,” when there is the idea that it is a real cause, it is said that it is joined with the knowledge of all aspects.
“the knowledge of all aspects is the cause of a buddha,” and “awakening is by comprehending all dharmas with the knowledge of all aspects”—they “do not join” them like that because buddha, awakening, and the knowledge of all aspects have the same characteristic mark and in the form of the dharma body are not different. Therefore, it says
“a buddha is the knowledge of all aspects, and the knowledge of all aspects is the buddha as well,” P18k
and so on.
Where it says,
“Form is not joined with ‘originating.’ Form is not joined with ‘perishing,’ ” P18k
the view of origination and the view of perishing are the view that it is permanent and the view that it is annihilated—they do not entertain those.
based on a view, nor
based on conceptualization. Construe the others420 like this as well.
because the true dharmic nature of form does not have the mark of saṃsāra.
because such an idea is not applicable. Similarly, [F.77.b] the idea of emptiness, signlessness, and wishlessness does not apply either. Construe the alternatives of
and so on like this as well.422
“[Bodhisattva great beings]… do not practice the perfection of wisdom for the sake of the perfection of giving”— P18k P25k P100k
all dharmas, in their true dharmic nature, are not different, since it is not possible to grasp them as different. All, in the intrinsic nature of the perfection of wisdom, are not different either. Therefore, it says, they
They
“do not even see the perfection of wisdom itself, not to mention a bodhisattva, so however could they apprehend fully all the clairvoyances?” P18k P25k P100k
It says that, because the clairvoyances are in their intrinsic nature imaginary phenomena and are imaginary phenomena apprehending things. Construe the connected sections on the objects of the clairvoyances and the attainment of benefits like that as well.
A defining mark of the endeavor423 is the attainment of a benefit of it, so it teaches that with,
“Śāriputra, Māra the wicked one does not gain entry to a bodhisattva great being practicing the perfection of wisdom like this,” P18k P25k P100k
and so on.
teaches saṃsāra, and
teaches nirvāṇa.
teaches something other than those two.424
“Because the dharma-constituent does not fully awaken by means of the dharma-constituent,” P18k P25k P100k
They
they do not join form with its intrinsic nature, emptiness, and they do not join the name form to the name emptiness—
they do not join emptiness with the intrinsic nature of form, and they do not join them thinking emptiness is the name of form.
Alternatively, they “do not join form to emptiness” means they do not join them thinking, ‘form is empty’; [F.78.a] they do not break form and emptiness apart.
“Śāriputra, you should bear in mind that bodhisattva great beings engaged like that have been prophesied”— P18k P25k P100k
because they have reached the eighth level they have been prophesied,
“or are close to being prophesied,” P18k
because they are worthy of a prophesy.
Forbearance for dharmas that are not produced is attained at the eighth level, and the matured perfections emerge. With the emergence of the matured perfections, they practice the six perfections without having to exert themselves to bring beings to maturity, purify a buddhafield, and, having fully awakened, turn the wheel of the Dharma—they accomplish them all effortlessly. Thus it teaches that matured practice works effortlessly
and so on. And it states the reason why they stand there effortlessly, with
“because they do not make the dharma-constituent into a causal sign.” P18k P25k
From that point on425 they do not apply themselves to apprehending anything not included in the dharma-constituent. They do not even make that dharma-constituent itself into a causal sign and apprehend it.
Then it teaches the benefits of the forbearance for dharmas that are not produced, with,
“Because the notion of a being does not occur to bodhisattva great beings… like that. And why? Because a being is absolutely not produced and does not cease, because the true dharmic nature of dharmas is not produced and does not cease.” P18k P25k P100k
“Practices the perfection of wisdom as an unproduced and unceasing being” P18k P25k P100k
teaches that from that point on their practice does not apprehend a being. [F.78.b] Even though conventionally through the force of compassion a consciousness arises, which is to say at that time they complete giving and so on for the welfare of beings, nevertheless they still abide doing everything as beings who are “unproduced and unceasing,” who are
“emptiness… and cannot be apprehended,” P18k P25k P100k
and are
Then, in order to teach that their abiding is an extremely special one, it says so with,
“Śāriputra, this… is the bodhisattva great beings’ ultimate yogic practice,” P18k P25k P100k
and so on.
Then, even though beings cannot be apprehended, the classifications of the activities for the welfare of beings—love and compassion and so on, and giving and morality and so on—are taught with
and so on. The six statements—
and so on—teach the absence of the factors opposed to all six perfections.
Those who endeavor
Then, in order to delight the retinue, and in order that the explanation of the doctrine will be bigger than in just that section, the elder [Śāriputra] asks,
and so on. Among them, those who are supreme arrive from a buddhafield and go to a buddhafield, the middling arrive from Tuṣita, and the least arrive from among humans. Thus, it teaches them as three types.
Then,
“Śāriputra, there are… bodhisattva great beings without skillful means,” P18k P25k P100k
and so on, teaches about the bodhisattvas included in forty-four types in order to teach that there are even more than those in that section.
[Those with dull faculties.] Of the first two of those who do not have skillful means, the former without skillful means endeavor at the practice of the concentrations and the practice of the perfections but, without skillful means, take birth as long-lived gods, and for that amount of time [F.79.a] do not endeavor at the perfections. Later, when they take human birth through the power of their earlier practice of the perfections, they again endeavor but have dull faculties.
Second are those who endeavor at the practice of the concentrations and the practice of the perfections, reject the results of the concentrations, and do not take birth as gods, but take human birth. Still, without skillful means they are those with dull faculties.
First. It teaches the first of them with
“will fully awaken to unsurpassed, perfect, complete awakening right here in the Fortunate Eon.” P18k P25k P100k
Having trained in the practice of the concentrations and the bodhisattvas’ practice, the force of their compassion stops them being born through the influence of the concentrations. Focused on working for the welfare of beings, and focused on pleasing the buddhas, they fully awaken in just this Fortunate Eon itself.
Second. Endowed with those good qualities they bring to maturity those beings they have not previously brought to maturity.
Third. Endowed with those good qualities they take birth among the six classes of gods living in the desire realm. Abiding in a state endowed with complete strength, they work to bring beings to maturity, purify a buddhafield, and please the buddhas.
Fourth. They take birth in the Brahmaloka, and because they have made a prayer that is a vow that with their miraculous powers they will pass on from buddhafield to buddhafield, listen to the doctrine, focus on pleasing the buddhas, and make requests, they request those who have recently become fully and perfectly awakened to turn the wheel of the Dharma.
Sixth. With the strength of their clairvoyances they pass on to all buddhafields and worship all the tathāgatas.
Seventh. They remain with their [F.79.b] clairvoyances in operation and generate the desire to be in just purified buddhafields.
Eighth. Through the force of their clairvoyances they take birth in buddhafields where the lifespan is infinite and, remaining there for as long as their lifespan endures, they endeavor to bring beings and the buddhadharmas to maturity.
Ninth. Through the force of the clairvoyances they proclaim the qualities of the Three Jewels in deficient worlds where beings do not know the qualities of the Three Jewels because there are no words for Buddha, Dharma, or Saṅgha. By explaining the doctrine that has those three words they generate a delight in them, and through the force of that cause them to take birth in a buddhafield.
Tenth. Having taken birth in a purified buddhafield, those who naturally have fewer afflictions reach the first level with little effort; acquire the four concentrations, the meditative stabilizations, and the formless absorptions; cultivate the dharmas on the side of awakening and the buddhadharmas; die in that purified buddhafield; pass on to unpurified world systems; and work for the welfare of beings.
Eleventh. Endowed with just those previously mentioned bodhisattva qualities they take birth in a purified buddhafield, reach the first level, immediately enter into “the secure state”428 of a bodhisattva and reach the irreversible level.
Twelfth. Endowed with just those qualities, because of the power generated by a buddhafield, their own personal good qualities purify their mindstream and they reach the first level with little effort. Right after that, without having to work hard, they become fully awakened and turn the wheel of the Dharma, causing the teaching to flourish for as long as they exist.
Thirteenth. Endowed with just those qualities they take birth in a purified buddhafield, reach the first level with little effort, and having done so, without taking birth on the higher levels [F.80.a] become absorbed in all the yogic practices of the perfection of wisdom and in order to purify a buddhafield they take birth in buddhafield after buddhafield.
Fourteenth. They dwell in the nonconceptual perfection of wisdom and, having become absorbed in the viṣkandaka429 absorption, keep dwelling on account of those absorptions.
Fifteenth. Endowed with the dharmas on the side of awakening and endowed with the buddhadharmas, they thoroughly understand the results of stream enterer and so on with their knowledge of mastery, but, without actualizing them, establish others in those paths and results. Just that
of mastery
“is a bodhisattva [great being’s]” P18k P25k P100k
supreme
“forbearance.” P18k P25k P100k
Sixteenth. They are bodhisattvas of the Fortunate Eon who, having become fully awakened in this very eon, dwell in the nonconceptual perfection of wisdom and purify the Tuṣita abode.
Seventeenth. They are bodhisattvas obstructed by just a single birth who are endowed with all śrāvaka, pratyekabuddha, and buddha dharmas, and with their knowledge of mastery remain searching for the noble truths.
Eighteenth. They become fully awakened over the course of many hundred thousands of one hundred million incalculable eons and keep on endeavoring at working for the welfare of beings, like, for example, Mañjuśrī Kumārabhūta.
Nineteenth. Similarly, they have strived430 to fully awaken and remain explaining the doctrine to beings.
Twentieth. Similarly, working for the welfare of beings they dwell in buddhafield after buddhafield.
Twenty-first. They stand in the six perfections, and with their generosity they also satisfy beings and establish beings in generosity.
Twenty-second. [F.80.b] With morality they gather beings together431 and establish them in morality.
Twenty-fourth. They establish beings in perseverance.
Twenty-fifth. They establish beings in concentration.
Twenty-seventh. Disguised as buddhas they bring beings in the eastern direction to maturity, focus on pleasing the buddhas, apprehend the good qualities they see in that buddhafield, and, having purified their own buddhafield, reside there obstructed by just a single birth.
Twenty-eighth. Similarly, they reside establishing the buddhafield in the south.
Twenty-ninth are those in the west.
Thirtieth are those in the north.
Thirty-first are those in the intermediate direction to the northeast.
Thirty-second are those in the intermediate direction to the southeast.
Thirty-third are those in the intermediate direction to the southwest.
Thirty-fourth are those in the intermediate direction to the northwest.
Thirty-fifth are those in the direction below.
Thirty-sixth are those in the direction above.
Thirty-seventh. They bring beings in the ten directions to maturity, please the buddhas of the ten directions, apprehend the special qualities they see in those buddhafields, and, having perfected their own buddhafield, abide there obstructed by just a single birth.
Thirty-eighth. They are endowed with all the buddhadharmas and, through the force of earlier prayers that are vows, disguised as a buddha make many beings feel joy in their great miraculous productions, calm bearing, and refined faculties. Just through the force of that joy and delight they bring beings to maturity, causing them finally to gradually enter into complete nirvāṇa by means of the three vehicles.
Thirty-ninth. Endowed with those same refined faculties, similarly, they work for the welfare of beings but do not praise themselves [F.81.a] and disparage others, staying focused by abiding in equanimity.
Fortieth. They stand on the Pramuditā level, stand in the perfections of giving and morality, do not experience the suffering of destitution or the suffering of terrible forms of life, and until they reach the irreversible stage stay focused on the welfare of others.
Forty-first. Focusing on the perfections of giving and morality, in all their lives they become wheel-turning emperors, and, through the power of their miraculous productions, gather beings together and establish them in giving and morality.
Forty-second. Focusing on the perfections of giving and morality, similarly, in all their lives they become wheel-turning emperors and, endowed with the great force of their miraculous productions, stand pleasing and worshiping the buddhas of the ten directions.
Forty-third. They abide in the six perfections and bring beings to maturity with all
“the light of the buddhadharmas,” P18k P25k P100k
and with this same light of the buddhadharmas cause themselves personally to mature, remaining
After having thus taught who the bodhisattvas are, it says,
“This, Śāriputra, is the origination of the bodhisattva great beings in the buddhadharmas.”432 P18k P25k P100k
The meaning is that this is the sequence in the growth of the buddhadharmas that are the shoots of bodhisattvas.
Then, to begin the explanation, the Lord, taking those bodhisattvas as the measure, says,
“Therefore, Śāriputra, bodhisattva great beings practicing the perfection of wisdom would provide no opportunity for basic immoral physical, verbal, and mental action.” P18k P25k P100k
Taking his cue from that, to begin the explanation the elder [Śāriputra] himself then asks, [F.81.b]
“What, Lord, is a bodhisattva great being’s basic immoral physical action?” P18k P25k P100k
and so on.
Then the Lord, talking about433 the perception that apprehends a body, a voice, and a thinking mind, teaches that if it occurs to a bodhisattva to think, “This is the body with which I should undertake physical action, this is the voice, this is the thinking mind with which I should undertake the action,” then there is a fault in their undertaking.
Just those are the physical, verbal, and mental bases of suffering.
Having thus taught that it is this nonapprehending body, voice, and thinking mind itself that cleanses the bases of suffering, it then teaches that also bodhisattvas standing on the Pramuditā level, if, practicing the ten wholesome actions, stop śrāvaka thought and pratyekabuddha thought and constantly attend to a greatly compassionate thought for all beings, then in that case too they would have thoroughly cleansed the bases of suffering.
“What, Lord, is the bodhisattva great beings’ awakening path?” P18k P25k P100k
because
presented it as not different from the perfections.
Then,
“Śāriputra, when bodhisattva great beings practice the awakening path,” P18k P25k P100k
and so on, teaches that the awakening path is a yogic practice that does not apprehend anything. Then, in a subsection, it teaches the two parts of the awakening path: practice that does not apprehend anything and practice that does not falsely project anything. As for those two connected sections, the earlier practice is the cause of the later practice because, when they do not apprehend anything, they do not falsely project anything.
The elder [Śāriputra], thinking that just a tathāgata has the knowledge of a knower of all aspects, and a bodhisattva does not, asks,
“What, Lord, is the bodhisattva great beings’ knowledge of a knower of all aspects?” P18k P25k P100k
and so on, says that the type of bodhisattva knowledge produced on the eighth level is a natural knowledge, which is to say, a matured knowledge. The matured knowledge brings all the perfections and so on to completion, but still the attention to making an effort at them is not there. It is therefore called the knowledge of a knower of all aspects, having labeled the cause with the name of the result, because that knowledge is the cause of the knowledge of all aspects.
Then the
is the knowledge that engages with all forms; the
knows all meditative stabilizations and absorptions; the
is knowledge of all-knowledge; the
is all nine knowledges with the exception of the knowledge of what can and cannot be;435 and the
is knowledge of the vajropama meditative stabilization. It teaches their division in that way.
Then, in regard to abiding with the clairvoyances, for all the clairvoyances it gives an earlier explanation of abiding with the clairvoyances as conventional knowledge, and afterward, to teach that they are absolutely complete, it teaches that as ultimate knowledge they are nonconceptual. To teach that they are absolute purity, conventional knowledge, having made all the abiding of bodhisattvas complete, afterward ultimately does not apprehend them and on account of that becomes absolutely “perfected” and absolutely “purified.”
“Śāriputra, practicing the perfection of wisdom like that the six clairvoyances of bodhisattva great beings are perfected and purified, and those purified clairvoyances cause them to gain the knowledge of all aspects.” P18k P25k P100k
by a miraculous power.
a procedure that is the activity of miraculous power,
knowledge of the activity of miraculous power—
those miraculous powers.
“Its intrinsic nature is empty” P18k P25k P100k
is the nonexistence of its intrinsic nature;
“its intrinsic nature is isolated” P18k P25k P100k
is absolute purity; and
“its intrinsic nature is not produced” P18k P25k P100k
is the intrinsic nature of a compounded phenomenon.
“They do not intend miraculous power” P18k P25k P100k
is the intention that thinks, “That is miraculous power”;
“[they] intend to accomplish miraculous power” P18k P25k P100k
is the intention that thinks, “I am going to accomplish these miraculous powers.”
“Therefore, Śāriputra, there are bodhisattva great beings practicing the perfection of wisdom who, standing in the perfection of giving, cleanse the path to the knowledge of all aspects based on not holding on to anything because of the emptiness that transcends limits.”438 P18k P25k P100k
Whether they abide in all six of the nonconceptual perfections, or whether they abide in any one of the six perfections, they cleanse the awakening path.
and so on, teaches their439 different inclinations.
the extreme of over-reification and the extreme of over-negation have stopped.
they do not settle down on the three spheres of giver, gift, and recipient and so on. Because of not holding on to anything, they therefore,
“standing in the perfection of giving, cleanse the path to” P18k P25k P100k
awakening.
having in mind those who think, “We have been told, ‘They cleanse the awakening path,’ so, if there is a path there must be coming and going,” it negates them, saying
The Śrāvaka Vehicle says, “All dharmas are produced, but still they do not come from anywhere; they stop, but still they do not go anywhere.” In the Great Vehicle it is said, “Because there is no production and stopping, [F.83.a] there is liberation from coming and going.”
miserliness is holding on to something.
What is the intention where it says “giving is designated based on holding on to things” and so on?
In the world miserliness exists and the word giving appears, and given that there is immorality and so on, morality and so on come about as words. This is explaining that since the bodhisattvas have no intellectual awareness of miserliness on the opposing side and so on, therefore they have no intellectual awareness of giving and so on either.
They do not think they “have gotten beyond” or “have not gotten beyond” miserliness and so on, because neither of those exist.
teaches just that, which is to say, they do not think there is either an opposing side or a counteracting side.
and so on, teach that they do not falsely project the eight worldly dharmas.441
means the very limit of reality.
is immeasurable equanimity because of the emptiness of persons;
is the equanimity that is an abiding in the middle way because of the emptiness of dharmas, which is to say, it is “the equanimity free from attachment and hatred.”
After that, the prophesy of those in the retinue who have been brought to maturity, the praise of the perfection of wisdom, the praise of bodhisattvas who have set out in the perfection of wisdom, the diffusion of the light, the assembly of the bodhisattvas, [F.83.b] the array of the offerings, the retinue that has reached the eighth level, the prayer that is a vow, and the prophesy are all topics that are obvious, as found in the Sūtra.442
This is how to explain the brief teaching of the first statement.
In respect to the exposition in eight parts of
“Here, Śāriputra, bodhisattva great beings who want to fully awaken to all dharmas in all forms should make an effort at the perfection of wisdom,” P18k P25k
why bodhisattvas endeavor,
how bodhisattvas endeavor,
the defining marks of those who endeavor, and
those who endeavor.
Instructions for the endeavor
Now, of the four parts,
instructions for the endeavor,
the benefits of the endeavor,
and so on443 that now have to be explained, the elder Subhūti teaches the instructions for the endeavor. But it is actually the Lord teaching in that way, with skillful means to bring trainees to maturity, so it will say below,444
“Śāriputra, it is just the Tathāgata who, by skillful means, will expound the perfection of wisdom to the bodhisattva great beings.” P18k P25k P100k
In regard to,
śrāvakas know the objects of śrāvakas, so why would śrāvakas have such uncertainty [about his being such a great bodhisattva]?
There is nothing wrong with that, because the elder Subhūti is a bodhisattva great being who for immeasurable eons has accumulated stores of merit and wisdom, and is famous for having gained forbearance for the deep dharmas, so all have become uncertain like that. Therefore, to eliminate the fault which might occur were Subhūti to teach in his own words, which is that they might not be accepted, he emphasizes445 that they are the words of the Lord, not his own words. [F.84.a]
it indicates those three because, on account of the three types to be disciplined, there is a division into brief, intermediate, and detailed teaching; alternatively, it is because of the threefold surpassing aspiration for themselves, and the temporary, and contextually appropriate, surpassing aspiration for others.446
Now, in order to give an exposition of what is taught in the first statement, “bodhisattva great beings… should make an effort at the perfection of wisdom,” taking that as the point of departure, to set the scene,
The Lord… said…, “Subhūti, starting with the perfection of wisdom, be confident in your readiness to give a Dharma discourse to the bodhisattva great beings about how bodhisattva great beings go forth in the perfection of wisdom.” P18k P25k P100k
instructions for making an effort by using names and conventional terms conventionally,447
instructions for making an effort without apprehending beings,
instructions for making an effort by not apprehending words for things, and
instructions for making an effort when all dharmas cannot be apprehended—
asks,448
“Lord, … [w]hat phenomenon is this, the word bodhisattva great being, for?” P18k P25k P100k
There in the brief teaching, the Lord said “bodhisattva great beings,” but the phenomenon bodhisattva does not exist at all. And he also said “perfection of wisdom,” but the phenomenon perfection of wisdom does not exist at all. So, given that those two phenomena cannot be apprehended, Subhūti asks whom he should be instructing and advising about what.
Do not say that, the Lord says to Subhūti. If you therefore think there is nothing to say because a bodhisattva does not exist and even the perfection of wisdom does not exist, you deprive beings of what they need. It is therefore said, “Even though [F.84.b] those two dharmas449 do not ultimately exist in their thoroughly established nature, you should take hold of their imaginary marks with skillful means in order to bring beings to maturity and so on, and give advice to beings in the perfection of wisdom in the conventional way. Otherwise, you will deprive beings of what they need.”
“Subhūti, bodhisattva great beings practicing the perfection of wisdom should thus understand names and conventional terms.” P18k P25k P100k
Having thus given instructions in designation, ultimately what is designated has to be taught, so the Lord, asking a question, uses the elder [Subhūti’s] words,452
“Lord, you say… ‘bodhisattva great being,’” P18k P25k P100k
as his point of departure, framing a series of five questions with,
“What do you think, Subhūti, is the bodhisattva form, or is the bodhisattva other than form?” P18k P25k P100k
“Lord, when a bodhisattva great being absolutely does not exist and cannot be apprehended, how could that form be a bodhisattva?” P18k P25k P100k
and so on, teaches the instructions without apprehending beings. It is taught in the passage that goes up to,455
“Bodhisattvas, Subhūti, should train in the perfection of wisdom like that, without apprehending a being.” P18k P25k P100k
“What phenomenon is this, the word bodhisattva, for?” P18k P25k P100k
as his point of departure, asks,
“Subhūti… what do you think, is bodhisattva the word for form?” P18k P25k P100k
and so on, and with,457
“Lord, when a form absolutely does not exist [F.85.a] and cannot be apprehended, how could bodhisattva be the word for form?” P18k P25k
and so on, teaches not apprehending a word for the elder Subhūti’s word.458 Having done so, the passage from,459
“Subhūti! … when bodhisattva great beings are practicing the perfection of wisdom like that they should train in the perfection of wisdom without apprehending a word for form,” P18k P25k P100k
up to460
“should train in the perfection of wisdom without apprehending a word for wishlessness,” P18k P25k P100k
teaches the instruction in the perfection of wisdom.
“I do not see that—namely, the phenomenon with the name bodhisattva,” P18k P25k P100k
as his point of departure, in the passages from,
and so on, up to the end,463
“Subhūti, bodhisattva great beings should practice the perfection of wisdom like that, without apprehending all dharmas,” P18k P25k P100k
teaches not apprehending all dharmas. Just that is the instruction.
“That is the advice about the perfection of wisdom of bodhisattvas, just that is the instruction” P18k P25k P100k
brings the four instructions to a conclusion.
Instructions for making an effort by using names and conventional terms conventionally
Among these, for the instructions for using names and conventional terms conventionally spoken about first, having taught that a “name” in the form of some other phenomenon does not exist with
with those words
“do not exist inside, do not exist outside, and they cannot be apprehended where both do not exist” P18k P25k P100k
it explains the reason why a name in the form of some other phenomenon does not exist. Were some name in the form of some other phenomenon to exist, you would apprehend it as one from among the three—inner, or outer, or as other than those two. But, because when you investigate all three are untenable it therefore does not exist. Here, furthermore, [F.85.b]
and so on, teaches by analogy.
Then it gives a second reason why a name in the form of some other phenomenon does not exist, with
and so on. Were the names of phenomena to exist in the form of some other phenomena, when the phenomena when names are spoken arise, they too would arise, but they do not arise. Thus, because they are suitable to work as conventional labels, through their operation as conventional terms they are later464 stated to others with, “This is its name.”
Were a name produced when the phenomenon itself is produced, others would then, right when they see it, even without knowing the conventional term, understand that “this is its name.” But they do not have that understanding, so, even though the phenomenon is produced the name is not produced, and even though the phenomenon stops the name does not stop. Even though something that is a name for something might cease, its working as a conventional label does not. Therefore, this teaches that it does not exist in the form of some other phenomenon because its production and stopping do not exist, but like a “self” and a “being” it is there simply as a convention.
Here, furthermore, by way of illustration, it starts with four types of things:
and so on, known from the śrāvaka system because they exist simply as a convention; the aggregates, constituents, and sense fields, known from the system of the bodhisattvas because they exist simply as imaginary phenomena; the
and
and so on, that are particular inner and outer objects known from both because they exist simply as the names designated based on something; and a
and so on, known in all worlds are because they are totally nonexistent.
“Subhūti, when bodhisattva great beings are practicing the perfection of wisdom [F.86.a] they should train in names and conventional terms that make things known, in advice that makes things known, and in dharmas that make things known.” P18k P25k P100k
This speaks first about designation that is a name and conventional term, in order to avoid the extremes of over-reification and over-negation. It speaks about designation that is advice while remaining in that state,466 because they explain the doctrine in order to bring beings to maturity. Then, since they both467 designate the dharmas as conventional terms, it says they are imaginary dharmas.
Then, to teach the benefit of those three designations, it again says,
“Subhūti, bodhisattva great beings thus practicing the perfection of wisdom do not view ‘form is permanent,’ ” P18k P25k P100k
and so on. This is explaining that the result of training in things being simply just designated is the elimination of all conceptualizations.468
[B8]
Those conceptualizations of śrāvakas and pratyekabuddhas, furthermore, are threefold:
those falling within the province of insight,
those falling within the province of the three gateways to liberation, and
those falling within the province of the perfect analytic understanding of the reality of dharmas.
Among these, those falling within the province of insight are the conceptualizations summarizing the doctrine that serve as the foundation for the four noble truths based on the bright side and the dark side that are accepted and rejected: the conceptualizations of impermanence, suffering, selflessness, and calm, and the conceptualizations of permanence, pleasure, self, and not calm that are the side opposing those.
Those falling within the province of the three gateways to liberation are the conceptualizations of emptiness, signlessness, and wishlessness, and the conceptualizations of not being empty, having a sign, and being wished for that have to be eliminated.
All the rest fall within the province of the perfect analytic understanding of the reality of dharmas. These are the ten conceptualizations of the compounded, the arising, the not isolated, the unwholesome, being with basic immorality, being with outflows, the afflicted, the ordinary, defilement, and saṃsāra, and, serving as the side counteracting them, the ten conceptualizations of the uncompounded, the stopping, the isolated, the wholesome, being without basic immorality, [F.86.b] being without outflows, the unafflicted, the extraordinary, purification, and nirvāṇa. All of them, furthermore, fall within the province of śrāvakas and pratyekabuddhas because bodhisattvas have to eliminate them all totally. It teaches the elimination of those thirty-four conceptualizations as the benefit of training in phenomena just being simply designations.
This is saying that the perfection of wisdom and so on are not counted as being a compounded phenomenon or an uncompounded phenomenon.
To teach that in true reality they do not mentally construct an expression of a bright and dark side as two, it says470
They do not, like the tīrthikas and so on,
in particular, that something is permanent, is a pleasure, or has a self and so on, and they do not, like the śrāvakas and so on, with their insight and so on,
in particular, that something is impermanent, suffering, and selfless and so on.
Thus, to teach that the training of bodhisattvas is in a form that counteracts all such mental construction and conceptualization, it says,471
up to the end,
In order to teach the actually real state of dharmas that serves as the object when there is no conceptualization,472 in a form that counteracts the object of śrāvakas, it says,
“[Bodhisattva great beings] practicing the perfection of wisdom [F.87.a] excellently realize the defining marks of the dharmas. And that defining mark of a dharma, of the dharmas, is not defiled and is not purified.” P18k P25k P100k
This teaches that suchness is naturally pure, so, during the period when there are stains it is not defiled. During the period when there are no stains, there is no purification of what has been plucked out of thin air. Therefore, because it remains always in such a state it is called tathatā.473
Therefore, it is saying about those in the above explanation that they are all imaginary phenomena, they are not actually real, are not the truth.
“Subhūti, when bodhisattva great beings are thus practicing the perfection of wisdom they should understand the conventional usage of dharmas that are names and conventional terms.”474 P25k P100k
When just those mentally constructed dharmas are taught, its result is not settling down on all dharmas, so,
“having understood that they are [just] names and conventional terms that are dharma designations, they do not settle down on form,” P18k P25k P100k
and so on, teaches the second benefit. It means having thus become aware that all dharmas are simply just designations they do not settle on any imaginary phenomenon—form and so on, up to, at the end,
“the skillful means” P18k P25k P100k
for the sake of the purification of the buddhadharmas.
“They do not settle down on suchness. They do not settle down on the very limit of reality. They do not settle down on the dharma-constituent.” P18k P25k P100k
In the order spoken about before,475 what falls within the province of the knowledge of the aspects of the paths incorporated in the levels of bodhisattvas is called suchness; the nirvāṇa that falls within the province of the all-knowledge of śrāvakas and pratyekabuddhas is the very limit of reality; and the dharma body included in the Buddha level that falls within the province of the knowledge of all aspects of the buddhas is the dharma-constituent.[F.87.b]
“Subhūti, bodhisattva great beings thus practicing the perfection of wisdom who do not settle down on all dharmas grow in the perfection of giving,” P18k P25k P100k
and so on, up to the end:
“They will obtain the dhāraṇī gateways. They will obtain the meditative stabilization gateways.” P18k P25k P100k
Instructions for making an effort without apprehending beings
Having thus completed the instruction for designations that are conventional terms, there has to be an explanation of the second, the instruction without apprehending beings. So first, from the elder Subhūti asking,477
“Lord, you say… ‘bodhisattva great being,’ ” P25k P100k
there arises, on account of that inquiry, the thought that “something called a bodhisattva exists,” so, in order to remove the doubt of someone who thinks, “Subhūti said that,” the Lord poses a fivefold question:
“What do you think, Subhūti, is the bodhisattva form, or is the bodhisattva other than form, or is the bodhisattva in form, or is form in the bodhisattva, or is the bodhisattva without form?” P18k P25k P100k
Seizing on a bodhisattva as a being and mentally constructing it as different, like a soul and so on, the possibilities are threefold: controller of itself and the other; a residence and resident; something other than those. Thus, when a bodhisattva is settled down on as a being it can be supposed to be just the entity that is the five aggregates as the nihilists have falsely imagined478 the self to be; or it can be a self that is something quite other, not included in the five aggregates, as the eternalists have falsely imagined the self to be.
There, taking the position that they are the same as its point of departure, it says,
“Is the bodhisattva form… [F.88.a] or is the bodhisattva feeling… or is the bodhisattva perception…?” P18k P25k P100k
and so on.
Second, taking the position that they are different as its point of departure, it says,
“Is the bodhisattva something other that is not form, … is the bodhisattva something other that is not feeling…?” P18k P25k P100k
and so on.
Furthermore, having taken the second possibility of a residence and resident as its point of departure, it says,
“Or is the bodhisattva in form, or is form in the bodhisattva… or is the bodhisattva in feeling, or is feeling in the bodhisattva…?” P18k P25k P100k
and so on. The idea is that form and feeling and so on, and a bodhisattva, are totally unconnected, because a bodhisattva is totally other than them.
Having taken the third possibility as its point of departure, it says,
“Or is the bodhisattva without form… or is the bodhisattva without feeling…?” P18k P25k P100k
and so on.
Thus, when an analysis of this bodhisattva has been made, the bodhisattva does not withstand analysis as being the same or different, or a residence or resident, or as something that is the nonexistence of those. Therefore, intending that the bodhisattva479 does not exist, it says,
Among those who assert a soul, there are some for whom “a discriminating seeing has everything as its object,” who mentally construct a being that is in the nature of an eye sense faculty and so on. Thinking what is called a being has form as its intrinsic nature, they think the soul is
Therefore, it says,
“What do you think… is the bodhisattva form?” P18k P25k P100k
and so on.
Similarly, those like cowherds and so on who mentally construct an enjoyer as a being, [F.88.b] and, having taken it as having feeling for its intrinsic nature, think the soul is
Therefore, it says,
“What do you think… is the bodhisattva feeling?” P18k P25k P100k
Similarly, those like Jains and so on mentally construct a doer as a being, and, having taken it as having perception and volitional factors for its intrinsic nature, think the soul is
Therefore, it says,
“What do you think… is the bodhisattva perception… is the bodhisattva volitional factors?” P18k P25k P100k
Similarly, those like the Vaidikas and so on mentally construct one who knows as a being, and, having taken it as having consciousness for its intrinsic nature, think the soul is
Therefore, it says,
“What do you think… is the bodhisattva consciousness?” P18k P25k P100k
individual that is pervasive but not evident, thinking that there is a soul that has a nature different from form and so on. Therefore, it says,
“What do you think… is the bodhisattva other than form? What do you think… is the bodhisattva other than feeling?” P18k P25k P100k
and so on.
Similarly, those like the Parivrājakas and so on mentally construct it as the size of a thumb or the size of a grain of barley and so on. They mentally construct the idea that this individual resides in a body constituted out of aggregates. Therefore, it says,
“What do you think… is the bodhisattva in form? What do you think… is the bodhisattva in feeling?” P18k P25k P100k
and so on.
Similarly, those like the Ulūkas481 and so on, who assert that impermanent form and so on are resident in the permanent person, think that form and so on reside in the soul, mentally constructing something in the residence. Therefore, it says,
“What do you think… is form in the bodhisattva? Is feeling in the bodhisattva?” P18k P25k P100k
and so on.
Similarly, like certain of those who assert Īśvara and so on, they mentally construct an extremely subtle, very hard to understand “Īśvara” as existing, and mentally construct the idea [F.89.a] that it is different from the intrinsic nature of form and so on. Therefore, it says,
“What do you think… is the bodhisattva without form? What do you think… is the bodhisattva without feeling?” P18k P25k P100k
Intending that all those possibilities fly in the face of reason, the question is posed separately taking the five aggregates, six elements, twelve sense fields, and twelve links of dependent origination as the point of departure, and the elder Subhūti replies in the negative to each, with,482
Then if a dharma that is different exists and if this bodhisattva supposes it has to be a compounded phenomenon or an uncompounded phenomenon, if it is a compounded phenomenon it will be apprehended in these aggregates and so on, but it is not apprehended; and even if it is asserted that it is an uncompounded phenomenon, to eliminate that doubt, taking the suchness of the aggregates and so on as his point of departure, the Lord asks,483
Then, were the different and combined suchnesses of aggregates, constituents, sense fields, and dependent origination, having been collected, together to exist in a bodhisattva, just a single bodhisattva would have an unbounded, infinite number of intrinsic natures. Something like that makes no sense, so the elder Subhūti negates those as well, with,
again the reason why, with
and it says the reason why, with,
“Lord… when a bodhisattva absolutely does not exist and cannot be apprehended, how could that form be a bodhisattva?” P18k P25k P100k
and so on. This means that just like conceiving of a rabbit’s horns or the child of a barren woman as tall or short, or snow white [F.89.b] or jet black, given that a being absolutely does not exist, form and so on that is a compounded phenomenon in its intrinsic nature, or suchness that is an uncompounded phenomenon in its intrinsic nature, does not exist.
means how could it have the suchness of form as its intrinsic nature.
Having thus negated all intrinsic natures, to bring the instructions without apprehending a being to a conclusion it says,
“Excellent, excellent, Subhūti!” said the Lord. “Bodhisattvas, Subhūti, should train in the perfection of wisdom like that, without apprehending a being.” P18k P25k P100k
Instructions for making an effort by not apprehending words for things
“What phenomenon is this, the word bodhisattva, for?” P18k P25k P100k
where the Lord has also taught as though a bodhisattva existed, some think that even if, ultimately, bodhisattvas are taken to lack an intrinsic nature of the aggregates and so on, still, they do exist from a conventional perspective as having what has been labeled onto the aggregates and so on as their intrinsic nature. Therefore, to teach that even that designation does not exist, after that, taking the words of the question as his point of departure to teach the instructions by not apprehending words for things, the Lord asks,
“What do you think, Subhūti, is bodhisattva the word for form? Or do you think bodhisattva is the word for feeling?” P18k P25k P100k
and so on. Were a word for something to be the bodhisattvas’ intrinsic nature then the words for the five—form and so on—and the fourteen—permanent and impermanent and so on—would become their intrinsic nature. Therefore it asks, having taken the word for each of them separately, “Do you think bodhisattva is the word for form? Do you think bodhisattva is the word for feeling?” [F.90.a]
Then, given that form and so on are absolutely nonexistent because they are imaginary phenomena, how could words for them be apprehended? If words for things are not apprehended, how could there be a bodhisattva? Thus, the elder Subhūti teaches that words for things do not exist, and bodhisattvas do not exist with the words for them as their intrinsic nature.
“Excellent, excellent, Subhūti!” said the Lord. “Bodhisattva great beings practicing the perfection of wisdom like that, Subhūti, should train in the perfection of wisdom without apprehending a word for form,” P18k P25k P100k
up to
without apprehending the words for… consciousness is… a pleasurable state, a suffering state, self, selflessness, calmness, noncalmness, emptiness, nonemptiness, the state of having a sign, signlessness, the state of being wished for, or wishlessness,” P18k P25k P100k
is the instruction by words for things.
Instructions for making an effort when all dharmas cannot be apprehended
Having thus taught that a “bodhisattva” does not ultimately, or even conventionally, exist, then, in order to teach the instructions when all dharmas cannot be apprehended, that not only does a bodhisattva not exist, but all dharmas do not exist either, the Lord sets the scene by taking the words of the elder Subhūti’s earlier question:488
“I do not see that—namely, the phenomenon bodhisattva,” P18k P25k P100k
has said he does not see a phenomenon called “bodhisattva,” teaching that nobody, ultimately, sees anything at all.
Then, the Lord again, in order to teach that ultimately, during the non-thoroughly established period when nobody sees anything at all and nothing else sees that490 either, says,
“Subhūti, the dharma does not see the dharma-constituent; [F.90.b] the dharma-constituent does not see the dharma,” P18k P25k
and so on. The idea is that a falsely imagined dharma does not see a thoroughly established dharma-constituent, and a thoroughly established dharma-constituent does not see a falsely imagined dharma either. To teach just that it says,
“Subhūti, the form constituent does not see the dharma-constituent,” P18k P25k
and so on.
If compounded dharmas and uncompounded dharmas were to be different, in that case one might be seen by the other, but there are no separate “uncompounded phenomena” at all for compounded phenomena. So, it is just suchness itself called “a compounded phenomenon” during the impure period, and just that itself called “an uncompounded phenomenon” during the purified period. This is just like previously murky water that has later become clear—it is just that water itself—and like the sky earlier spotted with clouds and so on that has later become spotless—it is just that sky itself. Similarly, with previously impure suchness—when it has become totally purified it is still just that suchness, so compounded dharmas and uncompounded dharmas do not have different intrinsic natures. Therefore, just as a self does not itself see itself, so too a falsely imagined dharma does not see a thoroughly established dharma-constituent, and a thoroughly established dharma-constituent does not see a falsely imagined dharma either. That is what it means.
To teach the benefit of this practice when all dharmas cannot be apprehended it says,493
“Subhūti, bodhisattva great beings practicing the perfection of wisdom like that [F.91.a] do not see any dharma at all, but they do not tremble, feel frightened, or become terrified at not seeing; their minds are not cowed by any dharma, do not tense up, and do not experience regret.” P18k P25k P100k
The result of this practice when all dharmas cannot be apprehended is also an increase in faith and an increase in wisdom. With an increase in faith “they do not tremble” and so on; with an increase in wisdom their minds do not sink down and become disenchanted. That faith, furthermore, is especially for three objects: it is felt for the explanations of the deep doctrine, the achievement of what is extremely difficult to do, and the totally amazing, marvelous buddhadharmas. This means that when faith in those three objects increases, the trembling and so on that arise from an absence of faith do not occur, and the cowed mind that arises from the absence of knowledge of just those three profound objects does not occur.
There they are said to “tremble” when it is slight, when it first happens; said to “feel frightened” when it is middling; and said to “become terrified” when it is huge. Connect the feeling of disenchantment with the three time periods like that as well.
Then, they
and so on is a detailed teaching of just that—of dharmas that cannot be apprehended. It teaches all the dharmas: the aggregates, constituents, sense fields, links of dependent origination,
the thirteen494—
“a self, a being, and a living being,” P18k P25k P100k
and so on;
“the desire realm, form realm, and formless realm;” P18k P25k P100k
and
“śrāvakas and śrāvakadharmas… pratyekabuddhas and pratyekabuddhadharmas… bodhisattvas and bodhisattva dharmas [F.91.b]… buddhas and buddhadharmas… and awakening.” P18k P25k P100k
The aggregates, constituents, sense fields, and links of dependent origination incorporate all inner and outer dharmas; “greed, hatred, and confusion” incorporate all on the side of defilement and the basis of suffering; “a self, a being,” and so on incorporate the totally nonexistent designation dharmas; the three realms incorporate all the dharmas in the cycles of existence; and “śrāvakas” and so on incorporate all bright purification dharmas.
incorporate the six engaging consciousnesses495 and the foundation consciousness, and what are associated with them, and
teach the afflicted thinking mind496 and what is associated with it.
Benefits of the endeavor
Having thus completed the fifth,497 the instructions for the endeavor, to teach the sixth, the benefits of the endeavor, it gives an exposition in a long passage of the text, from,498
“Lord, bodhisattva great beings who want to comprehend form should train in the perfection of wisdom,” P18k P25k P100k
and so on, up to
“because in this perfection of wisdom there is detailed instruction for the three vehicles in which bodhisattva great beings should train on the level of śrāvakas and pratyekabuddhas, bodhisattvas, and buddhas.” P18k P25k P100k
Again, here there are four benefits:
comprehension of the dharmas that have to be comprehended;
elimination of those that have to be eliminated;
perfecting in meditation those that have to be perfected; and
direct witness by reaching those that have to be directly witnessed.
“Lord, bodhisattva great beings who want [F.92.a] to comprehend form,” P18k P25k P100k
and so on, teaches the benefit of comprehension, because this passage teaches that they should comprehend the aggregates, constituents, sense fields, and the links of dependent origination.
teaches the benefit of elimination because this passage teaches that they should eliminate greed, hatred, and confusion, views, and the ten unwholesome actions. The benefit of perfecting is the passage teaching that they
“complete the ten wholesome actions… the perfections,” P18k P25k P100k
and so on, up to
And the benefit of directly witnessing is the passage teaching that they
“obtain the dhāraṇi gateways and meditative stabilizations.”500 P18k P25k P100k
and that they
These two are also just those characteristic of the perfecting spoken about earlier.502 They are taught last because they set the scene for the big flaw.
this is called “the big flaw” because it is the head or main fault, or because it is the flaw during the peaked504 period characterized by special insight.
this is “conforming” because it is in the form of the cause that eliminates error. It is “love for dharmas” because it is together with the mental construction of them as dharmas.506
wrong view together with mental construction is “negative attachment” when it is big; the mind is “persistent” when it is middling; and discrimination causes “the notion” when it is small. These three dharmas are in conformity with error: with erroneous discrimination, erroneous mind, and erroneous view. [F.92.b] It also teaches that there is love for two sorts of dharma: the true dharmic nature of the perfect view of reality, and the true dharmic nature of practice.
The locution
connotes an absence, because the thing that is the flaw does not exist, hence “flawlessness.”507
“Do not see in inner emptiness outer emptiness”— P18k P25k P100k
inner emptiness is empty of the intrinsic nature of inner emptiness; it has not been made empty of the other emptinesses, outer emptiness and so on. So this means that an outer emptiness is not to be sought for in inner emptiness in order to make it empty.
Similarly,
“And… in outer emptiness inner emptiness”— P18k P25k P100k
this means it is not sought for in order to make it empty, because it is an emptiness of its own intrinsic nature.
this means that they know that all dharmas are empty of their own intrinsic natures and are merely just names, and with the knowledge that they are merely just names they do not falsely project anything. It explains like that up to
and then teaches the thought of awakening together with its good qualities, with bodhisattvas
“do not falsely project anything even because of the thought of awakening.” P18k P25k P100k
take the word “thought” as imaginary thought. It says it “is no thought” because the thoroughly established—the unsurpassed, perfect, complete awakening thought in the form of the dharma body—transcends everything marked by mental construction and conceptualization, and hence does not have the mark of a thought. Therefore, it says
“the basic nature of thought is clear light,” P18k P25k P100k
that is, the nature of the thought that is the dharma body is clear light. So, it “is no thought” means that it is no imaginary thought.
teaches just the basic nature, clear light. Even during the earlier period when greed and hatred [F.93.a] and so on arise in an ordinary person, like space, because it is not sullied by any stains, it is “not conjoined.”509 Later, even when a buddha, because that thought is separated from the afflictive emotions plucked out of thin air and abides in its natural purity, those stains have absolutely not arisen, and so, like space that is not conjoined with clouds and so on, it is clear light and hence “not disjoined” either. This is saying that it is not the case that it was conjoined earlier and later became disjoined, because, since it is naturally pure even during the earlier period when it is together with stains, it is not conjoined with them, and therefore later as well it is not disjoined from them either.
What does he have in mind? He inquires thinking like this: When the elder Subhūti said “because that thought is no thought,” even then he gave expression to the word “thought,” so that thought would come to exist with the mark of thought.511
Then the elder Subhūti, having in mind, “I am not saying the mark of thought or the mark of no thought exists. It is not right to say, when talking about an absolute purity established as being inexpressible in its nature as being different, that it is something different, so I am saying ‘thought’ and ‘no thought’ through the force of prior usage,” inquires of him,
He intends to say that when it is no thought you cannot say it either exists or does not exist, because that would be resorting to two extremes. Therefore it says,
Then the elder Subhūti, because it is not suitable to express it at that time in either way because of the danger posed by the two extremes, [F.93.b] again asks why he asks that:
After he has said that, Śāriputra, thinking that if he is saying it neither exists nor does not exist then even the mark of no thought does not exist, so why does he say it is no thought, counters,
Then the elder Subhūti thinks: I am not saying to him “no thought,” having in mind a mark of no thought in some other form. It has to be called “thought” during the earlier period when it is together with stains, because it has distortion and conceptualization, and, because something like that does not exist— “no thought” having asserted the mere nonexistence of the thing called “thought.” In order to teach that, he says,
by which he means that the nonexistence of something that has distortion and conceptualization—like thought during the earlier period—is “no thought.”
When he says that, the elder Śāriputra, wondering if during that period it is only thought that is without distortion and without conceptualization, or whether all dharmas are without distortion and without conceptualization, asks
“Venerable Subhūti, just as thought is without distortion and without conceptualization, so too is form without distortion and without conceptualization?” P18k P25k P100k
Then the elder Subhūti explains that the buddhadharmas up to
“unsurpassed, perfect, complete awakening are without distortion and without conceptualization as well.” P18k P25k P100k
children born miraculously, in that they are born from their father’s heart, are called “children close to his bosom.” Alternatively, take this as the foremost child. So [F.94.a] this elder, in that he is a son born from the heart-mind, is “close to his bosom,” because he has come about from attention to calm abiding and special insight. He is
because he has come about from explanations of the doctrine;
because he has come about from Dharma practice;
because he is born from path, result, and realization Dharma;
because he has eliminated craving;
because he is not captured by anything other than the true nature of dharmas; and
because he has attained the form and formless absorptions and has witnessed the dharma body.
He is
In the śrāvaka system the meditative absorption that discourages harmful words is called the conflict-free meditative absorption. Because he is at that stage he is called “at the conflict-free stage.” Here, all conceptual thought construction is called “conflict.” Because all of that is absent, the nonconceptual meditative absorption is called without conflict. Because he is at that stage he is called “at the conflict-free stage.”
and so on, teaches that a bodhisattva engaged in such an endeavor is irreversible from achieving awakening, and, having set forth all training at the śrāvaka and pratyekabuddha level, and at the Bodhisattva level as benefiting this perfection of wisdom, rejoices in the fact that
“in this perfection of wisdom is detailed instruction for the three vehicles,” P18k P25k P100k
bringing the benefits of the endeavor to a conclusion.
Subdivisions of the endeavor513
Having thus taught the benefits of the endeavor, [F.94.b] there has to be an explanation of the subdivisions of the endeavor for those who wonder about the endeavor’s many aspects, so from here on there is an explanation of six practices that cause going forth.514 The six practices that cause going forth are
practice free from the two extremes,
practice that does not stand,
practice that does not fully grasp,
practice that has made a full investigation,
practice of method,515 and
practice for quickly fully awakening.
The Lord himself also teaches that these sorts of practices cause going forth when he sums up in conclusion with516
“those bodhisattva great beings stand on the irreversible level by way of not taking their stand on it and will go forth to the knowledge of all aspects and will be near the knowledge of all aspects,” P18k P25k
and so on. It teaches each of the six in its own place below.
Practice free from the two extremes
“Lord, given that I do not find, do not apprehend, and do not see a bodhisattva or the perfection of wisdom, to which bodhisattva will I give advice and instruction in what perfection of wisdom?” P18k P25k P100k
and so on. This is a fourfold teaching of a bodhisattva and the perfection of wisdom, as well as of a person who is suitable to be given instruction in what cannot be apprehended by the three valid cognitions governed by direct perception, inference, or conclusive teaching,518 and a perfection of wisdom that is a suitable instruction. Thinking that he does not see them, so, as to what person519 should they be construed, he poses the question in the passage ending with “give advice and instruction in what perfection of wisdom?”
Then, since no real thing suitable to be the instructions can be apprehended with the three valid cognitions either, “this”—the instruction in an unreal dharma by an unreal dharma—“really” makes him “uneasy,” [F.95.a] which is to say, thinking he is unable to give instruction in a dharma that cannot be apprehended he thus teaches the passage from,
“Lord, given that I do not find, do not apprehend, and do not see any real basis…—Lord, while not finding, not apprehending, and not seeing any real basis, which dharma will advise and instruct which dharma?” P18k P100k
ending with
“this really is something I might be uneasy about.” P18k
Here do not take “uneasy” as mental regret; “uneasy” is about a thing done badly.520 He intends, “It would be a fault because I would not have understood.”
Again, persons and dharmas that are real things do not exist when presented521 as in the explanation of the instruction above; therefore, having taken them as simply just names, how could the persons and the dharmas wax and wane? With that thought he makes this statement:
“Because, Lord, given that I do not find, do not apprehend, and do not see all dharmas, this really is something I might be uneasy about, how I might make just the name bodhisattva and just the name perfection of wisdom wax and wane.” P18k P25k P100k
“Wax” is the over-reification of what does not truly exist; “wane” is the over-negation of what does truly exist.
Then, in order to teach that even those very names are not real things, he says,
“Does not stand alone” means a compounded dharma thus does not stand; “does not meet up with anything” means that an uncompounded dharma like space and so on does not stand.
After teaching like that, Subhūti, in order to further teach that, having seen every other dharma freed from the extremes of over-reification and over-negation, he does not see anything that could be labeled with the names bodhisattva or perfection of wisdom, [F.95.b] says,
and so on. Our own Lord Buddha and the tathāgatas together with their śrāvaka saṅghas and bodhisattva communities in as many world systems in the ten directions as there are sand particles in the Gaṅgā River teach the suchness of all the dharmas: the aggregates, constituents, sense fields, six contacts, six feelings, and six elements; the links of dependent origination; greed, hatred, and confusion; obsessions, obscurations, proclivities, fetters, and views; a self, a living being, a creature and so on (the thirteen); all the perfections; all the emptinesses; the dharmas on the side of awakening, gateways to liberation, four concentrations, four immeasurables, and formless absorptions; the Buddha, Dharma, and Saṅgha; morality; giving away; the gods; disgust at what is included in the body;522 breathing in and out; death; the five eyes, six clairvoyances, ten powers, four fearlessnesses, four detailed and thorough knowledges, eighteen distinct attributes of a buddha, and five appropriating aggregates that are like a dream, illusion, mirage, city of the gandharvas, echo, apparition, reflection in the mirror, and magical creation; isolation, calm, nonproduction, nonstopping, nonappearing, not occasioning anything, nondefilement, and nonpurification; suchness, unmistaken suchness, unaltered suchness, the true nature of dharmas, the dharma-constituent, the establishment of dharmas, the certification of dharmas, the very limit of reality, and the inconceivable element; the wholesome and unwholesome, [F.96.a] basic immorality and not basic immorality, with outflows and without outflows, with afflictions and without afflictions, ordinary and extraordinary, compounded and uncompounded, defiled and purified, and saṃsāra and nirvāṇa dharmas; and the past, future, and present.
What is the difference between the terms
and so on? They are differentiated because the referent of the thoroughly established differs.
Here the mark of the thoroughly established is ninefold:
the thoroughly established that is indestructible,
the thoroughly established without error,
the thoroughly established that does not alter,
the thoroughly established that is the nature of things,
the thoroughly established that is the state causing all purification dharmas,
the thoroughly established that is constant,
the thoroughly established that is irreversible,
the thoroughly established that is true reality, and
the thoroughly established beyond the path of logic.
The thoroughly established that is indestructible is called suchness, because it always stays just like that without being destroyed.
The thoroughly established without error is called unmistaken suchness because it is without mistakes and is not a form of error.
The thoroughly established that does not alter is called unaltered suchness because it does not change.
The thoroughly established in its intrinsic nature is called the true nature of dharmas because it is the mark that all dharmas share—having emptiness for their intrinsic nature.
The thoroughly established that is the cause of all purification dharmas is called [F.96.b] the dharma-constituent because it is the constituent and cause of all the buddhadharmas—the ten powers, the four fearlessnesses, and so on.
The mark of the thoroughly established that is constant is called the establishment of dharmas because it remains constantly, because it says,523
“Whether the tathāgatas arise or whether they do not arise this true nature of dharmas simply remains.” P18k
The thoroughly established that is irreversible is called the certification of dharmas because by breaking through to524 the first level on up one goes forth to a state in which perfection is certain because one will have gone forth to perfect, complete awakening—to flawlessness.
The thoroughly established that is true reality is called the very limit of reality because it reaches its limit in reality, in the true reality that is without error.
The thoroughly established beyond the limit525 of logic is called the inconceivable element because it is inexpressible, self-reflexive analytic knowledge beyond the scope of all inference.
because they are not like that when awakening has happened. The opposite of those is called suchness, because suchness exists at all times.
because they are mistaken appearances, so the opposite of those is called unmistaken suchness, because it is an unmistaken nature.
because while they are one thing they look like something else, so the opposite of those is called unaltered suchness because it does not ever change.526
because, while that is not the actual nature of that phenomenon, it appears as that phenomenon’s actual nature, so the opposite of those is called the true nature of dharmas, because it is the nature of the ultimate.
a city of the gandharvas [F.97.a] P18k
because they are meaningless. The opposite of those is called the dharma-constituent because it is the cause of the buddhadharmas and is meaningful.
because they are fleeting. The opposite of those is called the establishment of dharmas because its mark is lasting.
because they have a nature that is not fixed. The opposite of those is the certification of dharmas because its nature is fixed.
because they are a transference of consciousness. The opposite of those is the very limit of reality because it is the ultimate.
because they are karmically created by mind. The opposite of those is the inconceivable element because it is beyond the entire scope of the thinking mind.
Ultimately these are all synonyms of the thoroughly established.
Having eliminated over-reification and over-negation by teaching that you cannot apprehend the waxing and waning of all phenomena, to teach that a name cannot be apprehended, he says,527
“Lord, whatever this designation bodhisattva that is a conventional term for the true nature of dharmas is, it cannot be said to be aggregates, or constituents, or sense fields,” P18k P25k
and so on. This teaching is in two parts.528
The subsection of the passage529 saying “it cannot be said to be… at all” teaches that a name530 is not included in the collection of dharmas—the aggregates, constituents, sense fields, and so on. The subsection of the passage saying “cannot be said to be anything”531 teaches not being included in the true dharmic nature of
and so on.
The subsection of the passage saying “cannot be said by anything at all” teaches by saying the names for [F.97.b]
“dream, illusion, mirage, city of the gandharvas, echo, apparition, a reflection in the mirror, and magical creation,” P18k P25k
which are absolutely nonexistent but still are renowned in the world; for
which are renowned as having the mark of just conceptualized phenomena; for
“suchness, unmistaken suchness, unaltered suchness, true nature of dharmas, dharma-constituent, establishment of dharmas, certification of dharmas, and very limit of reality,” P18k P25k
which are renowned as having the mark of the thoroughly established; for all the perfections that are renowned as the true dharmic nature of bodhisattvas; for
“morality, meditative stabilization, wisdom, liberation, and knowledge and seeing of liberation,” P18k P25k
all of which are renowned as the true dharmic nature of śrāvakas; and for
and for
and so on; and for
“bodhisattva, bodhisattva dharmas… and buddha, and buddhadharmas.” P18k P25k
[B9]
Then, at the end of just that practice free from the two extremes, again, in conclusion, to teach going forth, the passage, up to the end, says,532
“You should know that bodhisattva great beings stand on the irreversible level by way of not taking their stand on it and will go forth to the knowledge of all aspects.” P18k P25k
Practice that does not stand
Having thus given the names and taught the dharmas of the practice free from the two extremes, after that, to teach the practice that does not stand, it says,
“Furthermore, Lord, bodhisattva great beings practicing the perfection of wisdom should not stand in form,” P18k P25k
and so on.
It also teaches this practice in two parts: not standing in dharmas and not standing in the true nature of dharmas.
Among these, [F.98.a] not standing in dharmas is the passage from where it says
up to,533
“Because of this one of many explanations, Lord, when bodhisattva great beings are practicing the perfection of wisdom they should not stand in syllables.” P18k P25k
Not standing in the true nature of dharmas is the passage from where it says,
“Furthermore, Lord, bodhisattva great beings practicing the perfection of wisdom should not stand in ‘form is impermanent,’ ” P18k P25k
and ending with534
“and therefore do not fulfill the perfection of wisdom and go forth to the knowledge of all aspects.” P18k P25k
At the end of listing the dharmas within the context of explaining the practice free from the two extremes, it says535
Because it says “by way of not taking their stand,” it should be taken as a segue to the category of the practice that does not stand.
Now an explanation has to be given that lists the dharmas within the context of explaining all the practices that do not stand, so, having taught that they do not stand in the five aggregates, with
“[they] should not stand in form; they should not stand in feeling, perception, volitional factors, or consciousness,” P18k P25k
it then, taking form as its point of departure, also gives the reason why they do not stand in each of them separately, with,536
The intention is as follows: Earlier it said that they “should not stand in form,” and it said that it is “because form is empty of form.” There are three types of form: falsely imagined form, conceptualized form, [F.98.b] and the true dharmic nature of form.
Among these, the form ordinary foolish beings take to be defined as an easily breakable or seeable real thing is imaginary form.
The aspect in which just that appears as real as an object of consciousness is conceptualized form.
Just the bare thoroughly established suchness separated from those two falsely imagined and conceptualized form aspects is the true dharmic nature of form. It is
because it is empty of the definitions—being seeable and so on—of imaginary phenomena, and of any form conceptualized as a form appearing in the aspect of an object.537
When this is said, someone might entertain a doubt, thinking that that which is the true dharmic nature of form empty of the imaginary form and conceptualized form might have a definition of form that is quite other, and it might then also be called “form.” It therefore says
This means the suchness538 empty of imaginary and conceptualized form that is the true dharmic nature of form marking the thoroughly established does not have form for its intrinsic nature because it is totally isolated from form aspects.
When this is said, someone might entertain a doubt, thinking that if form is totally nonexistent, well then, that of which it is empty is called “emptiness,” and without the object there is no emptiness, so, a true dharmic nature that is other than a dharma is not tenable, and a dharma that is other than a true dharmic nature is not tenable either.539 It therefore says
What does this teach? It means that just as water that is not clear is called “dirty” when it is not clear, and “clear water” when it is clear, and just as space is called “cloudy” when it is not clear, [F.99.a] and “clear space” when it is clear, similarly with this emptiness. In nonpure contexts you use the word “form” and so on for it, in order not to be different from ordinary fools, and in pure contexts you call it “emptiness.” Therefore the dharmas, form and so on, that are different from emptiness do not exist. Because a difference between dharmas and the true nature of dharmas does not exist, when you set forth a dharma as the true dharmic nature
when you have set forth the true dharmic nature as a dharma
Alternatively, in
take emptiness as suchness, as the true dharmic nature of form.
Thus, it says
because it is not suitable for them to stand in imaginary and conceptualized forms that are absolutely nonexistent, and it is also not suitable for them to stand in thoroughly established form.
Similarly, connect this with
and so on.
and so on—they should not stand in seed syllables.540
the term “syllable accomplishment” is used for the production of the knowledge of anutpāda (“nonproduction”) after resorting to the seed syllable a, and so on, used as a dhāraṇī. This teaches that they should not stand there either. That dhāraṇī knowledge is a product of such explanations as541
That statement, furthermore, becomes a condition for full awakening when certain bodhisattvas with sharp faculties resort to the single statement and enter into the meaning of nonproduction. It happens when those with middling faculties resort to two syllables and have become familiar with two statements. [F.99.b] Many statements become a condition for full awakening when those with dull faculties resort to them and have become familiar with them. Hence it says542
Also, in the subsection of the passage about not standing in543 the true nature of dharmas, it says544
“form that is impermanent is empty of the intrinsic nature of form that is impermanent.” P18k P25k
The impermanence of śrāvakas and pratyekabuddhas is marked by production and cessation, that is, is marked as a falsely imagined phenomenon. The nonexistent thing that is the meaning based on the bodhisattvas’ definition of impermanence is said to be “the meaning of impermanence.” Thus, existing permanently is called permanence. A permanently nonexistent thing, being nonexistent at all times, the opposite of that, is said to be the bodhisattvas’ impermanence. Hence it is saying that impermanence is ultimately marked by nonexistence. “Form that is impermanent is empty of the intrinsic nature of form that is impermanent”: that true reality, the ultimately “impermanent” of the bodhisattvas, is “empty of the intrinsic nature of the impermanent” marked by production and cessation that is conceptualized by śrāvakas and pratyekabuddhas.
This means that that which, ultimately, is the true reality that is the impermanence of form is not the intrinsic nature of the impermanence of imaginary form, and therefore the ultimate impermanence of form is empty of the impermanence of imaginary form.
To those who think, “In that case the true nature of a dharma is different from the dharma,” it says546
This means that there is no impermanence of a falsely imagined form other than suchness, like clean water and space.
Connect this in the same way with all the rest.
Practice that does not fully grasp
Having thus taught practice that does not stand, to teach the faults of standing, it says,548
“Furthermore, Lord, when bodhisattva great beings practicing the perfection of wisdom without skill in means stand in form with a mind that has descended into grasping at ‘I’ and grasping at ‘mine,’ they practice an enactment549 of form, and they do not practice the perfection of wisdom,” P18k P25k
and so on. It means if, “without skill in means”—which is to say if, having incorrectly grasped dharmas without knowing that they are characterized as something that does not exist—they “stand in form,” and think, “I am, in my basic nature, form,” or “this form is me,” or “it is defined as being seeable,” then they “practice an enactment of form,” that is, a karmically formed phenomenon that ensues when there is the conception of form, “not the perfection of wisdom” that follows emptiness.
“practicing an enactment [they] do not cultivate the perfection of wisdom,” P18k P25k
and so on.
To those thinking, “Why, without such skill in means, when practicing an enactment of form and descending into grasping at ‘I’ and grasping at ‘mine,’ do they not attain the practice of the perfection of wisdom, and not attain the definite emergences550 by becoming absorbed in551 and completing the yogic practice that does not fully grasp?” it says,552
and so on.
This is the “practice that does not fully grasp.” It teaches this practice in three parts as well:
not fully grasping causal signs, and
not fully grasping understanding.
and from554
“that knowledge of all aspects is not fully grasped, because of inner emptiness,” P18k P25k
up to
“because of the emptiness that is the nonexistence of an intrinsic nature.” P18k P25k
The subsection on not fully grasping causal signs starts from,555
“And why? Because it cannot be expressed as a causal sign,” P18k P25k
and goes up to556
and up to557
“did not fully grasp the very limit of reality.” P18k P25k
The subsection of the passage on not fully grasping understanding is from,
up to,
“Lord, because all dharmas are not fully grasped, it is the bodhisattva great being’s perfection of wisdom.”559 P18k P25k
Not Fully Grasping Dharmas
because of the self, the true dharmic nature of form—whatever the cause of a descent into grasping at “I” and grasping at “mine”—is not grasped as form. Therefore, it teaches that when an enactment is practiced, it is not a practice practicing the ultimate perfection of wisdom. “And why” is form not fully grasped? It says,560
“Because a form not fully grasped is not form, because of the emptiness of a basic nature.” P18k P25k
Here, take “not fully grasped” with the mark of a thoroughly established phenomenon. It is saying that the true dharmic nature of561 form that is not fully grasped, which is the intrinsic nature of a thoroughly established phenomenon, is not a falsely imagined form’s intrinsic nature. Therefore, the true dharmic nature of form562 is connected with “is not fully grasped.” [F.101.a]
“Because of the emptiness of a basic nature” means it is not the case that, having fully grasped some aspect of an attribute of form and so on earlier, later some other counteracting force will make it empty. Its basic nature is emptiness.
Construe from “feeling” and so on, up to “the very limit of reality,” like that as well.
“Lord, this meditative concentration sphere of bodhisattva great beings is called sarvadharmāparigṛhīta; it is vast, prized, infinite, fixed, cannot be stolen, and is not shared in common with śrāvakas and pratyekabuddhas” P18k P25k
“Abiding in that sphere of meditative stabilizations” P18k P25k
and so on teaches the benefit.
“And that knowledge of all aspects is not fully grasped, because of inner emptiness,” P18k P25k
up to
is teaching that because the completion of the thoroughly cleansed transcendental knowledge of all the emptinesses when all dharmas are not apprehended is “the knowledge of all aspects,”564 therefore it too is “not fully grasped.”
Therefore, it says
“it cannot be expressed as a causal sign.” P18k P25k
This means that even the knowledge of all aspects is separated from the causal sign of the knowledge of all aspects because it definitely does not have a mental image of a causal sign.
“Because a causal sign is an affliction”565— P18k P25k
the very causal signs of the bodhisattvas’ conceptualizations afflict the mindstream, so they are taught to be “affliction.”
Not Fully Grasping Causal Signs
The subsection on not fully grasping causal signs also explains in terms of these,566 so it says,
“What is a causal sign? Form is a causal sign,” P18k P25k
and so on. It means that they are all, ultimately, afflictions for bodhisattvas so they should be abandoned, but not like attachment and so on.
“If the perfection of wisdom [F.101.b] were something that could be taken up through a causal sign, then the religious mendicant Śreṇika,” P18k P25k
and so on, is an elucidation of the practice without causal signs.
“The religious mendicant Śreṇika also believed in this knowledge of a knower of all aspects.” P18k P25k
Earlier, that religious mendicant had not realized the practice without causal signs. He had generated a faith in it,567 and with just that faith he produced and gained knowledge free from causal signs, but because all dharmas were not its object it was not the knowledge without causal signs.568
having comprehended dharmas, each individually, he did not apprehend the causal sign of form when he had fully grasped and understood form analytically. Similarly, he did not apprehend the causal sign of feeling when he had fully grasped and understood feeling analytically. Hence it says,
“Having thus comprehended [he] did not fully grasp form. Similarly, he did not fully grasp feeling, perception, volitional factors, or consciousness,” P18k P25k
up to
“he has not fully grasped even the very limit of reality.” P18k P25k
By having comprehended with that signless knowledge each of them individually in the form of signlessness, he comes to understand that all dharmas are empty of their own mark. Hence “he did not apprehend” a person or knower that is “a grasper.”
“Because he did not see that knowledge as being an inner attainment and clear realization of knowledge, and he did not see it as being an outer one. He did not see that knowledge as being an inner and outer attainment and clear realization, and he did not see that attainment and clear realization of knowledge as being some other either.”571 P18k P25k
This means that religious mendicant, having taken hold of his knowledge and fully investigated the attainment and the realization—whether with this knowledge of his he had attained special dharmas he had not attained before, [F.102.a] or whether the dharmas he had clearly realized with this knowledge had not been clearly realized before—did not see the knowledge as located in him, located outside, located in both, or located somewhere else besides those. Hence it says572
Not Fully Grasping Understanding
Having thus taught that knowledge of attainment and clear realization does not exist as any of the four alternatives, then, in order to teach that knowledge of all dharmas—form and so on, which are objects—also does not operate as any of the four alternatives, it says
and so on. It means that he also did not see the knowledge of all dharmas—form and so on, which are objects—inside, outside, in both, or somewhere else.
To again elucidate just that, it says,
“The religious mendicant Śreṇika believed in this one of many explanations,” P18k P25k
and so on, up to
“because he did not pay attention to any causal signs.” P18k P25k
This teaches the benefit of this comprehension of practice that does not fully grasp.
“Lord, this—… the state in which the bodhisattva great beings have gone beyond the others; it is the perfection of wisdom.”574 P18k P25k
This means it is thus a beyond that is different from all other dharmas, which has become different from all conceptualizations and all causal signs. The absence of conceptualization is the beyond in the sense that signlessness is the “beyond.” [F.102.b]
What is that which is beyond the others? It says
and so on. Because he does not fully grasp form and so on, he is therefore “beyond the others.”
That religious mendicant Śreṇika is in the buddha lineage so in the interim he does not pass into nirvāṇa.575 As for saying “in the interim,” it says
“those prayers are nonprayers, those powers are nonpowers, those fearlessnesses are nonfearlessnesses, those detailed and thorough knowledges are nondetailed and nonthorough knowledges, up to those eighteen distinct attributes of a buddha are nonbuddhadharmas,” P18k P25k
so this “in the interim” teaches they are beyond the others.
Practice that has made a full investigation576
Having thus made fully complete the practice that does not fully grasp, next, taking the practice that has made a full investigation as its point of departure, it says,
“Furthermore, Lord, bodhisattva great beings practicing the perfection of wisdom should make an investigation like this,” P18k P25k
and so on.
This practice that has made a full investigation is taught in four parts as well:
up to
“thus, practicing the perfection of wisdom… are not separated from the knowledge of all aspects,” P18k P25k
teaches the “what.”
“Venerable Śāriputra, form is separated from the intrinsic nature of form,” P18k P25k
up to
“the very limit of reality is separated from the intrinsic nature of the very limit of reality,” P18k P25k
teaches the “of what.”
up to
“bodhisattva great beings who are training in this training go forth to the knowledge of all aspects,” P18k P25k
teaches [F.103.a] the “why.”
“all dharmas have not been produced and have not gone forth,” P18k P25k
up to
“Venerable Śāriputra, a bodhisattva great being thus practicing the perfection of wisdom is near unsurpassed, perfect, complete awakening,” P18k P25k
teaches the “what it is for.”
There, “what is it” is a question about its basic nature. There the perfection of wisdom should be described as a realization.
“Of what is it” is a question about what it is connected with. There it should be described as a realization of all dharmas.
“Why is it” is a question about the reason it is the perfection of wisdom. There it should be said it is because it is a realization marked by the state of things as they really are.
“What is it for” is a question about function.582 There it should be said it is because it causes an escape.
It says
the responses that have to be made to all those
as in the response to the above question “what is it?”—
“if… they see that the dharma that does not exist and that they do not find is the perfection of wisdom they still do not see it.”583 P18k P25k
If they thus see that the dharma that does not exist and is not found is the perfection of wisdom, that too is not seeing.
What does this intend? It means that at that time even the intrinsic nature of all dharmas that cannot be apprehended is like space, so, when that which has viewed it is a seeing without an intrinsic nature, it is a perfect seeing.
Therefore, it says
It means during that period.
that those who, when they see that all dharmas, form and so on, are not real things,
and so on, are not separated from the knowledge of all aspects, the elder Śāriputra, to teach the mark of nonseparation, [F.103.b] asks,
At that point the elder Subhūti says that because all dharmas are separated from an intrinsic nature, therefore
that those who see that this is so
“Venerable Śāriputra, because of this one of many explanations, form does not have the intrinsic nature of form,” P18k P25k
and so on, he answers the question “of what” is it the perfection of wisdom? Given that all dharmas are not real things because they are separated from an intrinsic nature, what dharmas does it then realize so that it is taught to be “the perfection of wisdom”?
From,
up to those
teaches why it is a perfection of wisdom. It is posited as “the perfection of wisdom” because it realizes the marks of all dharmas. This is teaching that if all dharmas have no marks and are separated from marks, what are the marks it realizes? It is saying because all marks are falsely imagined, are nonexistent, therefore the true nature of dharmas is separated from the mark of form and so on.
“Venerable Subhūti, do bodhisattva great beings training in this training go forth to the knowledge of all aspects?” P18k P25k
up to,
“Venerable Śāriputra,587 bodhisattva great beings thus practicing the perfection of wisdom are near unsurpassed, perfect, complete awakening” P18k P25k
teaches what this perfection of wisdom is for. It is a “perfection of wisdom” because it causes an escape. [F.104.a] That escape, furthermore, is not to all dharmas,
“because all dharmas have not been produced and have not gone forth.” P18k P25k
Hence it is also teaching that it also does not cause an escape.
“Venerable Śāriputra… form is empty of form. You cannot get at its production and going forth.” P18k P25k
This means that because the thoroughly established true dharmic nature of form is empty of the intrinsic nature of falsely imagined form, therefore there is no production and going forth of a defiled nature during the period of saṃsāra, and no mistaken entity exists in the purified nature during the purified period. Hence a going forth plucked out of thin air does not exist, because in its intrinsic nature it is purity, and the true nature of dharmas does not change. It
during the period when it has stains, and it
“has not gone forth” P18k P25k
during the period when it is stainless.
Practice of method588
Having thus taught the practice that has made a full investigation, next, to teach the practice as perseverance is the passage from where it says,589
“Lord, if bodhisattva great beings practicing the perfection of wisdom without skillful means practice form,” P18k P25k
and so on, up to the end:
“Śāriputra… they… bodhisattva great beings… are close to the knowledge of all aspects.” P18k P25k
This practice as perseverance is also taught in two parts: the lack of method that has to be eliminated, and the method that has to be resorted to. The lack of method is explained in two parts as well: the practice of causal signs, and the practice of enactment. The method to be resorted to is also explained in two parts: not practicing dharmas, and not practicing the causal signs of dharmas.
Among these, the practice of causal signs because of lacking method is from
“if… without skillful means [bodhisattva great beings] practice form they practice a causal sign; [F.104.b] they do not practice the perfection of wisdom,” P18k P25k
up to where it says,590
“You should know that this is the bodhisattva great beings’ lack of skillful means.” P18k P25k
and is up to,
“Venerable Śāriputra, you should know that bodhisattva great beings practicing the perfection of wisdom like that are without skillful means.” P18k P25k
They “possess” because of mental error, “form a notion” because of perceptual error, and “believe” because of philosophical error.592
For the practice of method, the practice without apprehending593 dharmas starts from where it says,594
“Venerable Śāriputra… when bodhisattva great beings practice the perfection of wisdom they do not practice form,” P18k P25k
and goes up to,
“Venerable Śāriputra, when bodhisattva great beings practice the perfection of wisdom like that you should know that they have skillful means.” P18k P25k
I have already explained “the emptiness of form is not form” and so on above,595 so there is no need to repeat the explanation here.
In the practice of method, practice without apprehending the causal signs of dharmas starts from where it says,596
“If, while practicing the perfection of wisdom they apprehend any dharma, they are not practicing the perfection of wisdom,” P18k P25k
and goes up to
“[those] bodhisattva great beings… are close to the knowledge of all aspects.” P18k P25k
with causal signs; and construe these four this way:598
with causal signs as well.
“The perfection of wisdom is without an intrinsic nature and cannot be found”599— P18k P25k
at the thoroughly established stage all dharmas cannot be apprehended, so even the perfection of wisdom does not exist on account of the perfection of wisdom’s own intrinsic nature.
Practice for quickly fully awakening
Having thus taught the practice of perseverance, now, with600
and so on, it teaches the practice for quickly fully awakening. This practice is also taught in four parts:
training in the meditative stabilization spheres,
training in not apprehending all dharmas,
training in the illusion-like and so on, and
training in skillful means.
Among them, the training in meditative stabilizations starts from601
and goes up to
“one should train in the applications of mindfulness.”
Training in not apprehending all dharmas is taught in the passage starting from where it says,
“Śāriputra, when bodhisattva great beings train like that in the perfection of wisdom,” P18k P25k
and
“they train in the eighteen distinct attributes of a buddha, by way of not apprehending anything,” P18k P25k
and so on, up to the end:
Training in the illusion-like and so on is taught in the passage starting from where it says,602
“Lord, suppose someone were to ask, ‘Does this illusory being, having trained in the perfection of wisdom, go forth to the knowledge of all aspects or reach the knowledge of all aspects?’ ” P18k P25k
up to,
“Because, Lord, form is like an illusion, and feeling [F.105.b]… perception… volitional factors… and consciousness is like an illusion, and what that consciousness is, the six faculties are. They are the five aggregates.” P18k P25k
Skillful means is taught in the passage starting from where it says,603
“Subhūti… if they are bodhisattva great beings who have newly set out in the vehicle, and are those without skillful means who have not been taken in hand by a spiritual friend,” P18k P25k
up to
“someone… Subhūti, they should know is a bad friend of a bodhisattva great being.” P18k P25k
Training in the meditative stabilization spheres
Among these, training in meditative stabilizations is taught in two parts: an explanation of the names and an explanation of nonconceptualization.
Among these, in regard to the explanation of names, it first teaches meditative stabilization in the form of nonproduction with,604
and so on. Construe “knowledge of all aspects” as the stage when all dharmas are not two, because for all imaginary dharmas there is bifurcation into grasped-object and grasper-subject, exist and does not exist, real thing and unreal thing, eternal and annihilated, compounded and uncompounded, dharma and nondharma, and so on, as well as into permanent and impermanent, pleasure and suffering, having a self and selfless, calm and not calm, empty and not empty, having a sign and signless, wished for and wishless, and so on. All those pairs are falsely imagined phenomena, and because they do not exist in the knowledge of all aspects it says the “knowledge of all aspects is not two.” A real twofold thing arrived at through realization605 [F.106.a] does not exist, so it says “cannot be divided into two.”
Having taught abiding in meditative stabilization by giving the names of the meditative stabilizations, then, to teach abiding in nonconceptual meditative stabilization, it says606
“those… do not even see those meditative stabilizations, because they do not falsely project on account of those meditative stabilizations, ‘I have been absorbed,’ ” P18k P25k
and so on. They “do not even see meditative stabilization” because it is the meditative stabilization at the thoroughly established stage when all dharmas have become just suchness.
Because the falsely imagined “I will be in meditative equipoise” and so on607 are totally nonexistent, the threefold conceptualizations based on time periods of them as meditative stabilization and of oneself in meditative equipoise, and the conceptualization of entering into absorption and conceptualization do not exist. Therefore, it says,
“Those bodhisattva great beings do not conceive of those.” P18k P25k
And just because of that it says,
“The perfection of wisdom is not one thing, the meditative stabilization another, and the bodhisattva yet another. Bodhisattvas themselves are the meditative stabilization, and the meditative stabilization itself is the bodhisattva.” P18k P25k
It says that because all dharmas have the same nature as mere suchness. And just because of that, it says
“Is it possible to teach the meditative stabilization?”— P18k P25k
which is to say, is it possible to differentiate them and describe it? He asks, thinking that in that case the bodhisattvas themselves would be the meditative stabilizations. In order to explain that the mark of a meditative stabilization is not different it says,
Then the elder Śāriputra, wondering why, if the names of the meditative stabilizations do not exist, their names were given, [F.106.b] asks,608
“Do they form a notion of those meditative stabilizations?” P18k P25k
He is asking, “Like śrāvakas do?” Then, because such mental construction does not exist, venerable Subhūti says,
Then, because the explanation of the meditative stabilizations has been taught in one explanation and the activity taught in another, Śāriputra asks,
Then, because the meditative stabilizations and their functions exist with a falsely imagined nature but cannot be apprehended when the marks of the falsely imagined have been eliminated, Subhūti therefore says,
Then, to eliminate the thought of “mine,” it says
as conceptualization. Freedom from all thought construction, absorption into the nonconceptual, is absorption into “the conflict-free.” Hence the Lord confers an
on the nonconceptual state.
Training in not apprehending all dharmas
Having thus given an exposition of the training in meditative stabilization, to teach training in not apprehending it says,611
“Śāriputra… training like that… up to they train in the eighteen distinct attributes of a buddha, by way of not apprehending anything,” P18k P25k
and so on.
To teach training in not apprehending, it gives an exposition of not apprehending persons with,
and so on. It then gives an exposition of not apprehending all dharmas, with
and so on, teaching
“they do not apprehend a stream enterer,” P18k P25k
and so on, up to
As for
they all612 have, having taken the completion of purification to be serving as a cause, in order to inquire about its intrinsic nature he asks,
The Lord, to teach that the stainless, thoroughly established suchness is purity, says,
“Śāriputra, not being produced, not stopping, not being defilement, not being purification, not appearing, not being apprehended, and not occasioning anything is called the purity of all dharmas.” P18k P25k
Earlier, during the period when suchness has stains, all dharmas are produced and stop, are defiled and purified as falsely imagined phenomena. The produced comes into being and, having come into being, it is apprehended like this and like that, occasioning things like this and like that. During the period when there are no stains, in each and every way, the production of all dharmas in that suchness is nonexistent. Because there is no production, there is no stopping; because there are no stains there is no defilement, no purification, and no appearing; because there is no appearing there is no apprehending; and because there is no apprehending, there is not occasioning anything. This is called “absolute purity.”
because bodhisattvas do not see all dharmas during the period when there are no stains, it says
To teach that marked as being falsely imagined they are nonexistent it says,
To teach that they exist in the inexpressible form of a falsely imagined thing that does not exist it says,614
This means that like dream consciousness it is not in its nature a state of perfect reality. Even while not there, it causes grasping at other things that do not exist. Alternatively, it does not know perfectly, which is to say, it causes imperfect knowledge and understanding, hence it is “ignorance.”
and it says,
and so on. Here is what it intends: even though dharmas are thus nonexistent and unreal, they are grasped as if they really exist, so they are not known perfectly, which is to say are not understood perfectly, so it is “ignorance.” To teach that, the Lord615 says the dharmas, “form” and so on, do not exist.
“Those foolish people [who] settle down on them because of ignorance and craving… are attached to the two extremes.” P18k P25k
It means having settled down on the aspect of existence through the power of ignorance and having settled down by way of relishing the experience through the power of craving, they become “attached to the two extremes,”
“permanence and annihilation.” P18k P25k
that is to say, they do not understand with inferential or direct perception, or else on account of the force of scripture or the force of their own personality.
they have come about rooted in ignorance,
they have come about rooted in thought construction, and
they have come about rooted in the absence of faith.
There, the first section explains that having grasped dharmas as existing where they do not exist because of the power of ignorance, and through the power of relishing the experience because of craving, having fallen into the two extremes, fools “do not know and do not see.”
The second section explains they thus do not know and see, therefore mental constructions multiply. Mentally constructing dharmas not for what they are and settling down on them, mentally constructing them at the two extremes, they “do not know and do not see.” Because they do not know and see all dharmas617
The third section similarly explains that even though they have heard about them for what they really are, “they do not place their faith” in that reality, so, because they do not abide in serene confidence “they do not rest” in the perfections; and because they do not rest in the practice they do not attain the dharmas to be realized, [F.108.a] such as becoming irreversible from awakening and so on. So618
as ordinary people, because of the fault of settling down on all dharmas.
Having been taught that those like that do not train in them and do not go forth, there is the question,619
And it says they “do not train” because
“without skillful means they mentally construct and settle down on” P18k P25k
all the perfections and all the practice dharmas; and they “do not go forth” because they mentally construct and settle down on the dharmas on the side of awakening and so on, up to
It also says620 that practicing those same perfections without apprehending all dharmas is named having entered into the training, and not apprehending the knowledge of all aspects, and the dharmas, up to, the emptiness of all dharmas is going forth.
Training in the illusion-like
Having thus explained the training in not apprehending all dharmas, to teach training in the illusion-like and so on, it says,621
and so on. Here this is what venerable Subhūti is thinking: “Lord, if they practice without apprehending anything then there are no dharmas. And were they to go forth having trained in dharmas that do not exist, well then, even a totally nonexistent illusory person acting out an illusion with illusory attention that cannot be apprehended would, having trained, go forth and accomplish the knowledge of all aspects.”
Then, in the first section explaining illusion, the Lord says: Just as there is no training in, or going forth to, illusory dharmas, similarly for bodhisattvas [F.108.b] there is no training in the dharmas, form and so on, or going forth to them, or definitely reaching the knowledge of all aspects. To teach that they are like an illusion he asks,622
and so on. And to teach that bodhisattvas skilled in the nonexistence of an intrinsic nature, who see that all dharmas cannot be apprehended, do not see falsely imagined dharmas like form and so on as existing apart from being illusions, there is the passage that ends,623
It is saying that because all are in their intrinsic nature falsely imagined, they are, as the nonexistence of an intrinsic nature, undifferentiable from illusions.
“production… stopping… defilement and purification” P18k P25k
do not exist there is no training in all illusions and dharmas that absolutely do not exist, no going forth, and no reaching the knowledge of all aspects.
Then it teaches625 that if the name bodhisattva is not said relative to the aggregates and so on, up to the distinct attributes, in that case, just like an illusory person, a bodhisattva does not exist; and because there is no production, stopping, and so on of the dharmas—from the aggregates and so on, up to the distinct attributes—they too, like illusions, do not exist, and names, conventional terms, and so on do not exist either, so how can totally nonexistent bodhisattvas train in totally nonexistent dharmas? How can they go forth, and how can they reach [F.109.a] the knowledge of all aspects? Then in conclusion it says that when they
Thus, because of the nonexistence that is their intrinsic nature, those five aggregates are like a dream… an echo… an apparition… a reflection in a mirror… a magical creation… and a mirage,626 and because of just that the six sense fields are too, so a “bodhisattva” does not exist at all, because of the emptiness that is the nonexistence of its intrinsic nature.
Training in skillful means
Having thus taught the training in the illusion-like and so on, to set the scene for training in skillful means it says,627
“Lord, if bodhisattva great beings who have newly set out in the vehicle were to hear this exposition would they not tremble, feel frightened, and become terrified?” P18k P25k
“those without skillful means who have not been taken in hand by a spiritual friend, they will tremble, feel frightened, and become terrified, but those with skillful means will not tremble and become terrified.” P18k P25k
“Lord, what skillful means do bodhisattva great beings who have newly set out in the vehicle have not to tremble, feel frightened, and become terrified when they hear this exposition?” P18k P25k
Thus, it gives an exposition of skillful means.
I have explained the meaning of “tremble, feel frightened” and so on before.630
Those skillful means are also explained in four parts:
skillful means of the analytic understanding of all dharmas,
skillful means of completing the six perfections,
skillful means of relying on a spiritual friend, and
skillful means of shunning a bad friend.
up to
“you should know that this is the skillful means of bodhisattva great beings practicing the perfection of wisdom,” [F.109.b] P18k P25k
teaches the skillful means of the analytic understanding of all dharmas.
“Furthermore, Subhūti, bodhisattva great beings practicing the perfection of wisdom with attention connected with the knowledge of all aspects,” P18k P25k
up to
“Subhūti, you should know that this is the skillful means of bodhisattva great beings practicing the perfection of wisdom,” P18k P25k
teaches the skillful means of completing the six perfections. Among them, giving expositions of Dharma by way of not apprehending anything is the perfection of giving; stopping śrāvaka and pratyekabuddha thoughts by way of not apprehending anything is the perfection of morality; forbearance and admiration for the deep dharmas is the perfection of patience; paying attention to not apprehending anything and not giving up analytic understanding is the perfection of perseverance; not providing an opportunity for unwholesome dharmas that are impediments to awakening is the perfection of concentration; and the analytic understanding of emptiness is the perfection of wisdom.
the true dharmic nature of “form” does “not” become “empty” out of thin air “because of” being caused by “the emptiness of” falsely imagined “form,” because it is empty of an intrinsic nature. Therefore, it says
This means emptiness and the true dharmic nature of form are the same intrinsic nature.
“Subhūti, the spiritual friends of bodhisattva great beings,” P18k P25k
up to
“they, Subhūti, are the spiritual friends of bodhisattva great beings. If they have taken them in hand they do not tremble, feel frightened, or become terrified when they hear this exposition,” P18k P25k
teaches the skillful means of relying on a spiritual friend.
After that, [F.110.a] the section of the text on false projections when apprehending things635 is included right with this, because it happens due to not having spiritual friends.
“How should you know you have been taken in hand by spiritual friends?” P18k P25k
up to,637
“Subhūti, they should know [that] is a bad friend of a bodhisattva great being, and knowing that, should shun them,” P18k P25k
teaches the skillful means of shunning a bad friend.
[B10]
Specific instruction for coming to an authoritative conclusion about this exposition
Part One: The twenty-eight [or twenty-nine] questions
Having thus differentiated and taught the passages to do with the inquiry into the endeavor’s many aspects, now the passages to do with the inquiry into specific instruction for coming to an authoritative conclusion about this exposition638 will be explained.
“Here, Śāriputra, bodhisattva great beings who want to fully awaken to all dharmas in all forms should make an effort at the perfection of wisdom,” P18k P25k
which set the scene for the initial brief exegesis, now sets the scene here too. The specific instruction for coming to an authoritative conclusion, furthermore, is twofold: about the meaning of the words and about the characteristic marks.640 In it there are twenty-eight questions:641
What is the meaning of the word bodhisattva?
What is the meaning of the term great being?
How are they armed with great armor?
How have they set out in the Great Vehicle?
How do they stand in the Great Vehicle?
How is it a great vehicle?
How have they come to set out in the Great Vehicle?
From where will the Great Vehicle go forth?
Where will that Great Vehicle stand?
Who will go forth in this vehicle?
It surpasses the world with its gods, humans, and asuras and goes forth. Is that why it is called a great vehicle?642
That vehicle is equal to space?
The Great Vehicle is in harmony with the perfection of wisdom?643
Why does one not apprehend a bodhisattva at the prior limit, the later limit, [F.110.b] and in the middle?
Why does one have to know the limitlessness of a bodhisattva through the limitlessness of form, feeling, perception, volitional factors, and consciousness?
Why does even such an idea as “a bodhisattva is form, feeling, perception, volitional factors, and consciousness” not exist and why is it not found?
I, who thus do not see and do not find a bodhisattva great being as anyone at all in any way at all—to which bodhisattva great being will I give advice and instruction in which perfection of wisdom?
One says this, Lord, that is, “bodhisattva.” Is it just a word?
One says “self” again and again but it has absolutely not come into being?
Given that all dharmas thus have nonexistence for their intrinsic nature, what is that form, up to what is that consciousness?
Form has not come into being?
Does what has not come into being give advice and instruction in a perfection of wisdom that has not come into being?
You cannot apprehend a bodhisattva other than one who has not come into being?
One should know that when the mind of a bodhisattva great being given such instruction is not cowed, does not tense up, and does not experience regret, does not tremble, feel frightened, or become terrified, then that bodhisattva great being is practicing the perfection of wisdom?
What is a bodhisattva?
What is the perfection of wisdom?
What is it to investigate?
The nonproduction of form and so on is not form and so on?
A decrease in form and so on [F.111.a] is not form and so on?
Anything called “form” and so on is counted as not two?
Thus the topics that emerge from those twenty-eight questions,644 and then the section of the text incorporating the hum of probing questions and responses by the two elders Śāriputra and Subhūti that goes up to the beginning of the Śakra Chapter,645 should be known as the specific instruction for coming to an authoritative conclusion.
1a. What is the meaning of the word bodhisattva?
“Subhūti, the meaning of the word bodhisattva is an absence of a basis in reality,” P18k P25k
bodhisattva has four ultimate meanings: awakening, a being,647 the conventional bodhisattva constituted out of aggregates, and the ultimate bodhisattva. Because all four are the nonexistence of an intrinsic nature, the meaning of the word bodhisattva is “an absence of a basis in reality.” Construe “absence of a basis in reality” as an impossibility.
Were bodhisattva to have something real for its nature, the word for it would have a basis in reality and it would become a possibility, whereas awakening, a being, and both bodhisattvas do not exist, so the meaning of the word bodhisattva is the absence of a basis in reality, that is to say, an “impossibility.”
To separate the parts of this same topic it says,
“Subhūti, it is because bodhi and sattva are not produced. Awakening and a being do not have an arising or an existence. They cannot be apprehended.” P18k P25k
Awakening does not arise because it is an uncompounded phenomenon, and because a being does not exist it does not arise either. Therefore it should be construed as: “Subhūti, awakening does not have an arising” and “a being does not have an existence that can be apprehended.”
Then, to explain the locution “meaning of the word” it says,
And it sums up in conclusion with,
“Therefore, a bodhisattva’s basis in reality is an absence of a basis in reality.” P18k P25k
Then, to teach that the meaning of the word bodhisattva is an absence of a basis in reality it gives an elevenfold explanation:648
“To illustrate, Subhūti, the track of a bird in space does not exist and cannot be apprehended,” P18k P25k
and so on: that
awakening does not have a basis in a reality constructed in thought;
the basis of a falsely imagined “heroic being”649 does not exist at all;
a basis other and separate from awakening does not exist;
a basis separate from a conventional bodhisattva does not exist;
a basis of the true dharmic nature of a bodhisattva does not exist;
a basis for a heroic being does not exist in awakening;
a basis for awakening does not exist in a heroic being;
a basis in reality for “awakening” does not exist;
the meaning of the word for the true dharmic nature of a “bodhisattva” does not exist in a falsely imagined bodhisattva;
the meaning of the word for the falsely imagined “bodhisattva” does not exist in an unreal bodhisattva; and
a basis for an ultimate bodhisattva does not exist.
Among these, to teach that awakening does not have a basis in a reality constructed in thought it says,
“To illustrate, Subhūti, the track of a bird in space does not exist and cannot be apprehended,” P18k P25k
and so on. This means that just as birds go through the sky but their tracks are not left there, similarly thought constructions move through awakening that is constituted out of suchness but do not remain there.
Then to teach that the basis of a falsely imagined bodhisattva does not exist in reality it says,
“To illustrate, Subhūti, in a dream a basis does not exist and cannot be apprehended,” P18k P25k
and so on. This means that a dream, an illusion, a mirage, an echo, an apparition, a reflection in a mirror, and a magical creation have no basis in reality because they are totally nonexistent. [F.112.a] Similarly, bodhisattvas also have no basis in reality because they too do not exist.
Then to teach that a basis other than awakening does not exist it says,
“To illustrate further, Subhūti, in suchness a basis does not exist and cannot be apprehended,” P18k P25k
and so on. This means that just as there is no basis other than suchness, unmistaken suchness, and so on, similarly there is no basis other than awakening.
Then to teach that a basis of a conventional bodhisattva does not exist it says,
“To illustrate further, Subhūti, in an illusory person a basis of form, feeling, perception, volitional factors, and consciousness does not exist and cannot be apprehended,” P18k P25k
and so on. This means that just as people who are illusory in nature do not have five aggregates and so on, because they are totally nonexistent, similarly conventional bodhisattvas also do not have a five-aggregate basis.650
Then to teach that the true dharmic nature of a bodhisattva does not have five aggregates and so on it says,
“To illustrate, Subhūti, a basis of the form, feeling, perception, volitional factors, and consciousness of a tathāgata, worthy one, perfect complete buddha does not exist and cannot be apprehended.” P18k P25k
and so on. This means that just as a dharma body tathāgata does not have five aggregates and so on, similarly an ultimate bodhisattva does not have five aggregates and so on either.
and so on. This means that just as saṃsāra does not exist in nirvāṇa, similarly a basis for a heroic being does not exist in awakening.
Then to teach that a basis for awakening does not exist in a heroic being it says
and so on. This means that just as nirvāṇa does not exist in saṃsāra, similarly a basis for a heroic being does not exist in awakening.653
“To illustrate, Subhūti, in the absence of production… the absence of stopping, the absence of occasioning anything, the absence of appearing, the absence of being apprehended, the absence of defilement, and the absence of purification a basis in reality does not exist,” P18k P25k
and so on. This means that just as in the absence of production and so on a basis in reality does not exist, similarly a basis for a bodhisattva also does not exist in reality.
Then to teach that the meaning of the word for the true dharmic nature of a bodhisattva does not exist in a falsely imagined bodhisattva it says,656
“To illustrate further, Subhūti, in form a basis in reality for the absence of production, the absence of stopping, the absence of occasioning anything, the absence of appearing, the absence of being apprehended, the absence of defilement, and the absence of purification does not exist,” P18k P25k
and so on. This means that just as the meanings of the words for uncompounded phenomena like nonproduction and so on do not exist in the meanings of the words for the five aggregates and so on, similarly the true dharmic nature of a bodhisattva does not exist in a falsely imagined bodhisattva constituted out of the five imaginary aggregates and so on.
Then to teach that the meaning of the word for the falsely imagined bodhisattva does not exist in an ultimate657 bodhisattva it says,
“To illustrate further, Subhūti, in the state of the absolute purity of form a basis for a causal sign does not exist,” P18k P25k
and so on. This means: Just as the bases for the causal signs of compounded phenomena do not exist in the absolute purity of the dharma-constituent of the five aggregates, form and so on, [and of the constituents] and so on. And,658
“To illustrate further, Subhūti, just as in the state of the absolute purity of the self and so on a basis for a causal sign does not exist,” P18k P25k
and just as a basis for darkness does not exist in the sun, [F.113.a] a basis for compounded phenomena does not exist in the eon conflagration, and in a tathāgata’s morality, meditative stabilization, wisdom, liberation, and knowledge and seeing of liberation, the bases for their opposing sides do not exist, similarly, “the falsely imagined bodhisattva” constituted out of the five aggregates does not exist in “the ultimate bodhisattva” constituted out of the dharma-constituent.
Then to teach that an ultimate bodhisattva constituted out of the dharma-constituent does not stand anywhere, with,659
and so on, it teaches that a basis does not exist. Thus,
the light of the gods living in the desire realm, the light of the Brahmā and Śuddhāvāsa gods living in the form realm; and
do not stand anywhere because they are all just simply light means that similarly an ultimate bodhisattva without standing anywhere moves through states of existence.
Having thus given an elevenfold explanation that the meaning of the word bodhisattva is an absence of a basis, then it says that the reason a basis does not exist is661
“because, Subhūti, all those phenomena—that which is awakening, that which is the bodhisattva, that which is the basis in reality of a bodhisattva—are not conjoined, are not disjoined,” P18k P25k
and so on. These are in the sense of “that awakening” on account of “which” those awakening heroic beings making an effort at awakening are exerting themselves; or, alternatively, the “awakening” on account of “which” they get the name “awakening heroic beings”; or “that which is an awakening,” or “that which is the meaning of the name bodhisattva”; or those that are the form, feeling, perception, [F.113.b] volitional factors, and consciousness and so on of a falsely imagined “bodhisattva”; or that which is the true dharmic nature of a bodhisattva, the dharma-constituent. “All those phenomena”—“the awakening” the uncompounded phenomena; “the bodhisattva” the compounded phenomena such as the aggregates, sense fields, constituents, dependent origination and so on; and “the basis in reality” that is the bodhisattva as the true nature of dharmas, the dharma-constituent—“are not conjoined” because in the true dharmic nature state they do not have the nature of defilement, and “are not disjoined” because they are also not marked by purification.
They
because without thought construction there is no analysis. This teaches that the mark of a grasper does not exist. They
because they are inexpressible and hence not suitable to be taught and understood by others through words. Both teach that the mark of a grasper does not exist and the mark of a grasped does not exist. They
because the mark of obstructing like the objects of the senses does not exist. Thus they
which means that which is separated from all marks is marked by no mark.
because of an attachment to awakening, or because of grasping at awakening as a real thing, they are called “awakening heroic beings.” So this means that in order to turn back those two conceptualizations they should train in all phenomena marked by nonattachment and marked as unreal things.
if they construct them, with conceptualization as a cause, an awareness of existence arises, and if they entertain any ideas about them, with faith as a cause, attachment arises, so put it together as: by “not constructing” them they do not become existent, and by “not entertaining ideas” attachment does not arise.
means they are free from the sense of duality in subject and object, expression and thing to be expressed, production and cessation, existent thing and nonexistent thing, dharma and not dharma, compounded and uncompounded, ordinary and extraordinary, and so on.
1b. What is the meaning of the term great being?
Having thus taught the meaning of the word bodhisattva, to teach the meaning of the term great being it asks,665
“Lord, you say ‘bodhisattva great beings.’ Why do you say ‘bodhisattva great beings’?” P18k P25k
It means why do you say “great being” about a bodhisattva; why do you use the name “great being”? Of the fourfold intention of the Lord, and the elders Śāriputra, Subhūti, and Pūrṇa, first of all it teaches the Lord’s intention that they are called “great heroic beings” because among beings they are the great heroic beings. Just because of that it says666
The elder Śāriputra’s intention is that they are called “great heroic beings” because they realize the fact that all phenomena are nonexistent things, that they do not exist. Having seen that the names of all phenomena are nonexistent, they also demonstrate that Dharma to others to eliminate conceptualizations—views like667
and so on; the extreme
“view of annihilation” P18k P25k
and so on;
“the view of aggregates” P18k P25k
and so on; up to, at the end,
The elder Subhūti’s intention668 is that these bodhisattvas called “great”669 are called “great beings” because they have greater nonattachment and nonrepugnance. Just because of that he teaches that they are
and so on, and hence they stand without attachment to that. [F.114.b]
The elder Pūrṇa’s intention is that they are “great beings” because they are armed with great armor, and have entered into a great practice and a great result. Just because of that it teaches that they670
“are armed with great armor… have set out in a great vehicle, and… have mounted on a great vehicle.” P18k P25k
The Lord’s intention
it says “great mass of beings” based on the qualities of those from671
“the Gotra level” P18k P25k
up to
it says groups of bodhisattvas because they are foremost, because of their greater intention and greater practice. Their greater intention is their
production of the thought adorned with five qualities; it is (1) conquering, (2) precious, (3) faultless, (4) not split, and (5) accomplishes the aim.
Among these, conquering is conquering through the power of wisdom with eight qualities.
Because it conquers miserliness and so on, it is a thought to
Because it conquers all wrong views, it is a thought to
“lead beings to nirvāṇa by means of the three vehicles.” P18k P25k
Because it does not perceive leading beings to nirvāṇa and has conquered all dharmas, it is the thought,
Because it has conquered the deficient vehicle, it is
Because it has conquered all bad forms of life, it is
“the all-pervasive, thoroughly established realization of dharmas,” P18k P25k
which is to say, the realization of suchness in its all-pervasive sense on the first level.
Because it has conquered [F.115.a] all thought constructions to do with the cycles of existence, it is the thought,673
“I must awaken to finding and producing within myself all dharmas, from the aggregates, up to the perfections, in accord with one principle,” P18k P25k
which is to say it realizes all dharmas—the aggregates, constituents, sense fields, dependent origination, and perfections—in accord with the principle of emptiness.
And because it has conquered all thought constructions to do with purification, it is the awakening to the consummation of
“the dharmas on the side of awakening, the immeasurables,” P25k
and so on, up to, at the end,
which is to say it is an awakening to completing the meditation on those.
Having thus taught the eight good qualities of wisdom, to teach that the great power of compassion in that thought is precious, it says,674
and so on.
without the faults of a
“greedy… hateful… confused… violent… [or] śrāvaka or pratyekabuddha thought.” P18k P25k
“That, Subhūti, is the bodhisattva great beings’ prodigious thought on account of which they become the foremost of all beings, but without falsely projecting anything.” P18k P25k
because the opposing side, the Māras and so on, cannot split it.
In regard to its accomplishing the aim and being like a precious jewel, it says they
Having thus taught that the bodhisattvas have a greater intention, to teach that they have a greater practice in a threefold explanation it says they should stand in677
“a delight in Dharma… should stand in emptiness… and should abide in meditative stabilization.” P18k P25k
Take
as the dharma body, because all those bright dharmas are without difference.
Śāriputra’s intention
and so on, teaches the selflessness of persons.
“Eliminate the view of aggregates,” [F.115.b] P18k P25k
and so on, teaches the selflessness of dharmas.
apprehending the form aggregate and so on is the cause that produces conceptualization.
Subhūti’s intention
The ultimate, true dharmic nature of thought is “no thought” because it is separated from all the marks of falsely imagined thought. Therefore, “the thought” of awakening “is unattached to that,” the falsely imagined thought.
He is asking about the mark of the thought of awakening.
and so on, teaches the mark of the ultimate thought. The nonconceptual mind from the Pramuditā level on up is called “the thought of awakening.”
because it realizes suchness in its omnipresent sense and so on, the fundamentally transformed mind is space-like and sees all phenomena as space-like. Regarding this comparison to space, even though production and cessation appear in compounded phenomena, in walls and so on, that stand together with it, space has no production and cessation. It does not increase or decrease even when it is covered by or not separated from clouds and so on. Even though the rocks and trees that are together with it come and go, space itself does not come and go; even though fog, haze, smoke and so on are there and then not there, it does not become defiled [F.116.a] and does not become purified either. It is the same with all phenomena. They are ultimately thoroughly established, with
“no production, no stopping, no decrease, no increase, no coming, no going, no defilement, and no purification.” P18k P25k
But during the falsely imagined period those phenomena that are like illusions appear as if they have production and so on. The mind that realizes that is called683
With
and so on, the elder Śāriputra teaches that it is not only to just that that they are unattached, but the mark of nonattachment pervades all phenomena as well. It explains this with,
and so on.
this also teaches that all dharmas are pervaded by the mark of nonattachment.
Construe this as: Just as it said that the thoroughly established thought is “no-thought” because it is separated from the mark of falsely imagined thought, similarly the true dharmic nature of form is called “no-form” because it is separated from the mark of falsely imagined form. That intrinsic nature, the true nature of dharmas, that is “no-form” is “unattached” to falsely imagined form, and the true nature of dharmas that is not the unreal feeling is also unattached to falsely imagined feeling.
1c. How are they armed with great armor?
Pūrṇa’s intention
and so on, teaching that from the first thought on, their intention is vast. They
“have set out in a Great Vehicle” P18k P25k
teaches the stage from the devoted course of conduct level up to the seventh level where practice operates together with effort and together with thought construction. [F.116.b] They
“have mounted on a Great Vehicle” P18k P25k
teaches from the eighth level on up, where it is the ultimate practice.
There, being armed with armor is explained in two parts: the vast intention to work hard for the welfare of all beings, and the vast practice that fully completes all practices in a single practice.
and ‘I have to establish all beings in those perfections,’ up to,
“furthermore, Venerable Śāriputra, bodhisattva great beings practicing the perfection of wisdom give a gift,” P18k P25k
and so on, up to where each of the six perfections is connected with the others so that the buddhas standing in the ten directions also
means “an object has not been carved out,”692 so the vast intention is explained in terms of these three: an object has not been carved out, a being has not been carved out, and a practice has not been carved out.
From the vast practice, the practice of the perfection of giving693
“is the perfection of giving armor.” P18k P25k
The basic694 giving of material things is the perfection of giving. It is called “perfection of giving armor” because it has been
and dedicated
and the welfare of all beings.
Similarly, the giving of material things is the perfection of giving, and when it is practiced695
“with attention not connected with śrāvakas and pratyekabuddhas… [F.117.a] it is perfection of morality armor” P18k P25k
because, having produced the thought of perfect, complete awakening and taken the vow, giving it up is contrary to morality.
Similarly, the giving of material things is the perfection of giving. Working hard at that, the
“forbearance for” P18k P25k
definitive meditation on
the reality of patience when paying attention to a gift, a giver, and a recipient that cannot be apprehended is
“the perfection of patience armor.” P18k P25k
Similarly, when giving gifts, the intensification of perseverance at giving dedicated to the welfare of all beings is
“the perfection of perseverance armor.” P18k P25k
Similarly, when giving gifts, be it during the period of giving or during the period of dedication, a mind one-pointedly focused on attention to the knowledge of all aspects is
“the perfection of concentration armor.” P18k P25k
means it has only the knowledge of all aspects as its focus.
Similarly, when giving gifts, paying attention to not stopping attention to things being like illusions and so on, and attention to the absence of thought constructions—paying attention to not forsaking the conventional dedication to awakening and not forsaking the ultimate practice that cannot be apprehended—is
“perfection of wisdom armor.” P18k P25k
Similarly, when giving gifts, still wanting to fulfill the six perfections through attention to the practice of not apprehending anything, also not apprehending the causal signs of giving, morality, patience, perseverance, concentration and wisdom; having set out to make that into something shared in common, not apprehending the causal sign even of that; and dedicating it to perfect, complete awakening but not apprehending the causal sign even of awakening—this attention to not apprehending the causal signs of all dharmas is
“the six perfections armor,”697 P25k
because it has been aided [F.117.b] by the six ultimate perfections. In order to teach just those six ultimate perfections each has been taught separately.
Furthermore, when bodhisattvas guard morality, and, because it will be in accord with that morality, give gifts, and with an intention in accord with that morality make it into something shared in common and dedicate it to awakening, that practice of the perfection of morality is called698
Similarly, connect “doing the giving and so on with an intention in accord with patience, and because it will be in accord with perseverance, and because it will be in accord with concentration” with them all. Connect “being in accord with eliminating such opposing-side afflictions as miserliness, immorality, animosity” and so on with all the perfections as well.699
2. How have they set out in the Great Vehicle?700
“Venerable Pūrṇa, to what extent have bodhisattva great beings set out in a great vehicle, and what is the bodhisattva great beings’ Great Vehicle?” P18k P25k
Having said that, elder Pūrṇa, having taught a tenfold great vehicle and setting out in a great vehicle tenfold, then says702
“in that way… [they] have set out in the Great Vehicle.” P18k P25k
There,703 having first taught that when they meditate on the four form concentrations, the four immeasurables, the four formless absorptions, and those twelve dharmas704 and the six perfections it is a great vehicle, and when they705
of those, make them into something shared in common, and grow them into awakening that they have set out in the Great Vehicle, [F.118.a] it sums up in conclusion with,706
“That, Venerable Śāriputra, is the bodhisattva great beings’ Great Vehicle, and in that way bodhisattva great beings have set out in the Great Vehicle.” P18k P25k
Then, the second also teaches them,707 in order to teach that when those same six perfections and those twelve have been made complete it is the Great Vehicle, and that those working hard at those as explained in the Sūtra are those who have set out. Thus it says,708
“That, Venerable Śāriputra, is the bodhisattva great beings’ Great Vehicle that is the six perfections, and in that way bodhisattva great beings have set out in the Great Vehicle.” P18k P25k
Take the “giving” here as the gift of the dharmas, so, again, when meditated on in all their aspects, the dharmas from the applications of mindfulness, up to, at the end,
are the Great Vehicle. And again, the third is that those working hard at meditating on them in all their aspects have set out in the Great Vehicle, thus it again says,709
“That, Venerable Śāriputra, is the bodhisattva great beings’ Great Vehicle, and in that way bodhisattva great beings have set out in the Great Vehicle.” P18k P25k
Then the fourth is where it says710 the two—meditation on the immeasurables and the six perfections—is the Great Vehicle and those working hard at those as explained in the Sūtra are those who have set out.
Then the fifth is where it says711 the sixteen emptinesses are the Great Vehicle and those who pay attention to them without apprehending them are those who have set out.
Then the sixth is where it says712 unscattered meditative equipoises are the Great Vehicle and those who know them are those who have set out. [F.118.b] This means that when abiding in apprehending scattering and meditative stabilization together with causal signs, not signlessness, abiding without thought construction is always meditative equipoise.
Then the seventh is where it says713 the nondual true nature of dharmas is the Great Vehicle and those who neither know nor not know that are those who have set out.
Then the eighth is where it says714 the sameness of the three time periods is the Great Vehicle, and those not without knowledge of them and with nonapprehending knowledge are those who have set out.
Then the ninth is where it says715 the sameness of the three realms is the Great Vehicle, and those not without knowledge of them and with nonapprehending knowledge are those who have set out.
And then the tenth is where it says all dharmas are the Great Vehicle and those who do not apprehend a knower of them are those who have set out. Having completed those, it sums up in conclusion with,716
“That, Venerable Śāriputra, is the bodhisattva great beings’ Great Vehicle, and in that way bodhisattva great beings have set out in the Great Vehicle.” P18k P25k
[B11]
3. How do they stand in the Great Vehicle?
Now to pose the third question it says,
“Venerable Pūrṇa, to what extent does a bodhisattva great being stand in717 the Great Vehicle?” P18k P25k
The elder Pūrṇa then gives an exposition of six nonconceptual practices from the eighth level on up.
“Venerable Śāriputra, here when bodhisattva great beings are practicing the perfection of wisdom they mount up on718 the perfection of giving,” P18k P25k
and so on, teaches the first stage of nonconceptual perfection without thought construction. Nonconceptual meditation on emptiness is the second, nonconceptual meditation on all bright dharmas [F.119.a] the third, all dharmas that cannot be apprehended the fourth, the stage of control the fifth, and complete awakening the sixth.
“stand in the perfection of giving.” P18k P25k
This means they stand up on a place—a maturation without conceptualization—that is a perfection beyond the level of conceptual practice. At the eighth level they have arrived at effortless perfections that are maturation results that have come about from having earlier completed, with conceptualization and with effort, the accumulation of merits. They720 have come about in the form of a result so they are nonconceptual. Bodhisattvas accomplish the welfare of beings through those, through the power of skillful means, and through the power of prayer that is a vow.
Take “disintegration of the meditation” here as making it empty. What it means is by meditating on disintegration they meditate without apprehending anything. They “meditate” on this, on just this turning it into a nonexistent thing.
The rest are easy to understand.722
The elder Pūrṇa having thus demonstrated his confidence and readiness to speak, the elder Subhūti, wanting to understand the Lord’s intention, inquires,723
“Lord, to what extent are bodhisattva great beings armed with great armor?” P18k P25k
Having been asked that, the Lord teaches the ninefold great armor. After that, then the elder Subhūti demonstrates his two724 confidences and readinesses to speak, and there is an explanation in eleven sections of the text.
From among those armed with all the armor, the section of the text on extinguishing bad forms of life with maturation-based magical power, together with the section on them being conjured up, is the first;725 the six sections on the six perfections [F.119.b] are the six that are like things that have been conjured up;726 conjuring up establishing beings in the ten directions in the six perfections is the eighth;727 and the vast intention is the ninth.728
Then the elder Subhūti, to demonstrate that he has generated a confidence and readiness to speak about that on account of an illusion-like cause, says,729
As for,
“Oh! Those bodhisattva great beings should be understood to be armed with no armor,” P18k P25k
this means that because all the armor that has been explained before is falsely imagined, bodhisattva great beings are armed with an armor that has the nonexistence of an intrinsic nature, suchness, for its intrinsic nature. Therefore, he says
To establish that they are illusory phenomena, it says
and so on. This connects thoroughly established form being empty of falsely imagined form, and thoroughly established feeling being empty of falsely imagined feeling, with “therefore ultimate armor is empty of falsely imagined armor.” Therefore at the end it says730
“great armor is empty of great armor. I understand that bodhisattva great beings are armed with no armor, Lord, through this one of many explanations.” P18k P25k
In this world protective equipment refers to three things: Thinking, “What needs to be done?” you wear protective clothing. To illustrate, you think, “I will build a town” or “I will build a temple.” Thinking, “What should I destroy?” you put on armor. For example, you think, “I will destroy the town” or “I will destroy the temple.” Thinking, “To what [F.120.a] should I give an occasion?” you put on protective equipment. To illustrate, you think, “I will enjoy the town” or “I will clean the town.” It is similar with the knowledge of all aspects as well. Someone may have become armed with great armor for the purpose of the knowledge of all aspects that is made, or destroyed, or given an occasion like that. But the knowledge of all aspects is not made, is not unmade, and does not occasion anything, so it is not correct to become armed with great armor for that purpose. The intention, therefore, is that they are correct to think they are
“Subhūti, given that you cannot apprehend a maker, the knowledge of all aspects is not made, not unmade, and does not occasion anything … Because they absolutely do not exist and absolutely cannot be apprehended.” P18k P25k
because when it is grasped in a falsely imagined form, as “the suchness of form, the suchness of feeling” and so on, in that form it does not exist.
and so on.
What is intended where it says
Some think that because the five aggregates without outflows are bound with fetters, and so on, they are bound by afflictions and karma, going in cycles from one form of life to another again and again, and later the ones without outflows are freed, at which point they are destroyed. But because of what was intended by “not made” and “not unmade” it says they are
and so on. This means both being bound and being freed happen when something exists. Thus, form and so on are totally nonexistent things so how could being bound and being freed happen to them, [F.120.b] given that they do not exist? They are not established. Being bound and being freed are taught based on the falsely imagined, but not ultimately. Therefore, it says,735
and so on. With they are736
and so on, it teaches that thoroughly established form is also not bound and is not freed.
means they abide, like space, so it is not logical that they are bound and freed.
The rest is easy to understand.
6. How is it a great vehicle?737
Having made the great armor stable and complete, the elder Subhūti, taking as his point of departure the statement “have set out in a great vehicle,”738 has posed five questions:739
“Lord, what is the Great Vehicle of bodhisattva great beings?” P18k P25k
and so on.
There the Lord explains “Great Vehicle” under twenty-one subdivisions. These are:
Great Vehicle of the perfections,
Great Vehicle of all the emptinesses,
Great Vehicle of all the meditative stabilizations,
Great Vehicle of the right efforts,740
Great Vehicle of the faculties,
Great Vehicle of the powers,
Great Vehicle of the limbs of awakening,
Great Vehicle of the path,
Great Vehicle of the liberations,
Great Vehicle of the knowledges,
Great Vehicle of the three faculties,
Great Vehicle of the three meditative stabilizations,
Great Vehicle of the mindfulnesses,
Great Vehicle of the five absorptions,741
Great Vehicle of the ten powers,
Great Vehicle of the four fearlessnesses,
Great Vehicle of the dhāraṇī gateways. [F.121.a]
2. Great Vehicle of all the emptinesses742
Among these, in the second section of the text, Great Vehicle of all the emptinesses, it says743
Falsely imagined eyes are empty of falsely imagined eyes. “Empty” has the sense of nonexistent so it means a real basis of eyes does not exist in the eyes.744
This means were they to be existent you can suppose they would remain there permanently unmoved, or they would be impermanent and destroyed. Thus they do not remain there unmoved and they are not destroyed, so they do not exist because “they are neither unmoved nor destroyed.”
“Because that is their basic nature”— P18k P25k
the absence of a real basis of eyes in the eyes is their basic nature, which is to say, their intrinsic nature.745
The nonexistence of inner and outer dharmas, each separately, are two emptinesses.
The emptiness of inner dharmas that grasp outer dharmas, and of outer dharmas that have become objects of inner dharmas, that is, of subjects and objects is the
the third emptiness.
That which has become
“the emptiness of that emptiness that is the emptiness of all dharmas is the emptiness of emptiness.” P18k P25k
It is called an “emptiness of emptiness” because it is that—empty—and it is that—emptiness—as well. So, it is called an “emptiness of emptiness.” Of what is it empty? It is saying it is empty of the emptiness that is the emptiness of all dharmas. What is it teaching? It means there is no other second emptiness in emptiness; it is “empty” just from its nature.
it is called a
in the sense that “it pervades all directions” because the emptiness of things that are huge is greater.
It is empty of the basic nature of ultimate nirvāṇa.747 But is nirvāṇa not taken to be “unmoved”? [F.121.b] The system of some thinkers in the Śrāvaka Vehicle is like that, but in “ultimate reality” there is no dharma called “nirvāṇa.”748
is the three realms.
It says this because all compounded things are included in the three realms.
the arising of dharmas is “production,” cutting the stream is “stopping,” moment by moment perishing is “destruction,” not cutting the stream of a continuum is “lasting,” and the earlier and later distinction in a continuum is “changing into something else.” The dharmas in which these are absent are the
which is to say space, suchness, and the two cessations. Those phenomena that are uncompounded do not exist as real bases, hence
Since it is enough just to teach “it is the extreme750 of annihilation and it is the extreme of permanence,” the extremes of an existent thing and a nonexistent thing, dharma and nondharma, existence and nonexistence, and so on are included in just that.
As for
and so on—in
take “a beginning” as the past and take “an end” as the future; alternatively, take “a beginning” as former and “an end” as later. Because both extremes do not exist, a “middle” does not exist either. Hence the emptiness of no beginning, no end, and no middle is
Alternatively, just no beginning, no end, and no middle are empty of a beginning, end, and middle, hence “the emptiness of no beginning and no end.”
“The emptiness of nonrepudiation”— P18k P25k
this means emptiness is not752 posited like a pitcher becoming empty when you tip out and get rid of the water it had before—[F.122.a] that you later reject and throw away some ultimately real material that was there before. The nonexistence of dharmas in their intrinsic nature is “emptiness.” There,
“nonrepudiation is empty of nonrepudiation” P18k P25k
means an attribute, nonrepudiation, does not exist at all.
“The emptiness of a basic nature”— P18k P25k
that true nature of dharmas, which is emptiness,
“the basic nature of… the compounded or uncompounded,” P18k P25k
is not fabricated by anyone,
“is not made by śrāvakas… pratyekabuddhas… or tathāgatas,” P18k P25k
hence it is called “basic nature.” That basic nature of all attributes is also empty of a basic nature, in the sense that when that which possesses an attribute exists its basic nature is established; and if just such a possessor of an attribute does not exist, of what would it be suitable to say it is its basic nature?753 Therefore, it says
“a basic nature is empty of a basic nature.” P18k P25k
means ultimately all dharmas do not have the intrinsic nature of all dharmas.
“The emptiness of its own mark”— P18k P25k
this means that if dharmas are nonexistent, of what would those be the specific marks?755 Therefore, because dharmas are simply just falsely imagined, these marks also are falsely imagined and hence do not exist.
“The emptiness of not apprehending”— P18k P25k
those
included in the three times that do not exist in the three times
“cannot be apprehended.” P18k P25k
That
in the sense that some other attribute—“not apprehending”—does not exist anywhere at all.
this has two explanations. There the first explanation is,758
“Subhūti, the intrinsic nature of a phenomenon that has arisen from a union does not exist.” P18k P25k
What is this teaching? Here, when all phenomena are produced, they are not produced [F.122.b] solely through their own power; they are produced through the power of causes and conditions. To illustrate, when a seed produces a seedling, it does not produce it solely through its own force; it is produced through the force of a union with soil, water, and so on. Similarly, all phenomena are produced from a complex of causes and conditions. They are not produced solely thought their own force, so they are just dependent originations. Even though those phenomena produced in dependence on other phenomena have the nature of being seeable, an experience, and so on, still, insofar as they are produced just from the complex of causes and conditions, it is said they have “arisen from a union.” And how can you say of something that has arisen from a union that it is its “intrinsic nature”? Therefore, all phenomena arise because of some other existent thing, an existence of its own does not exist, so, because their intrinsic nature does not exist, therefore it says “nonexistence of an intrinsic nature.” And so it says,
“Subhūti, the intrinsic nature of a phenomenon that has arisen from a union does not exist, because phenomena have originated dependently.” P18k P25k
Just this is the intrinsic nature of all phenomena that are nonexistent things, “the emptiness that is the nonexistence of an intrinsic nature.”
In regard to the other explanation of “nonexistence of an intrinsic nature,” it says
“an existent thing is empty of an existent thing, a nonexistent thing is empty of a nonexistent thing”— P18k P25k
the existent thing and an intrinsic nature are an existent thing and an intrinsic nature; and the nonexistent thing and an intrinsic nature are a nonexistent thing and an intrinsic nature.759 In this construction, from the words nonexistent thing it is realized that an existent thing does not exist whereby an existent thing, as well as a nonexistent thing, are grasped; and from the words nonintrinsic nature it is realized that it is not an intrinsic nature whereby an intrinsic nature, as well as a nature from something else, are grasped. Those four emptinesses are called “the emptiness of the nonexistence of an intrinsic nature.”
“An existent thing” P18k P25k
arises from those conditions,760 so associate the words “existent thing” with compounded phenomena. Therefore, it says
“an existent thing is empty of an existent thing.” P18k P25k
Associate the words
with uncompounded phenomena. Therefore, it says
There it means an existent phenomenon is separated from an essential nature of an existent thing, and a nonexistent phenomenon is separated from an essential nature of a nonexistent thing.
is knowledge and seeing because the thoroughly established state left over when the imaginary state of phenomena is eliminated is the intrinsic nature of knowledge and seeing. That is why it is so called. There, the emptiness of knowledge
and the emptiness of seeing
so, the emptiness of those two intrinsic natures is the
“basic nature… called the emptiness of an intrinsic nature.” P18k P25k
“Whether the tathāgatas arise or whether the tathāgatas do not arise”— P18k P25k
that
that
that marks what
is not made by something else—a “tathāgata” and so on that is other, so
is said of what does not have a maker that is other.
3. Great Vehicle of all the meditative stabilizations
Then, in order to set the scene for the Great Vehicle of all the meditative stabilizations, it says
and so on. The one that like a hero761 does the work of the meditative stabilizations, causes an experience of the range of all meditative stabilizations, and pervades them totally is called the śūraṅgama.
Nonconceptual, extraordinary states of mind without outflows of buddhas and bodhisattvas are called meditative stabilization because they privilege nondistraction and activity that is not carried out with thought construction. Those meditative stabilizations are not concentrations, because concentrations are included in the activity of those who have form. And even though they are one in their nature as states of mind, through the force of earlier endeavors, insofar as they are catalysts for different distinct activities [F.123.b] they are set forth with different names governed by the work they do.
4. Great Vehicle of the applications of mindfulness
“Furthermore, Subhūti, the Great Vehicle of bodhisattva great beings is this: the four applications of mindfulness.”762 P18k P25k
Here it is called a foundation763 of mindfulness because mindfulness is placed close by, hence the foundation is the four—
and764 they are referred to with the locution applications of mindfulness.
It is mindfulness, and it is an application, so, since it is said to be an application of mindfulness, it is the four mindfulnesses for not forgetting and for guarding the objects of the four dharmas that are its objects. Because its objective supports are four it is called the four applications of mindfulness.
Here the earlier teaching is about all four applications of mindfulness in the Great Vehicle system,765 and the latter is a teaching about the application of mindfulness to the body alone, in six parts in accord with the śrāvaka system.
the body is reckoned to be the inner being. When they are viewing it, they are said to be “viewing in a body the inner body.” When they are viewing the body of form766 that is outer, not reckoned to be the being, they are said to be
When they are viewing somebody else’s body, reckoned to be an outer being, they are said to be
When, having taken the inner form reckoned to be the being as the objective support, feelings, mind, and dharmas arise, take them to be
When they arise from having taken the outer form not reckoned to be a being as the objective support, they are called
When [F.124.a] they arise from having taken the form of somebody else counted as a being as the objective support, they are called
Alternatively, “while viewing in a body the inner body” is said to be when they take the six sense fields as their objective support; “while viewing in a body the outer body” is said to be when they take outer form not included in and not informed by the faculties as their objective support; and “viewing in a body the inner and outer body” is said to be when they take form not included in the six sense fields, but taken as inner, as their objective support. Connect the “feeling, mind, and dharmas” that have arisen from having taken those three forms as their objective support threefold767 as well.
As another alternative, when taking the materiality of the inner elements768 included in one’s own body as the objective support it is called inner; when taking the outer elements of somebody else as the objective support it is called outer; and having made that materiality of the elements into the cause, when taking the elemental faculties and their objects as the objective support it is called inner and outer. Again, understand the “feeling, mind, and dharmas” that have arisen from having taken those three forms as their objective support threefold as well.
As another alternative, when they are viewing in a body an inner body that has consciousness they are said to be “viewing the inner body, feeling, mind, and dharmas”; when they are viewing the black and blue and so on, which has no consciousness, they are said to be “viewing outer body, feeling, mind, and dharmas”; and when they are viewing what is naturally happening to the form of a body that has no consciousness and is black and blue and so on, which had consciousness in the past, and the same thing naturally happening to this body that has consciousness, and which will also in the future have no consciousness, as equal, they are said to be “viewing inner and outer body, feeling, mind, and dharmas.” [F.124.b]
“Viewing in a body the inner body” means they “dwell while viewing,” reflecting769 on an inner body labeled770 body, that is they “dwell” dwelling by way of not apprehending anything—by way of not seeing an actual person there, or actual dharmas there.
To explicate dwelling by way of not apprehending anything, it says
It means these “speculations” with the perception of it as “the body”: that it is “the body”; or that it is permanent, impermanent, pleasure, suffering, with a self, selfless, calm, not calm, empty, or not empty; or that it has a sign, is signless, is wished for, is wishless and so on. They are “without indulging” those.
means viewing based on paying attention to not apprehending anything and not speculating that it is this or that.
they are “enthusiastic” because they apply themselves perfectly by practicing continually and practicing respectfully; “introspective” because they pay attention perfectly, viewing with wisdom and introspection; and “mindful” with the mindfulness that is not forgetting, that guards, and that prevents distraction.
Then, to teach the benefits of those—of perseverance, wisdom, and mindfulness—it says “having cleared away ordinary covetousness and depression.” “Ordinary dharmas” mean ‘worldly dharmas’: the four of attaining, fame, pleasure, and praise, which give rise to mental attachment in an ordinary person; [F.125.a] and the four of not attaining, infamy, blame, and pain, which give rise to depression. To teach that such enthusiasm for meditation without apprehending anything is not stained by any of the worldly dharmas, it says “having cleared away ordinary covetousness and depression.”
Alternatively, to teach that they have stopped attachment and anger toward beings and compounded things based on not apprehending persons or dharmas, it says “having cleared away ordinary covetousness and depression.”
As another alternative, among all the obstructions, attachment that causes them to act on a desire for sense gratification, along with malice, are the main ones.771 To teach that they have stopped them is to teach that they have stopped all the obstructions.
feelings are subdivided into the three feelings that come about based on happiness, suffering, and indifference, which are further subdivided into six based on physical and mental feelings, together with nonspiritual and spiritual ones, and those “based on greed and based on transcendence.”773 Having undertaken an analysis of them based on the one who feels being the self or the dharmas, having so viewed, they “dwell” dwelling by way of not apprehending anything.
Similarly, they “dwell while viewing” by way of not apprehending a self or dharmas, based on the division of mind into “a greedy state of mind and a mind free from greed, a mind with hate and free from hate, a mind with delusion and free from delusion, a mind collected and distracted,” and so on.774
“In dharmas.” Construe this as follows: In the aggregates, constituents, sense fields, obstructions, branches of awakening, noble truths and so on that are the dharmas. [F.125.b] They “dwell” based on them. They meditate on entering into becoming absorbed in them, “not apprehending” any falsely imagined dharma.775
Having thus taught the four applications of mindfulness in the bodhisattva vehicle system, wanting to teach in six parts just the application of mindfulness to the body by way of the teaching in the śrāvaka system, it says they
and so on. It teaches from six points of view: from the viewpoint of the way they carry themselves, from the viewpoint of being clearly conscious, from the viewpoint of breathing in and breathing out, from the viewpoint of the presentation of the constituents, from the viewpoint of the thirty-two aspects, and from the viewpoint of the unpleasantnesses.
There, first, teaching from the viewpoint of the way they carry themselves, it says
It teaches these ways they carry themselves in three parts: big, middling, and small.
The four ways they carry themselves when going on a long path are termed big. The first section of the text is an explanation based on that.776
The four ways they carry themselves when practicing during the period of entering a settlement to beg or when seeking to go from one temple to another temple are middling, and governed by that,
teaches the second.777
The four ways they carry themselves when going to physically relieve themselves—when going to a place to urinate or defecate and so on—are small. Based on that,
teaches those.
and so on, is just small.
The carrying out of all activities is understood analytically in five ways: “I am doing this and that”; “I have to do this and I must not do that”; “this is the right time and that is the wrong time”; “I should do it like this [F.126.a] and I should not do it like that”; and, “it should be done for that purpose.”
and so on, is a further explanation of that. And then, in the section of the passage on the small way they carry themselves,
is going over there, and
is returning. They
viewing form without thinking about it, without having made a prior decision to do so. Alternatively, “looking around” is looking in front;
is looking in another direction.
retracted, and
extended, their shoulders, arms, legs, limbs, and extremities in these or those activities. Their large robe is the
and the robes other than that are the
The receptacle for alms is
They
cooked rice and so on;
beverages and so on; have
vegetables and so on; and
milk, yogurt, and molasses and so on. They are
at the wrong time, when traveling on a path and so on or when oppressed by the heat and so on. It is
by gazing off into the directions and so on, splashing water and so on, and wiping the face and so on. They have
treading and so on;
attending on a guru and so on;
in a cross-legged posture and so on;
by sleeping at the right time in the way a lion sleeps;
by not falling asleep during a period of five watches;779
perfect discourses explaining the doctrine;
thinking about and pondering, and so on, the meaning of the doctrines heard and taken up in the mind; and are
when working hard at insight and calm abiding.
This means [F.126.b] they make mindfulness and introspection primary and concentrate well on ‘I am breathing in.’
When beginners are persevering at mindfulness and introspection their body and mind become pliant and the in and out breaths gradually become more and more subtle. It becomes more and more difficult to pay attention. At that point practitioners lengthen their breath and make themselves pay attention.
Some say to take a rest you should meditate by sometimes shortening it and sometimes lengthening it.
Others say “long” is the ordinary breathing in and out, and “short” is breathing in and out from time to time. In
the “skillful potter” is the one who is well trained and the “potter’s apprentice” the trainee. It mentions them both to teach that the complete yogic practitioner and the beginner are similar.
From the viewpoint of constituents and from the viewpoint of the body are easy to understand.782
which is to say, the worms have gotten into it. In all the past this784
in the future as well it
and in the present it also
The two—the
section and the
section—are the “savaged” unpleasantness786 divided in terms of the present and past. The two787—the
section, and the section when all the three788 are no longer there—are the “bloodied” [F.127.a] unpleasantness. The two—
section, and the
section—are the “torn asunder” unpleasantness. The section on being
in one and in all the directions is just a subdivision of that. The next two sections789 are the “bare-bones” unpleasantness—where they are not colored and have not crumbled, and where they are colored and have crumbled, are just divisions of that.
Thus, there the unpleasantness is eightfold: bloated, black and blue, putrid, cleaned out by worms, savaged, bloodied, torn asunder, and bare-bones. As for the one “cleaned out by worms,” the one that is “burnt” is just that too.
There, first of all is paying attention without apprehending anything. There are five of viewing a body that has consciousness, and eight unpleasantnesses where there is no consciousness, and an explanation of mindfulness of the body in thirteen parts, so the passage has fifteen sections.790
[B12]
5. Great Vehicle of the right abandonments
They are “right efforts,” that is to say, perseverance, because they put the mind to work in the right way.793 Furthermore, because that perseverance is of four types on account of specific practices, it says “four.” They
Perseverance is of four types: armor-perseverance, practice-perseverance, perseverance by not getting depressed, and perseverance through skillful means, so it says “four.”795 The first makes them buckle on armor, thinking “I will do it like this.” About this, it says [F.127.b] “generate the desire.” Then they exert themselves in practice in line with the armor they have buckled on. About this, it says “making an effort at it.” Then, even if it becomes very difficult,796 without getting depressed they try even harder. About this, it says “making a vigorous attempt.” Then they forsake the practice without skillful means and establish themselves in perfect skillful means. The two—“tightening up the mind” and “perfectly settling it down”—teach this. When the mind is overly relaxed, they tighten it by paying attention to tightening up, hence it says “tightening up the mind”; and when the mind becomes agitated they perfectly settle it down by paying attention to becoming collected, hence it says “perfectly settling it down.”
6. Great Vehicle of the legs of miraculous power
They are “legs of miraculous power” because they serve as the underpinning and foundation of miraculous powers termed extraordinary dharmas. They are four:
“yearning… perseverance, concentrated mind, and examination.” P18k P25k
Thus, when certain persons generate a strong desire to cultivate the wholesome dharmas and they have practiced solely on account of the power of the “yearning” to do that, they ponder well, think about and pay attention to nothing else, and their mind becomes single-pointed. That meditative stabilization that is produced, governed by their desire to do it, is called
“yearning… meditative stabilization.” P18k P25k
When certain persons practice with the perseverance of the four right efforts, when they have practiced striving perfectly to eliminate the unwholesome and produce the wholesome, their minds become single-pointed. That meditative stabilization that is produced, governed by their perseverance at it, is called
When certain persons have engaged in training their minds, they cause them to settle down with calm abiding, tightening, and equanimity as the cause, and, through the power of training their minds, their minds abide in single-pointedness. That meditative stabilization that is produced, governed [F.128.a] by the concentrated mind, is called
“concentrated mind… meditative stabilization.” P18k P25k
When certain persons practice perfectly and stop what is improper and correctly pay attention, when they are not ensnared and become habituated to things that counteract becoming ensnared so that they do not do the bad unwholesome things they were used to doing, they reflect like this: “Am I not doing the bad things I am used to doing?” Even while they are reflecting like that they also think: “I must fully examine whether those bad unwholesome things exist and am I not doing what I am used to doing, or whether they do not exist and I am not doing what I am used to doing.” They direct their attention to such an examination and meditate perfectly. When they exert themselves based on paying attention to the examination of that, the meditative stabilization that arises is called
“endowed with an examination… meditative stabilization.” P18k P25k
After the four meditative stabilizations have come about and the snares are distant, they make a further vigorous attempt to eliminate the residual impressions with the above four right efforts. When they make the vigorous attempt, the eight dharmas of the
arise. These are the yearning intention to generate the ordinary and extraordinary absorptions, the resolve to overcome all unwholesome dharmas, the faith in qualities attained at higher stages, the pliancy when that has gone before, the mindfulness and introspection factors in that, the introspection on the insight side, the mind that is actively concerned with that, and the relaxation when there is no degeneration of the mind. This means they
the meditative stabilization that is a
extraordinary
“miraculous power endowed with” P18k P25k
the aforementioned “yearning… meditative stabilization” and the eight dharmas of the “volitional effort to eliminate”— [F.128.b] yearning, perseverance, faith, pliancy, mindfulness, introspection, intention, and equanimity.
“isolation” is from defilements;
is from suffering existence;
is of suffering; and
is of all the aggregates.
is because of eliminating the truth of origination;
is because of making the truth of cessation directly known; and
is because of meditation on the truth of the path.
Alternatively, it is on account of the aggregate of morality that it is “based on isolation,” on account of the aggregate of meditative stabilization “based on detachment,” on account of the aggregate of wisdom “based on cessation,” and on account of the aggregate of liberation “transformed by renunciation.”
7. Great Vehicle of the faculties
As for the fourth,799 when the practitioners of the preparation for reality governed by all four such conditions800 see the sign that a special dharma is going to emerge, the certainty that the special dharma will emerge arises, and at that time a confidence about what the Teacher and the śrāvakas have attained arises. When they have such confidence, it is called the
because it is a faculty in charge of the emergence of the transcendental extraordinary dharma at the higher stage. On account of the power of the faith a surpassing perseverance arises. It too is similarly called the
because it is a faculty in charge of the emergence of the transcendental extraordinary dharma. Connect this in the same way with the
and so on, as well.
8. Great Vehicle of the powers
As for the fifth, when their faith itself gets stronger and no one at all, be it the gods, Māra, or Brahmā, can withstand it, whatever their qualities, and they are not trapped in the snares of the defilements, it is called the
Just because it is not overwhelmed for the same reasons just explained,
and so on become hard to withstand. The practitioners with those powers are powerful, so having overcome all the powers of Māra they are really prepared. Therefore, they are called powers.
When those five faith faculties and so on have been developed they become the wholesome roots that are aids to knowledge that penetrates true reality: the warmed, the peaked, the forbearance, and the highest ordinary dharma. During the period of the warmed and peaked they are called faculties; during the forbearance and highest ordinary dharma periods they are called powers.
9. Great Vehicle of the limbs of awakening
There, immediately after “the highest ordinary dharma,” when all five801 have become extremely strong they become branches of the path of seeing, the correct realization of reality. Thus
dharmas that are
arise. The three,
“examination of dharmas, perseverance, and joy,” P18k P25k
are the insight factors;
are the calm abiding factors; and
is on both sides.
10. Great Vehicle of the path
There they see that by attaining those [seven limbs], of their afflictions, the ones eliminated by seeing have been eliminated but the ones eliminated by meditation have not been eliminated. So, to eliminate them they meditate on the noble path that is eightfold, and in the three aggregates. There,
are the aggregate of wisdom;
of morality; and the two,
“right mindfulness and right meditative stabilization,” P18k P25k
Because that path systematized as eightfold, furthermore, has eliminated all the defilements of noble trainees, and is the path that witnesses freedom directly, it is called
“the eightfold noble path.” [F.129.b] P18k P25k
Those are teaching the Great Vehicle of the dharmas on the side of awakening.
11. Great Vehicle of the liberations
“Furthermore, Subhūti, the Great Vehicle of bodhisattva great beings is this: the three meditative stabilizations that are the three gateways to liberation. What are the three? They are the emptiness meditative stabilization, the signless meditative stabilization, and the wishless meditative stabilization.”802 P18k P25k
Among them, the single-pointed mind that sees, as an image of the empty, the inexpressible marked as the thoroughly established phenomenon, which is separated from the marks of the objective range of foolish beings marked as falsely imagined, is the emptiness meditative stabilization.
That attention, in the form of a single-pointed mind, to calmness in the image of a spacelike signlessness, which is a separation from the representation of the true reality that is a thoroughly established functioning thing, an image of a sign that causes all conceptual thought construction, is the signlessness meditative stabilization.
Also, having grasped true reality—the functioning thing thoroughly established on account of an other-powered phenomenon—and having thought about such an extremely purified functioning thing, that “the affliction of it with the afflictive emotions that arise from a representation of thought construction on account of an other-powered phenomenon would be disgrace”; and having then perceived it as discordant and thought, “From now on may I not wish for and remain in those three realms”—such an attention, in the form of a single-pointed mind, is the wishlessness meditative stabilization.
Seeing that the falsely imagined are without marks is “the emptiness meditative stabilization”; seeing thoroughly established phenomena as having the mark of calmness is “the signless meditative stabilization”; and seeing other-powered phenomena as discordant803 is “the wishless meditative stabilization.” There, because of the absolute nonexistence of what is marked as falsely imagined, it says804
“that which is the stability of mind when it understands analytically that all dharmas are empty of their own marks is the emptiness gateway to liberation. [F.130.a] It is called the emptiness meditative stabilization.” P18k P25k
Because it is the mark of a thoroughly established phenomenon, all dharmas are marked by signlessness, so it says
“that which is the stability of mind when it understands analytically that all dharmas are without a causal sign is the signlessness gateway to liberation. It is called the signlessness meditative stabilization.” P18k P25k
Because it is pure in its true dharmic nature and, because it is caused by afflictions and so on plucked out of thin air, it is not something that exists, that which is the occasioning of anything marked as meritorious, unmeritorious, or immovable does not ultimately exist, so, since all dharmas do not occasion anything, it says805
“that which is the stability of mind when it understands analytically that all dharmas do not occasion anything is the wishlessness gateway to liberation. It is called the wishlessness meditative stabilization.” P18k P25k
12. Great Vehicle of the knowledges
In regard to the Great Vehicle of the knowledges, all
are the Great Vehicle.
Among these, “This is suffering. This is the origin of suffering. This is the cessation of suffering. This is suffering not produced in the future,”
Even though it is in four parts, here, having taken up the last, knowledge of the fact that suffering will not arise in the future—that its continuum is cut—it
Therefore, it says it is
means knowledge that all the primary afflictions and the secondary afflictions and the karma that constitute the origin have been eliminated.
is knowledge that the five appropriating aggregates are extinguished.
“The knowledge of the eightfold noble path” P18k P25k
is knowledge of the cause of the cessation of suffering, that this path and this realization block suffering.
is on the Kṛtāvin level.807 This knowledge directly perceives it.
is a consciousness that birth in a form of life in suffering existence does not exist, which is to say the
is the knowledge of subsequent purity.808
is the direct realization of freedom that apprehends that nonproduction or emptiness.
is the knowledge that apprehends those.
is knowledge of someone else’s thoughts.
“mastery” is making yourself thoroughly familiar with something, the same as “meditation.” Mastery is also the same as “totally vanquishing” bad, unwholesome dharmas.812 There, in the earlier idea, knowledge that accomplishes the final result is mastery. In the second idea, cognition that vanquishes and extinguishes all that is bad is knowledge of mastery. Hence, it says
There, the earlier one teaches in brief that the knowledge of mastery explained below is just that, so it is not being explained again.813
There,
A sound is an expression. Name and label are synonyms. The understanding of whatever the languages—whatever the expressions in the hells, among the animals, of humans, and of gods and so on—is “knowledge in accord with sound.”
13. Great Vehicle of the three faculties
the three faculties are the Great Vehicle because they are the differentiators of the generators those in the Śrāvaka and Pratyekabuddha Vehicles use for purification dharmas.
facilitates the path of seeing;
facilitates both;814 and
facilitates the nontrainee path.
it says “without appearances” because for bodhisattvas on the path of seeing there is no appearance of any phenomenon apart from suchness. It says “tame the arrogance” because it eliminates the afflictions.
14. Great Vehicle of the three meditative stabilizations
These are
and so on. There are three meditative stabilizations because there has to be a realization of gross, middling, and subtle movement of thought. “With applied thought and with sustained thought” is the gross;
“without applied thought with only sustained thought” P18k P25k
is the middling; and
“without either applied or sustained thought” P18k P25k
is the subtle.
15–16. Great Vehicle of the mindfulnesses and the five absorptions
The mindfulnesses… concentrations… and immeasurables and so on815 are to bring beings to maturity, to gather them, to gain control over them, and to bring the buddhadharmas to maturity and so on.
“the four immeasurables” P18k P25k
are “immeasurable” because they focus on immeasurable beings, are the cause of an immeasurable accumulation, are the cause of the attainment of immeasurable dharmas, and are the object of an immeasurable knowledge.
There, there are three types of love: the one that takes beings as its objective support on the devoted course of conduct level, the one that takes suchness as its objective support on the first to the seventh levels, and from the eighth level on up the one that does not apprehend anything.
There are also three types of compassion: the one that takes suffering beings as its objective support, the one that takes beings who are involved in much misconduct as its objective support, and the one that takes beings without the necessary conditions for freedom as its objective support.
There are also three types of joy: the one that takes happy beings as its objective support, the one that takes those who have accumulated their collections as its objective support, and the one that takes those who have experienced the taste of the good doctrine [F.131.b] as its objective support.
And there are also three types of equanimity: the one that, when conducting themselves for the welfare of others, apprehends those who are fortunate and those without good fortune; the one that apprehends in a state of equanimity the conditions of attaining and not attaining and so on governing an ordinary person’s life;817 and the one that apprehends, in respect to the completion of the accumulations, when is and is not the time.
There,
teaches that it is endowed with good qualities;
and so on teaches the actual good qualities. Again, the good qualities are three: greatness, unity, and the elimination of enmity. It teaches that the mind is great in three ways: because of intention, increase, and objective support. There it is great because of its intention so it says “vast”; it is great because of its increase so it says
and because it has immeasurable beings for its objective support it is great because of its objective support, so it says
It is a unity because it is without thought construction and in the form of love alone, so it says
because it is not harmed by outer beings it says
because it is not harmed by external and karmically occasioned things it says
which is to say, it is not harmed by attachments, poisons, fire and so on.
As for
“the four concentrations,”818 P18k P25k
the first is
detached from both sense objects—from the afflictive emotion of desire, and from the bases—because of detachment from a state accompanied by it and because of detachment from having those bases as its objective support.
is detachment from what is included in physical, verbal, and mental wrongdoing: harsh punishments, striking with weapons, [F.132.a] wars, arguments, battles, making deceitful statements, harming, lying and so on—anything caused by the afflictive emotion of desire. Because of not seeing
as faults, this concentration that counteracts desire for sense gratification is accompanied by those two.
it is born of detachment from sense objects or from being detached from wrongdoing.
It has
because the body and mind are pliable, and do what they do with a sense of ease, because, having reached the desired goal, it is separated from all the defective states.820
In the second concentration, having seen the causal signs of the meditative stabilization as faulted by the presence of applied and sustained thought, the mind recoils from them. Having made the causal signs of the meditative stabilization without applied and sustained thought attractive to the mind, and separated it from being distracted by distracting objects, the mind, focused single-pointedly in a unified fashion, is calm and placed in a serene confidence. Therefore, it says
“relieved of applied thought and sustained thought, with an inner serene confidence.” P18k P25k
With the mind thus settled close by,821 having passed beyond the danger from applied and sustained thought and states where they are an obstruction, because of habituation to the meditation they attain a state where the danger and obstruction do not exist. Therefore, it says
They are
“without applied thought and without sustained thought” P18k P25k
because they have eliminated, in each and every way, applied and sustained thought.
In the third concentration,
“because they are free from attachment to joy they abide in equanimity, and with equanimity and recollection and introspection experience happiness with their body.” P18k P25k
For those who think abiding in equanimity, and experiencing pleasure, are mutually exclusive, it teaches a practice where [F.132.b] they do not exclude each other. In this concentration, applied and sustained thought have been eliminated, as well as enjoyment, so without obstructions they “abide in equanimity.” Furthermore, in order not to open up any opportunities for paying attention to perceptions of enjoyment they remain mindful. In order not to cause those that have been produced to arise, as they have again and again, they remain at their post with wisdom.822 Therefore it says
Thus in equanimity, those staying at their post, having eliminated the feeling of enjoyment that causes the mind to become distracted, produce a feeling of extreme calm, a calm in which there is no enjoyment, and that also at that time causes an experience of a pleasurable feeling and an experience of the pleasure of pliancy in their physical body and mental body. Thus it says
“experience pleasure with their body… about which the noble beings say, ‘They have equanimity and recollection and dwell in pleasure.’ ” P18k P25k
In the lower two concentrations such pleasure and equanimity do not exist. In the one above, equanimity but not pleasure exists. Therefore, since just this third concentration is the abode of pleasure and equanimity, the buddhas and the buddhas’ śrāvakas say primarily of just those in this concentration that “they have equanimity and recollection and dwell in pleasure.”
In the fourth concentration
This teaches that this fourth concentration has forsaken the pleasure with which the third concentration is endowed. That they also
includes in the explanation what has been forsaken by the second concentration. That they “earlier”
teaches that enjoyment has been forsaken in the third concentration. That they “set to rest”
teaches that it has been forsaken by the second concentration as well. Because an extremely purified [F.133.a] equanimity, recollection, and introspection are obtained here, what have been forsaken earlier are included.
Because these four feelings823 have been forsaken it also has a feeling beyond them that is neither pleasure nor suffering, so it says
“Extremely pure equanimity and recollection” P18k P25k
teaches the cause of the fourth concentration’s immovability.
As for the teaching about the four formless absorptions,824
“totally transcending perceptions of form” P18k P25k
teaches that color perceptions endowed with blue, yellow, red, white and so on have become nonexistent because they are disgusted by them and separate from attachment to them through an increase in admiration for the space-like. Hence, on account of habituation to the meditation on an admiration for the space-like, they transcend those perceptions of form and so on, and all the perceptions of obstruction from pillars, walls, planks and so on, caused by many various layers of colors, do not arise, so it says
“setting to rest perceptions of obstruction.” P18k P25k
When they have disappeared, the energy in the various perceptions of food, drink, vehicles, clothes, ornaments, homes, parks, mountains and so on that are expressed in many various forms stops operating, so it says,
“not paying attention to perceptions of difference.” P18k P25k
Because all those perceptions apprehending form have been destroyed, an admiration in the form of endless space comes about, so it says
“in endless space they perfectly accomplish and dwell in the station of endless space.” P18k P25k
“Totally transcending the station of endless space, in endless consciousness”— P18k P25k
that consciousness on account of which the consciousness that is an admiration in the form of endless space is an admiration in the form of endless space—having taken that itself as endless, [F.133.b] they want to become absorbed in the station of endless consciousness, so they recoil from the perception of the station of endless space and admire the state of consciousness as endless. Therefore, it says endless consciousness.
“Totally transcending the station of endless consciousness”— P18k P25k
they move off from endless consciousness, and when they search for some other objective support besides consciousness they find nothing material or nonmaterial at all. When they do not find that objective support they transcend even the station of endless consciousness. They take just the station of nothing-at-all as their objective support and, having meditated on it, become absorbed in it. Therefore, it says
“in nothing-at-all they perfectly accomplish and dwell in the station of nothing-at-all.” P18k P25k
“Totally transcending the station of nothing-at-all”— P18k P25k
having come to see the perception of the station of nothing-at-all as flawed by grossness, they recoil from the perception of the station of nothing-at-all. Earlier, during the period of absorption into the station of nothing-at-all they recoiled from the perception of something being there. Now they recoil from the perception of nothing at all, so it is
“neither perception,” P18k P25k
which is to say, it is not like a mindless absorption in which there is the cessation of all perceptions in each and every way, but rather the emergence of a perception without causal signs, because it is extremely subtle. Therefore, it says
As for the teaching about the eight deliverances,
means they have reached the absorption that apprehends inner form and are absorbed in apprehending outer forms. Of them, furthermore, it will be explained that the two earlier deliverances [F.134.a] are just the unpleasantness, which is to say they are in their nature the first and second concentrations. The third deliverance is in its nature the fourth concentration and furthermore has nonattachment as its intrinsic nature.
About these, furthermore, having become absorbed in the first concentration, the absorption that apprehends hair and so on, which counteracts the attachment those living in the desire realm have to color, when they then take a black and blue corpse and so on outside as their objective support and enter into absorption in the first concentration, it is said “with form they see forms.” Similarly, when they enter into absorption in the second concentration, which counteracts the attachment of those at the first concentration level to color, it is also said “with form they see forms.” It says “with form” based on their apprehending inner form, and it says “they see forms” based on the absorption apprehending outer forms.
As for the second,
“with the perception of form inside, they see forms outside” P18k P25k
means when certain yogic practitioners not absorbed in the absorption apprehending hair and so on inside, apprehend a black and blue corpse and so on outside, they become absorbed in the first concentration, which counteracts the attachment those living in the desire realm have to color, or in the second concentration, which counteracts the attachment of those at the first concentration level to color.
is the pleasant deliverance. They cultivate it in order to make themselves feel joy when their minds are cowed from having meditated on the unpleasant, or, when they pay attention to their own pleasing form as in fact pleasing, to see whether, based on an attachment to color and so on, their minds change or do not change. So, taking a beautiful form and so on as their objective support and becoming absorbed in the fourth concentration is called “admiration for the pleasant.” It is said that even though [F.134.b] there is no conceptualization of “pleasant” and so on in the moment of absorption, the locution is used governed by it being there earlier.
I have already explained the formless deliverances.825
are the eight—the concentrations and the formless absorptions—and the cessation of perceptions and feelings.
[B13]
17. Great Vehicle of the ten powers827
In regard to the ten powers of a tathāgata, they are the following.
First power
There, what is “the possible” and what is “the impossible”?
An unpleasant maturation from wrongdoing is possible; a pleasant maturation is impossible. A pleasant maturation from good deeds is possible; an unpleasant maturation is impossible.
Poverty from miserliness is possible; great wealth is impossible. Great wealth from giving is possible; poverty is impossible.
Birth in a bad form of life from immorality is possible; birth in a good form of life is impossible. Birth in a good form of life from morality is possible; birth in a bad form of life is impossible.
Physical ugliness from malice is possible; physical beauty is impossible. Beauty from patience is possible; ugliness is impossible.
No clear realization from laziness is possible; clear realization is impossible. Clear realization of the truths from perseverance is possible; not clearly realizing the truths is impossible.
Not entering into the secure state828 from distraction is possible; entering into the secure state is impossible. Entering into true reality through concentration is possible; not entering is impossible. [F.135.a]
Not reaching awakening with intellectual confusion is possible; reaching awakening is impossible. Reaching awakening with wisdom is possible; not reaching awakening is impossible.
Having a short life from killing is possible; having a long life is impossible. Having a long life from abandoning that is possible; having a short life is impossible.
Gaining great wealth from stealing is impossible; poverty is possible. Gaining wealth from abandoning that is possible; poverty is impossible.
Finding a wife who you have to compete for from adultery is possible; finding a wife who you do not have to compete for is impossible. Finding a wife who you do not have to compete for from abandoning that adultery is possible; not finding a wife who you do not have to compete for is impossible.829
Getting slandered is possible from lying; not getting slandered is impossible. Not getting slandered from abandoning that is possible; getting slandered from abandoning that is impossible.
Not getting unity from speaking behind a person’s back is possible; getting it is impossible. Getting unity from abandoning that is possible; not getting it is impossible.
Always hearing something unpleasant from shouting is possible; not hearing that is impossible. Always hearing something pleasant from abandoning that is possible; not hearing that is impossible.
Your words not being treated with respect from idle chatter is possible; your words being treated with respect is impossible. Your words being treated with respect from abandoning that is possible; your words not being treated with respect is impossible.
Wealth dissipating from covetousness is possible; its not dissipating is impossible. Wealth not dissipating from abandoning that is possible; its dissipating is impossible.
Going to hell from malice is possible; going to a good form of life is impossible. Going to a good form of life is possible from abandoning that.830
Not reaching the noble path with a wrong view is possible; [F.135.b] reaching it is impossible. Reaching the noble path with a right view is possible; not reaching it is impossible.
Not obtaining the meditative stabilizations from a crime that brings immediate retribution is possible; obtaining them is impossible. Obtaining them from being moral is possible; not obtaining them is impossible.
Not obtaining831 forbearance in accord with the four noble truths with a view that apprehends something is possible; obtaining it is impossible. Obtaining forbearance in accord with the four noble truths from abiding in emptiness is possible; not obtaining it is impossible.
A girl who might become a wheel-turning emperor, or an Indra, Brahmā, Vaśavartin, or buddha, is impossible; a boy who might become one of those is possible.832
An eighth person833 who gets up from his seat without having gained the result of stream enterer is impossible; one who gets up having gained the result of stream enterer is possible. A once-returner who takes a third existence is impossible; one who does not take one is possible. A non-returner who returns to this world is impossible; one who does not return is possible. A worthy one who links up with another existence under the force of afflictions and karma is impossible; one who does not is possible.
That bodhisattvas who have obtained forbearance for dharmas that are not produced are irreversible is possible; that they are reversible is impossible. That bodhisattvas seated [F.136.a] at the site of awakening will get up from their seat before fully awakening to unsurpassed, perfect, complete awakening is impossible; that they will get up fully awakened is possible.
That there are residual impression connections in a buddha is impossible; that they have been eliminated completely is possible. That the knowledge of a tathāgata is obstructed by anything at all is impossible; that it is totally unobstructed is possible. That anyone sees the top of a tathāgata’s head is impossible; that nobody sees the top of a tathāgata’s head is possible. That tathāgatas appear to change their minds is impossible; that they do not appear to do so is possible. That the minds of tathāgatas might become distracted is impossible; that they are always in meditative equipoise is possible. That tathāgatas might speak falsely is impossible; that they would not speak falsely is possible. That there might be a mistake in what the buddhas say is impossible;834 that there never is, is possible. That tathāgatas would fear or be scared of anything is impossible; that tathāgatas are totally without fear and not scared by anything is possible.
Second power
This is the knowledge of the lords with which they
There is, for instance, the past undertaking of action arisen from a wholesome cause and separated from an unwholesome one, and the outcome of the wholesome cause in the future.836 There is also, contingent on a superior one837 in the present, the undertaking of an action arisen from an unwholesome cause and separated from a wholesome one, and the outcome of the unwholesome cause in the future. There are also, contingent on an inferior one in the past, those that will be contingent on a superior one in the future.838 [F.136.b] There are also, contingent on an inferior one in the present, those that will be contingent on a superior one in the future. There are also, contingent on a superior one in the present, those that will be contingent on an inferior one in the future. There are also, in the present and the future, those that will be contingent on an inferior one. There are also, in the present and the future, those that will be contingent on a superior one. And there are also the slight preparation in the past that will be an immense preparation in the future and the immense preparation in the past that will be a slight preparation in the future; as well as the small undertaking that becomes extremely special; the great undertaking that becomes much less special; the undertaking of action that is the cause of becoming a śrāvaka, the cause of becoming a pratyekabuddha, or the cause of becoming a buddha; that is done with suffering in the present and that matures into pleasure in the future;839 that is done with pleasure in the present and that matures into suffering in the future; that is done with suffering in the present and that matures into suffering in the future as well; and that is done with pleasure in the present and that matures into pleasure in the future as well. Thus, whatever the action, whatever the cause, whatever the maturation of all beings in times past, future, and present—the tathāgata knows them all.
Third power840
“The world with its various constituents and multiplicity of constituents”841— P18k P25k
they know with which disposition constituent842 there is an accumulation of the enactment of ordinary merit,843 and with which disposition constituent there is an accumulation of the immovable,844 an accumulation of births, an accumulation of freedom from attachment, an accumulation of afflictions, an accumulation of views, an accumulation of definite emergence, an accumulation of the causes of becoming a śrāvaka, an accumulation of the causes of becoming a pratyekabuddha, an accumulation of the causes of becoming a buddha, an accumulation of the causes of arising, [F.137.a] and an accumulation of the causes of destruction.
They know that the eye constituent, form constituent, and eye consciousness constituent, up to the thinking-mind constituent, dharma constituent, and thinking-mind consciousness constituent, are inner emptinesses, outer emptinesses, and inner and outer emptinesses; they know that the earth element, water element, fire element, wind element, space element, and consciousness element are like a magical illusion and a dream.
They know the desire realm, form realm, and formless realm that come about from the falsely imagined unreal.
They know that the compounded element is marked as brought about by the falsely imagined, and that the uncompounded element is marked as not being brought about.
They know that the defilement element is marked by being plucked out of thin air, and that the purification element is marked by the nature of clear light.
They know that the compounded element is marked by ignorance that is not fundamental, and that the nirvāṇa element is marked by being fundamental awareness. They know and teach dharmas like those.
This is the power of knowing “various constituents.”
Fourth power
They know who has an inherited disposition845 for attachment but an inclination to anger; an inherited disposition for anger but an inclination to attachment; an inherited disposition for attachment but an inclination to ignorance; an inherited disposition for ignorance but an inclination to attachment; an inherited disposition for anger but an inclination to ignorance; an inherited disposition for ignorance but an inclination to anger; an inherited disposition for attachment and an inclination to attachment; an inherited disposition for anger and an inclination to anger; [F.137.b] an inherited disposition for ignorance and an inclination to ignorance; an inherited disposition for attachment and anger and an inclination to attachment and anger; an inherited disposition for attachment but an inclination to attachment and ignorance; an inherited disposition for attachment but an inclination to anger and ignorance; an inherited disposition for anger but an inclination to attachment and ignorance; an inherited disposition for anger but an inclination to attachment and anger; an inherited disposition for attachment and ignorance but an inclination to attachment; an inherited disposition for attachment but an inclination to attachment and ignorance; an inherited disposition for anger but an inclination to attachment and ignorance; an inherited disposition for attachment and ignorance but an inclination to anger; an inherited disposition for attachment and anger but an inclination to ignorance; an inherited disposition for ignorance but an inclination to attachment and anger; an inherited disposition for attachment and anger and an inclination to attachment and anger; an inherited disposition for attachment and ignorance and an inclination to attachment and ignorance; an inherited disposition for anger and ignorance and an inclination to anger and ignorance; an inherited disposition for attachment, anger, and ignorance and an inclination to attachment, anger, and ignorance; an inherited disposition for attachment but an inclination to pride; an inherited disposition for anger but an inclination to pride; an inherited disposition for ignorance but an inclination to pride; an inherited disposition for pride and an inclination to pride; an inherited disposition for pride but an inclination to attachment; an inherited disposition for pride but an inclination to anger; an inherited disposition for pride but an inclination to ignorance; an inherited disposition for pride but an inclination to attachment and anger; an inherited disposition for pride but an inclination to attachment and ignorance; an inherited disposition for pride but an inclination to attachment, anger, and ignorance; an inherited disposition for attachment and anger but an inclination to pride; an inherited disposition for attachment and ignorance but an inclination to pride; [F.138.a] an inherited disposition for anger and ignorance but an inclination to pride; an inherited disposition for attachment but an inclination to wrong view; an inherited disposition for anger but an inclination to wrong view; an inherited disposition for ignorance but an inclination to wrong view; an inherited disposition for pride but an inclination to wrong view; an inherited disposition for wrong view and an inclination to wrong view; an inherited disposition for wrong view but an inclination to attachment; an inherited disposition for wrong view but an inclination to anger; an inherited disposition for wrong view but an inclination to ignorance; an inherited disposition for wrong view but an inclination to pride; an inherited disposition for wrong view but an inclination to attachment and anger; an inherited disposition for wrong view but an inclination to attachment and ignorance; an inherited disposition for wrong view but an inclination to attachment and pride; an inherited disposition for wrong view but an inclination to attachment and wrong view; an inherited disposition for wrong view but an inclination to anger and ignorance; an inherited disposition for wrong view but an inclination to anger and pride; an inherited disposition for anger but an inclination to anger and wrong view; an inherited disposition for wrong view but an inclination to ignorance and wrong view; an inherited disposition for wrong view but an inclination to ignorance and pride; and an inherited disposition for wrong view but an inclination to pride and wrong view. They know those types, and, similarly, those with an inherited disposition for the unwholesome but an inclination to the wholesome; an inherited disposition for the wholesome but an inclination to the unwholesome; an inherited disposition for the unwholesome and an inclination to the unwholesome; an inherited disposition for the wholesome and an inclination to the wholesome; as well as those short on execution but big on inclination; big on execution but short on inclination; big on execution and big on inclination as well; short on execution and short on inclination as well; as well as those with a belief that makes them destined to be wrong; with a belief that makes them destined to be correct; with an inclination to move to the desire realm, an inclination to move to the form realm, an inclination to move to the formless realm, an inclination to transcend the desire realm, an inclination to transcend [F.138.b] the form realm, an inclination to transcend the formless realm, and an inclination to transcend all three realms; those with an inclination to move from what is based on the inferior to what is based on the superior; an inclination to move from what is based on the superior to what is based on the inferior; an inclination to move from what is based on the inferior to what is based on the inferior; an inclination to move from what is based on the superior to what is based on the superior; and an inclination to existence, an inclination to escape, an inclination to the state of a śrāvaka, and an inclination to the state of a pratyekabuddha.
Fifth power
“Accurately knowing the stages of faculties and perseverance of other beings and other persons.” P18k P25k
They know dull faculties, middling faculties, sharp faculties, having no faculties, inferior faculties, and superior faculties; that this faculty of imagination gives rise to attachment, this to anger, this to stupidity, this to pride, and this to wrong views; that this gives rise to small afflictions, this gives rise to middling afflictions, and this gives rise to big afflictions; that this makes for good fortune, and this makes for an absence of good fortune; that with this they reach maturity, and with this they reach maturity for the time being;846 that with this faults become small, and with this they become small for the time being; that this gives rise to the wholesome and so on, this to objects of the senses, this to what is included in form, and this to what is included in the formless; that this gives rise to birth, this to freedom from attachment, this to calm abiding, this to special insight, this to a stream enterer, this to being temporarily obstructed [F.139.a] by seven suffering existences,847 this to having a single interruption,848 and this to being born in family after family and so on. They know types such as those and so on, and that this gives rise to the devoted course of conduct level, this the Pramuditā, and this the Vimalā and so on; and that this gives rise to the completion of the perfections, this to meditation on the dharmas on the side of awakening, this to bringing beings to maturity, this to the purification of a buddhafield, this to the forbearance for dharmas that are not produced, this to obtaining many types of meditative stabilization, this to obtaining the dhāraṇī doors, this to obtaining the clairvoyances, and this to obtaining the faculties and so on.
They know those with a faculty for giving who are practicing morality,849 and with a faculty for morality who are practicing giving;850 those with a faculty for giving who are practicing patience, and with a faculty for patience who are practicing giving; those with a faculty for morality who are practicing patience, and with a faculty for patience who are practicing morality; those with a faculty for giving who are practicing perseverance, and with a faculty for perseverance who are practicing giving; those with a faculty for morality who are practicing perseverance, and with a faculty for perseverance who are practicing morality; those with a faculty for patience who are practicing perseverance, and with a faculty for perseverance who are practicing patience; those with a faculty for perseverance who are practicing concentration, and with a faculty for concentration who are practicing perseverance; those with a faculty for concentration who are practicing giving, and with a faculty for giving who are practicing concentration; those with a faculty for concentration who are practicing morality, and with a faculty for morality [F.139.b] who are practicing concentration; those with a faculty for concentration who are practicing patience, and with a faculty for patience who are practicing concentration; those with a faculty for wisdom who are practicing giving, and with a faculty for giving who are practicing wisdom; those with a faculty for wisdom who are practicing morality, and with a faculty for morality who are practicing wisdom; those with a faculty for wisdom who are practicing patience, and with a faculty for patience who are practicing wisdom; those with a faculty for wisdom who are practicing perseverance, and with a faculty for perseverance who are practicing wisdom; and those with a faculty for wisdom who are practicing concentration, and with a faculty for concentration who are practicing wisdom.
They know and teach the appropriate doctrine to any of those with a faculty for the applications of mindfulness who are practicing the right abandonments, to any of those with a faculty for the right abandonments who are practicing the applications of mindfulness, and so on (connect the dharmas on the side of awakening like that); to any of those with a faculty for inner emptiness who are abiding in outer emptiness and so on (connect all the emptinesses like that); to any of those with the faculty of a śrāvaka who are practicing a pratyekabuddha’s awakening, to any of those with the faculty for a pratyekabuddha’s awakening whose practice would make them śrāvakas, to any of those with the faculty of a śrāvaka whose practice would make them pratyekabuddhas, to any of those with the faculty of a pratyekabuddha whose practices would make them śrāvakas, to any of those with the faculty for a pratyekabuddha’s awakening whose practice would make them buddhas, and to any of those with the faculty of a buddha whose practice would lead to a pratyekabuddha’s awakening; and to any of those with the faculty for saṃsāra whose practices are for escape, and to any of those with the faculty for escape whose practice is for saṃsāra.
Sixth power
Here the tathāgatas know the basic character of beings who are destined to be correct, and the basic character of beings destined and not necessarily destined to be wrong. They also know the paths that harmonize with those destined and not necessarily destined for perfection. In regard to those destined to be wrong, they know what is in harmony with what they do, while staying aloof. The bodhisattvas don armor for their sake.
They also know the threefold path of attachment. They know there is a path of attachment that comes about from something nice-looking; and a path of attachment that comes about when somebody is nice; and a path of attachment that comes about from the power of habituation in an earlier life. They also know there is a path of anger that comes about from the object of a malicious thought; similarly that is a wrath that comes about from something indicating [an object of an intense dislike];852 and that comes about from a prior cause. And they know there is a path of confusion that comes about with ignorance as the cause, that comes about with the view of the true body as the cause, and that comes about with doubt as the cause. They also know there is a slow path where clairvoyance is easy, and a quick path where clairvoyance is hard; a quick path where clairvoyance is easy, and a slow path where clairvoyance is hard; a path that fully completes the power of analysis but not the power of meditation, a path that fully completes the power of meditation but not the power of analysis, a path that fully completes them both, and one that does not fully complete them both; and also a path where the intention is perfect but the execution is not perfect, a path where the execution is perfect but the intention is not perfect, a path where both are perfect, [F.140.b] and one where both are not perfect; and also a path that purifies body but does not purify speech and mind, one that purifies speech but does not purify body and mind, one that purifies thinking mind but does not purify body and speech, and one that purifies body and speech but does not purify mind; and also one that purifies mind but does not purify body and speech; and also one that purifies body and mind but does not purify speech, and one that purifies body and speech but does not purify thinking mind, and one that does not purify any of them. They know a path of suffering here that becomes happiness beyond; a path of happiness here that becomes suffering beyond; one where there is suffering in both, and one where there is happiness in both; a path that is of benefit to themselves but not of benefit to others, of benefit to others but not of benefit to themselves, of benefit to both, and that does not benefit either; and also a path that results in the desire realm, that counteracts attachment to the objects of the senses; a path that results in the form realm, that counteracts attachment to form; a path that results in the formless realm, that counteracts attachment to formlessness; one with suffering existence as a result, with escape as a result, with a śrāvaka as a result, with a pratyekabuddha’s awakening as a result, and with a buddha as a result; a path of those predestined, and one of those not predestined; one that counteracts attachment to wrongdoing, counteracts obsession, counteracts residual impressions, counteracts attachment, counteracts anger, counteracts confusion, [F.141.a] counteracts pride, and counteracts views; and one that is a practice for accomplishing calm abiding, a practice for accomplishing special insight, a practice for accomplishing the perfections, a practice of cultivating the side of awakening, a practice that brings beings to maturity, a practice that brings the buddhadharmas to maturity, a practice for accomplishing the purification of a buddhafield, a practice that accomplishes the preparations for the levels, a practice for accomplishing clairvoyance, a practice for accomplishing the faculties, a practice for completely accomplishing the accumulation of merit, and a practice for accomplishing the accumulation of knowledge.
Seventh power
“Accurately knowing the defilement and purification of all concentrations, deliverances, meditative stabilizations, and absorptions.” P18k P25k
They know all the four concentrations—the first concentration and so on—the three meditative stabilizations that have applied thought and have sustained thought and so on, the four formless absorptions, and the nine serial absorptions, as well as their defilement and the cause of their defilement, their purification and the cause of their purification, and the causes of emergence from them.
There,853 the concentrations and so on become defiled through the power of improper attention, dedication to suffering existence, having various views, having an experience of the taste, and paying attention to an objective support. The concentrations and so on [F.141.b] that are absorbed in the branches of a concentration for special insight854 or for bringing beings to maturity, or that accomplish the clairvoyances or pay attention without an objective support and so on, become purified.
comes about through the power of absorption in the siṃhavijṛmbhita and avaskandhaka meditative stabilizations in direct and reverse order. Here tathāgatas are always in meditative equipoise, absorbed in meditative stabilization. Even if the meditative stabilization is singular, they become absorbed in and emerge from all meditative stabilizations. They demonstrate one meditative stabilization inside all the meditative stabilizations and emerge from it, just as it is found in the Sūtra.855
A single meditative stabilization, furthermore, does the work of all meditative stabilizations, and many meditative stabilizations do the work of a single meditative stabilization. They demonstrate a single emergence from all meditative stabilizations, demonstrate a variety of emergences from a variety of meditative stabilizations, and they demonstrate a single meditative stabilization from a variety of emergences. You can grasp these and so on as they are found in the Sūtra.
This is the power that “knows concentrations, deliverances, meditative stabilizations, and absorptions.”
18. Great Vehicle of the four fearlessnesses
“The four fearlessnesses”— P18k P25k
the first and second take their own welfare as their point of departure; the third and fourth take the welfare of others as their point of departure.
and so on—they are called “those leading a secluded religious life, and brahmins” because their wisdom makes them conceited. Others are called
because they have the perfect divine eye and know what others are thinking and so on. Others are called
because of their miraculous powers [F.142.a] and because they are incredibly powerful.
in the sense that they do not see any contradiction at all that would turn into a reason to
with them.
teaches their body hair bristles858—that they are not nervous and so on. On account of that, they announce that theirs is
a thoroughbred, because their physical actions are completely purified.
“Found fearlessness” P18k P25k
teaches they are not cowed and do not feel trepidation and so on when it comes to speaking. On account of that they
like
because their verbal action is completely purified.
teaches they have no doubt or feeling of being cowed in their minds. On account of that they,
because their mental actions are completely purified.
Similarly, connect these with them all.
19. Great Vehicle of the four detailed and thorough knowledges
realization as the speech of a tathāgata is the many scriptures in the form of the collections of statements, collections of names, and collections of syllables. It is detailed and thorough knowledge of dharmas because on account of it detailed and thorough knowledge of dharmas comes about, or because it is detailed and thorough knowledge of dharmas. The “meanings” are the collections of subject matter. The knowledge of those is “the detailed and thorough knowledge of meanings.”
Alternatively, “dharmas” are all cause and condition dharmas. The knowledge of them is “detailed and thorough knowledge of dharmas.” The knowledge of all the dharmas that are dependently originated results is “detailed and thorough knowledge of meanings.”861
Alternatively, “dharmas” are wholesome and unwholesome dharmas that have maturations. The knowledge of them is “detailed and thorough knowledge of dharmas.” The “meanings” are obscured, unobscured, and neutral dharmas. The knowledge of those is “detailed and thorough knowledge of meanings.”862
Alternatively, “dharmas” are all the dharmas [F.142.b] that are defilement and purification side dharmas when the truths of origination and the path are realized. The knowledge of them is “detailed and thorough knowledge of dharmas.” The “meanings” are all the dharmas included in the truth of suffering and the truth of cessation. The knowledge of those is “detailed and thorough knowledge of meanings.”
Alternatively, “dharmas” are all the intentions, tendencies, behaviors, beliefs, faculties, and so on of trainees. The knowledge of them is “detailed and thorough knowledge of dharmas.” The “meanings” are trainees who understand by way of a brief indication and by detailed explanation, those who need to be led and who are literalists,863 those who have big and little afflictions, those who have sharp and dull faculties, and those who have good fortune and have no good fortune, and so on. The knowledge of those is “detailed and thorough knowledge of meanings.”
“creative explanation” is the ascertainment of statements through just those many sorts of collections of names, and so on, well known in the world. Alternatively, “creative explanation” dharmas are all the sounds864 and expressions of humans living on the eighteen big continents,865 living in the sixteen major countries,866 living in the ninety-eight outer surrounding territories, and in the central country; of all animals in their birthplaces, of ghosts, and beings in the hells; of all asuras, nāgas, gandharvas, and kiṃnaras; of siddhas and mantradhāras; of musicians and actors and so on; of the desire realm gods of the Cāturmahārājika, Trāyastriṃśa and so on; of all the classes of Māras; and of all the classes of Brahmā and Śuddhāvāsa gods. The knowledge of those is “detailed and thorough knowledge of creative explanations.”
The knowledge of just those three sorts of knowledge is
The perfect demonstration, knowledge, and mastery867 of doctrine in harmony with the intentions and tendencies of those same beings is “detailed and thorough knowledge of confidence giving readiness to speak.”
In just a single instant, with the detailed and thorough knowledge of dharmas bodhisattvas take up perfectly the unbroken flows of the streams of doctrine of all buddhas that emerge in all regions of the world; in that very same instant, with the detailed and thorough knowledge of meanings they also take up the meanings of those doctrines; in that very same instant, with the detailed and thorough knowledge of creative explanations they demonstrate the doctrine with various creative explanations for various trainees in various regions of world; and with the detailed and thorough knowledge of confidence giving readiness to speak they cause those trainees to take up the true nature of dharmas directly.
20. Great Vehicle of the eighteen distinct attributes of a buddha
In their activities they do not go wrong physically, verbally, or mentally.
When worthy ones go to town and so on to beg food they are hurt by savage elephants, horses, bulls, and dogs, and by thorn bushes, poisonous snakes and so on; in the jungle they get scared by robbers, tigers, and leopards.868 Tathāgatas never go wrong from a lack of knowledge in these ways that worthy ones do. Tathāgatas are never robbed of mindfulness; they undertake activities for beings and are never found to be at fault.
The ways tathāgatas carry themselves beautify the world. Looking around, peering, pulled in, and stretched out869 and so on, they make all humans, gods, and Brahmās, and even all animals, feel content. Thus, always while going and coming and so on [F.143.b] the soles of their feet do not touch the ground. Tathāgatas leave footprints of thousand-spoked wheels on the earth, and wherever they place their feet fragrant lotuses spring up.870 Even if an animal is touched by their feet, it feels content with a supreme pleasure for seven days, and even if it dies it is born in a good form of life such as a heaven. Clothes do not touch the tathāgatas’ bodies by four finger-widths and even a gusty wind cannot move them. The light from their bodies brings pleasure to all beings, even to those as far away as the Avīci hell. Hence, it says “tathāgatas do not go wrong physically.”
They871 also do not go wrong verbally because they speak at the right time, speak truthfully, speak pleasantly, and speak faultlessly. Their speech is separated from all faults because they do not needlessly repeat themselves, and they speak definitively, speak logically, and with a single statement cause all beings to understand in a single instant.
They also do not go wrong mentally because they are always in meditative absorption, are not robbed of mindfulness, and they know all dharmas—having no attachments or obscurations with respect to them—always seeing and acting spontaneously and without thought construction.
Thus, it says tathāgatas “do not go wrong.” This is the first distinct attribute.
When worthy ones wander off the path in the forest they yell and shout out, or, because of the force of habit, bray out laughing or get the syllables in words wrong.872 Buddhas do not shout out like that because they do not get attached to or angry at any beings or any dharmas, and they have transcended all worldly dharmas, are always [F.144.a] in meditative equipoise, dwell without afflictions, and have destroyed all residual impressions.
Thus, it says “do not shout out.” This is the second distinct attribute.
“[They] are not robbed of mindfulness.” P18k P25k
Tathāgatas are not like worthy ones who forget and drop the task at hand when they do not think about it and miss the opportunity, because they are never robbed of mindfulness when it comes to all the needs of beings, all dharmas, and all their activities. Thus, it says “not robbed of mindfulness.” This is the third distinct attribute.
Worthy ones are in equipoise only when they are in meditative absorption, not at other times. Tathāgatas are not thus—whether they are in meditative absorption or not in meditative absorption, they are always in equipoise because they have completed the supreme, deep meditative stabilizations. This is the fourth distinct attribute.
Worthy ones see saṃsāra and nirvāṇa, defilement and purification dharmas, and so on as different. Tathāgatas do not. Tathāgatas always see beings as being the same, and dharmas as being the same. Governed by compassion and governed by nonconceptual knowledge, they do not discriminate a difference between saṃsāra and nirvāṇa,873 or bright and dark dharmas, or moral and immoral, or helpful and harmful, or destined for perfection and destined for wrong, or the finest beings and the lowest beings. [F.144.b] This is the fifth distinct attribute.
Unlike worthy ones who inconsiderately ignore the welfare of beings, tathāgatas do not do so. They deem it something they can ignore only after considering what is and is not the right time, who has good fortune and who has no good fortune, and when it is not in vain and when it is in vain, not otherwise. This is the sixth.
“[They] are not deficient in yearning, are not deficient in perseverance, are not deficient in recollection, are not deficient in meditative stabilization, are not deficient in wisdom, are not deficient in liberation, and are not deficient in the insight into knowledge of liberation.” P18k P25k
Worthy ones, because of their nature, do not have the “yearning” for the activities of buddhas because based on their range such things are naturally done by buddhas. They have yearning for just the activities of śrāvakas. Similarly, śrāvakas do not have buddha-level “perseverance, recollection, meditative stabilization, wisdom, liberation, and knowledge and seeing of liberation,” because they are “deficient” insofar as they do not obtain the seven dharmas, yearning and so on. Buddhas, though, have gained the special attributes. Because they have comprehended all dharmas they are not deficient in the slightest. This874 is because buddhas have an unbroken desire to do what is necessary for the welfare of all beings at all times; they have the desire to bring about within themselves the attributes of great love and great compassion and so on; and they have the unbroken desire to explain the doctrine, bring beings to maturity, and, having roused the thought of awakening,875 make unbroken the continuity of the Three Jewels.
Tathāgatas “persevere” [F.145.a] in everything. They never get physically tired and never get mentally tired.876 Tathāgatas teach the doctrine for the sake of a single being even for eons without taking a break; having passed through as many buddhafields as there are grains of sand in the Gaṅgā River, they go wherever there are beings for the buddhas to train.
Tathāgatas are “not deficient in recollection” either. Having become unsurpassed, perfect, complete buddhas, tathāgatas place on their path of recollection the thought activities, movements, intentions, tendencies, afflictions, faculties and so on of all past, future, and present beings; all the methods to train beings; all the needs of beings; all the deeds of buddhas; what the doctrines intend; and all to be seen, but they do not direct their minds to them after the event. The recollection of a tathāgata has no deficiency.
Tathāgatas are also “not deficient in meditative stabilization.” In a meditative equipoise on the suchness of all beings and all phenomena, all phenomena are placed in an equal state through the suchness that is a sameness. Hence, suchness is called “meditative stabilization.”877 That suchness, furthermore, is like space. In it there is no increase and there is no obscuration; it is as it is at all times, hence it is suchness. Hence their meditative stabilization has no deficiency.
They are also “not deficient in wisdom.” Thus, it says878 they have “the inexhaustible knowledge of the thought activities of all beings, the inexhaustible knowledge of the teaching of doctrine, the inexhaustible knowledge [F.145.b] for bringing beings to maturity, the inexhaustible knowledge of skill in the detailed and thorough knowledges” and so on.
They are also “not deficient in liberation.” As for “liberation,” śrāvaka liberation is intimately connected with words, pratyekabuddha liberation is intimately connected with conditions, and buddha liberation is intimately connected with the true nature of dharmas: these being liberation from the obscuration of affliction, liberation from obscuration to knowing, and, because it is the result, liberation through absorption, and liberation that is nonabiding nirvāṇa. All liberation is known to be inexhaustible and, serving like space, its work for the welfare of beings operates for as long as saṃsāra exists. Hence, they are “not deficient in liberation.”
Just as they are not deficient in liberation, so too they are “not deficient in knowledge and seeing of liberation.” This is the twelfth attribute.
Others—worthy ones—engage in unintended physical, verbal, and mental actions, confess faults, and also do not have certain experiences because of earlier habit formations. Buddhas do not act in that way. Buddhas,879 even just by looking, train beings. They train them by saying something, by not saying anything, by taking a rest, and even by sleeping, going, coming, sitting, or lying down; by radiating out light from their body; by their major marks and minor signs; by taking a step; and by opening their eyes.
All the speech of the buddhas accomplishes all the needs of beings as well. It is not meaningless,880 [F.146.a] comes in many forms, and is endowed with sixty qualities881 in harmony with the intentions and latent tendencies of all beings.
All are
unconnected with the residual impressions left by afflictions, with the residual impressions left by conceptualizations, and with the residual impressions left by thought constructions. They are intimately connected with great love and great compassion and operate without straying from the very limit of reality, marked by the ultimate.
All three of these actions “are preceded by knowledge” because of the prior882 occurrence of knowledge; and all these three dharmas are “informed by knowledge” because of the force of knowledge that operates together with them.
Worthy ones have knowledge of whatever they direct their energy toward, but their knowledge is attached to and obstructed by anything else. Tathāgatas are unlike them. Tathāgatas, in the manner of counting, know directly, and delineate and know exactly, as many buddhafields as there were in past times; as many tiny earth, water, fire, and wind particles as there were in those buddhafields; as many blades of grass,883 twigs on the trees, medicinal herbs, and forests as there were; as many families of beings as there were; the different statuses, colors, ages, shapes, facial expressions, mental activities, aspirations, faculties, and beliefs of those beings, as many as there were; as many buddhas as there were there, and as many doctrines as they taught; as many beings trained in the three vehicles as there were—as many śrāvakas as there were, as many pratyekabuddhas as there were, and as many bodhisattvas as there were; how long they were able to live, and their [F.146.b] meal times, clothing, and belongings, as many as there were; which eons those world systems burned up in, and how much destruction there was of them by water, fire, and wind; how much of the space element there was; as many configurations of the stars as there were, and as many mountains, ravines, waterfalls, lakes, and oceans as there were; as many villages, towns, cities, countries, kingdoms, and centers of empire as there were; as many divisions of markets as there were; as many fields, gardens, parks, and woods as there were; as many deaths, rebirths, and different forms of life of the beings as there were; the in and out breaths they took, as many as there were; the opening and shutting of the eyes of all beings there, as many as there were; and everything else like that as well, all of it, in one instant. The tathāgatas’ knowledge is similarly free from attachment and free from obstruction to everything in
and similarly in
too. Those are
21. Great Vehicle of the dhāraṇī gateways
What are the dhāraṇī gateways? It is like this: there is the sameness of the way the letters work, the letters as gateways, and entrances through letters.
As for “dhāraṇī,” earlier884 in the explanation teaching the good qualities of bodhisattvas, the four—forbearance dhāraṇī, doctrine dhāraṇī, meaning dhāraṇī, and mantra dhāraṇī—are called dhāraṇī. The “gateways” of those dhāraṇīs are the letters. These four dhāraṇīs come about through the power of pondering those letters.
What is the way those letters work? “The way they work” is that through them the perfect meaning is thoroughly realized. The fact that the letters work in the same way is “the sameness of the way the letters work.” [F.147.a] Through all of the letters, a and so on, the nature of suchness that is “not produced” (anutpanna) and so on is thoroughly realized. This is “the sameness of the way the letters work.”P25k Having taken those samenesses as the objective support, knowledge arises, hence it says “the sameness of the way the letters work.”
Because the letters are the gateways to that, the letters are
Because they enter in through the letters there is
which is to say, that knowledge comes about through the force of the letters.
The a is a gateway for gazing on all dharmas as they actually are because it causes engagement and is the cause. And why? Because they are unproduced from the beginning (ādi). Thus, from the beginning, during the period when all dharmas have stains, they are unproduced. So, when yogic practitioners, having projected the meaning unproduced onto the letter a, meditate on the meaning of being unproduced, then, through the force of habituation, just from having meditated on a so intensely they gain forbearance for all dharmas being “unproduced.”
Similarly, having projected the meaning
onto
just from having meditated on ra so intensely they gain forbearance for all dharmas being “without dirt.”
From that they become forbearance dhāraṇīs.
Thus, earlier in the explanation of the teaching in the Introduction chapter885 the way they are explained is that they are doctrine dhāraṇīs when they have become causes for perfectly bearing in mind, extremely swiftly, the collections of the expositions of doctrine in great detail by buddhas and bodhisattva great beings in the ten directions; they are meaning dhāraṇīs when they have become causes for perfectly bearing in mind the meanings of those doctrines; and they are secret mantra dhāraṇīs as bases (ādhārāṇi) of the secret mantras that stop the plagues and problems of all beings.
All of them, furthermore, arise with letters as their cause, so letters are “dhāraṇī gateways” because they are the gateways into the dhāraṇīs. The knowledge that comes about from taking those as a basis [F.147.b] is also called a “dhāraṇī gateway.”
and so on, are attributes of suchness, because it is like space, because just as space is “unproduced,” suchness is similarly unproduced; and because just as space is “without dirt,” suchness is similarly without dirt.
they are one because ultimately they are not different.
means because suchness is a state where a birth state and death state are unfindable.
because in suchness, as names, they are inexpressible.
because suchness transcends the world.
because the afflictions that are tamed, and the actions that have staying tamed as their intrinsic nature, do not exist in suchness, “tamed and staying tamed have a certain limit.”
because any “disorder” or distraction that has come about through the force of afflictions, karma, and maturation has gone.
because the attachment that is an afflicted obscuration, the attachment that is a karmic obscuration, and the attachment that is a maturation obscuration are unfindable.
because language that is in its nature the convention of speech has been cut.
because they do not wander away from their own intrinsic nature, suchness.
because it is logical they are not produced.
because the pretentiousness that is a secondary afflictive emotion, or that comes about from the affliction of conceptualization, does not exist.
because “an agent”—a person or Īśvara and so on that are a dissimilar cause—or things that are causes and conditions, are unfindable.
means all phenomena do not pass beyond being the same.
because taking something as ‘mine’ because of craving does not exist.
because going to another birth based on a good form of life or a bad form of life does not exist.
because the defining mark of a standing place does not exist.
because a birth marked as having arisen from nonexistence does not exist.
because it is feeble because it is weak.887
because all dharmas cannot be apprehended because they are the same as the sky.
because an extinction marked by not being permanent is unfindable.
because in the absence of a real basis to be known its defining mark does not exist.
because the mark of a cause does not exist.
because destruction, the defining mark of disintegration, is unfindable.
“Because mindfulness is unfindable”— P18k P25k
because it is not within the range of knowledge that is mindful of suchness.
because it is not within the range of names.
because all phenomena are inactive.
because the idea of density is in error.
because an “establishment” would be an array of the compounded and that does not exist.
because it is separated from the conflict of afflictive emotion and from the conflict of conceptualization.
because the mental image of a result is unfindable in all the phenomena that are the results.
“Because aggregates are unfindable”— P18k P25k
because there are no masses of afflictions, karma, and maturation.
because an old age marked by change from one state to another does not exist.
because the conduct of going and coming is unfindable.
because violence does not exist.
because grasping at something as ‘I’ constitutes a view and that constitutes conceit, which does not exist.
a speaker’s duty—or
“by which anything might be… realized, or seen— P18k
a listener’s duty.
“By which anything might be conventionally designated.” These are the noble and ignoble utterances based on sixteen conventional designations governed by having seen, heard, thought, and known, and also governed by not having seen, heard, thought, or known.890 [F.149.a] “By which anything might be expressed”: utterances based on a pot, a cloth, a bull, a horse and so on. “By which anything might be expounded”: utterances governed by the indication of qualifying attributes—long, short, light, dark, blue, yellow and so on.
Based on a listener also deducing the meaning, utterances “by which anything might be realized” are based on deducing, which cause it to be subsequently realized. Utterances “by which anything might be seen” are based on them seeing the meaning with direct perception.
they will seek for the ultimate in all statements.
they will make a connection between all sounds and suchness.
is understanding the languages and thoughts of all beings.
is not forgetting.
is wisdom that follows the ultimate constituted by the intellect, mental fortitude, and a quick grasp of a lot, based on which you say someone is “quick-witted.”
ranges over the conventional. The meaning of the rest is obvious.
7. How have they come to set out in the Great Vehicle?893
This has been the exposition of the Great Vehicle. Having thus completed the exposition of the Great Vehicle, now, setting the scene for the second of the questions894 with,
“Subhūti, in regard to what you have asked—‘How have bodhisattva great beings come to set out in the Great Vehicle?’ ” P18k P25k
it says those who have set out on the following ten levels “come to set out in the Great Vehicle.” With this the Lord teaches that they have set out in the Great Vehicle and poses a question about the ten bodhisattva levels and what has to be done for the purifications.
this teaches that suchness is like space and does not change places, and hence the knowledge that does not go on to some other place [F.149.b] is the cause of passing on to another level.
“But even though they do not falsely project the level of those dharmas… they still do the purification for a level”895 P18k P25k
teaches the cause of the moving up to the next level. It means that because changing places does not exist, going does not exist, and coming and so on does not exist, they do not falsely project the level of those dharmas, but it is not that they do not do the work, so it is teaching the activity of the perfection of skillful means of bodhisattvas. As for the skill in means, even though the ultimate and the conventional modes seem to absolutely contradict each other, bodhisattvas achieve everything necessary without a contradiction.
First it gives an introductory explanation of those level purifications, and then in a later explanatory section it says,896
“Lord, what is done in purification of the surpassing aspiration of bodhisattva great beings occupying the first level?” P18k P25k
and so on.
“For the sake of all beings they engage in the quest for knowledge of the Great Vehicle.”897 P100k
“Knowledge of the Great Vehicle” is the knowledge of a knower of all aspects. The “quest for” is making a prayer that is a vow for that, and producing the thought of it. Thus, it is seeking the level of a buddha for the sake of all beings. This is
“the purification of the basis for the benefit” P18k P25k
of all beings.
[B15]
Among these, first, those who want to carry out purification must purify the
Then there is the accomplishment. Because it has the benefit of all beings as its root, they must produce the thought to be
Because that comes from thinking equally about all beings they must produce
The first level is of the perfection of giving, so they must purify
As a preliminary to reaching the pure levels,
are an absolute necessity, [F.150.a] so they must
them. Then they have to hear the true doctrine from spiritual friends, so they must
Because their mindstreams have not yet reached maturity they must remain in
They must constantly and always
and for buddhahood. As much as they are able, they have to bring beings to maturity without becoming discouraged when persevering, so they must give
These are linked up with
“the ten purifications.” P18k P25k
On
the level of the perfection of morality, they
and pay attention to
in order to increase love for all beings. They pay attention to
in order not to look at the shortcomings of beings; pay attention to
in order to transform the mindstreams of beings into suitable vessels; pay attention to
because they are the root of all undertakings; pay attention to
in order to stop the idea of personal suffering; pay attention motivated by
in order to generate
and pay attention to
“the perfections” P18k P25k
because they are the equipment for awakening. These are
Connect it like this with them all.900
“In raising up and transforming wholesome roots for the purification of a buddhafield”901 P18k P25k
they dedicate them, having planted roots for the purification of a buddhafield, thinking, “May these wholesome roots purify a buddhafield.” There is no “buddhafield” at all that is a real thing. It simply appears in this or that way to themselves and others. That locution is used just for the purification of beings.
the locution “dwelling in the forest” here should not be taken to mean living in the woods. Here “dwelling in the forest” is dwelling with thoughts that are unmixed and abiding in isolation. The bodhisattvas’ thoughts become mixed through the force of attention to śrāvaka and pratyekabuddha thoughts. As it will say later,902
“Subhūti … these bodhisattva great beings who are dwelling isolated from attention connected with śrāvakas … and pratyekabuddhas … Subhūti, I have endorsed that as the bodhisattva great beings’ isolation … If bodhisattva great beings live day and night in this isolation they truly live in isolation.” P18k
And also,
Similarly, with the locution
you should take those as qualities that become causes for purifying conceptualization, not as being a refuse-rag wearer and so on. Take
as the practice of the perfection of wisdom free from conceptualization.
“Their minds not connecting with the foundations of consciousnesses”908 P18k P25k
means they are not adulterated and do not give rise to latent tendencies.
With a view that apprehends something as the Buddha they think, “I have seen the Buddha,” persisting with a “view of the Buddha,” so “they do not see the Buddha.” This means the Buddha is seen with knowledge that does not apprehend anything. It is similar with Dharma and Saṅgha as well.
“All dharmas”—form and so on—do not exist as the particular characteristic of falsely imagined form and so on. Still, they are not nonexistent as the particular inexpressible characteristic that is the intrinsic nature of the ultimate, emptiness. This means they do not have to have the fear that comes about caused by the view that in emptiness everything is annihilated.
this means were emptiness not to be empty of emptiness’s own particular characteristic, there would be something that is not empty, and “all dharmas are empty” and this particular characteristic of emptiness would be in opposition and there would then be an emptiness in opposition. Thus, even emptiness has not become some other dharma, “emptiness,” so it is asserted to be empty of emptiness’s own particular characteristic. Hence it is established that “all dharmas are empty” so “emptiness does not oppose emptiness.”
“Because the empty is the emptiness of emptiness and they do not cause emptiness to be realized in emptiness”— P18k
there is not a second emptiness in emptiness. Therefore, because there is no second emptiness, they do not cause emptiness to be realized in emptiness. Just that knowledge is the realization of emptiness.910
“Purification of the three spheres” P18k P25k
is the purification of the three spheres of actions of body, speech, and thinking mind.
the field of beings is purified because all beings are just tathāgatagarbha.
not overly negating what exists is “not taking away”; not overly reifying what does not exist is “not adding to.” This means they see
by not overly negating what really exists, and not overly reifying what really does not exist. [F.151.b]
they do not see the two—a realized or a realizer—so the
To illustrate, just as space is a single entity undivided into different entities, similarly with suchness. Because it is always in the same form, there is “the exposition of the one way things are,” because “of the absence of habitual ideas about dual phenomena” existing and not existing, being a phenomenon and not a phenomenon, being permanent and impermanent, and so on.
these should taken as any of those conceptualizations where śrāvaka and pratyekabuddha views have not been abandoned.
“All six faculties do not radiate out.”913 P18k P25k
They are not scattered; they are collected together.
This means: What is the knowledge that is free from attachment and anger?
field of my and others’
this is because there is no
except the field of the mind, because it is simply just a representation.
“Matured meditative stabilization”918— P18k P25k
at the eighth level there is no effort, so, ultimately, all the levels in which there is an effort at practice are completed, which is to say, wholesome dharmas abide in their matured form. Hence the meditative stabilizations that are the maturations of earlier absorptions in meditative stabilization are spontaneously drawn into the bodhisattvas, so it says
means a continuum of confidence, a demeanor, a confidence that arises continually. [F.152.a]
from the eighth level they do not gestate in a womb. They make such a demonstration only for the sake of bringing beings to maturity.
is the devoted course of conduct level;
is the great forbearance level;
is the level of a candidate for the result of stream enterer, because it is the eighth counting down from recipient of the result of worthy one;
is the level of recipient of the result of stream enterer;
is the level of a once-returner, because with the exception of the remaining attachments that have been severely depleted, attachments and so on to sense objects have ended; and
is the level of a non-returner, because the desire to experience sense objects, and malice, have been perfectly cut, so it is free from attachment and so on to sense objects. The
is the level of a worthy one. The comprehension that “the work to be done is done” is “knowledge that it is done.”920 Because of having that, the “one with knowledge that it is done”921 is the worthy one. Alternatively, Kṛtāvins have as their nature a comprehension of what has been done, and their level is the Kṛtāvin level.
8. From where will the Great Vehicle go forth?922
Having thus taught who has set out in the Great Vehicle, then, taking the third question923—“From where will that vehicle go forth?”—as its point of departure, it says
“it will go forth from the three realms and will stand wherever there is knowledge of all aspects.” P18k P25k
Because the Śrāvaka and Pratyekabuddha Vehicles also “go forth from the three realms,” to make it clear it says “it will go forth from the three realms and will stand in the knowledge of all aspects.” Thus, it teaches two functions of the Great Vehicle, because it says about the Great Vehicle that “it will stand in [F.152.b] the knowledge of all aspects.”
this is teaching that a different result does not exist, to those who come at it incorrectly, thinking “there are two, so they are different.” In the Great Vehicle, during the result period there is simply a state of awakening, so there is no difference between the Great Vehicle and the knowledge of all aspects.
and so on. It is teaching that they are not marked as being the same or different. In regard to their being “not conjoined and not disjoined,” they are “not conjoined” because they are not one; they are “not disjoined” because they are not different. They are
because they do not cause anything to become firmly planted.924 They
because they cannot be shown. These two teach that there is no grasper or grasped. There is no grasper because there is nothing causing anything to become firmly planted. There is no grasped because they cannot be shown. They
this is teaching that there is no object or object-possessor because they are not marked by obstructing, as are a faculty and an object. Because they do not have marks and hence have “no mark,” and because both, without marks, have a single mark, it says they
“Because, Subhūti, a dharma without a mark is not going forth, nor will it go forth, nor has it gone forth.” P18k P25k
Because thoroughly established dharmas are free from all falsely imagined marks, they are in their nature purified. They have, therefore, in their nature already gone forth, so they do not, plucked out of thin air, go forth.
Suchness in its very nature is not stained by anything, and like space does not go forth. Therefore it says,
“Subhūti, the intrinsic nature of suchness does not go forth from the three realms.” P18k
“Suchness is empty of the intrinsic nature of suchness.” P18k
The falsely imagined “intrinsic nature of suchness” does not exist at all in “suchness,” so because of what will it go forth from there?925
earlier.926
that “suchness” is itself called the abandonment element because it causes the abandonment of all thought constructions that are afflicted obscurations and obscurations to knowledge; it is called the detachment element because it causes separation from attachment to the three states of being and is beyond all worlds; and it is called the cessation element because it causes the cessation of all suffering.
“name… causal sign… conventional term… communication… or a designation”— P18k P25k
incorporate the falsely imagined. To illustrate, “cow” said of the materiality of a cow is a name; its dewlap, hump, and so on are its causal sign; “the one that has the red calf,” “the one that has the white calf” are conventional terms; “bring the cow here and milk it!”928 is a communication; and all expressions are designations.
The five words—
incorporate the thoroughly established. It is nonproduction because it does not arise; it is nonstopping because it does not stop; it is nondefilement because it is not stained; [F.153.b] it is nonpurification because it is naturally pure; and it is not occasioning anything because the occasioning of anything that causes purification does not exist.
9. Where will that Great Vehicle stand?
Now, taking the fourth question929—“Where will that vehicle stand?”—as its point of departure, it says
Just as space does not stand anywhere, similarly the Great Vehicle, reaching the end in the form of the dharma body, does not stand anywhere either. This is teaching not just that the Great Vehicle does not stand, but that all falsely imagined and thoroughly established dharmas do not stand anywhere either.
a falsely imagined phenomenon does not exist, so it does not stand anywhere. As for the thoroughly established phenomenon, it does not stand anywhere because a basis and that which is based on that do not exist.
“And yet, Subhūti, that vehicle will stand by way of not standing” P18k P25k
teaches that just “not standing” is conventionally labeled its “stand.” Therefore, it says
It “does not stand” because ultimately it does not have the mark of that which is based on something; and it “does not not stand” either, because conventionally it stands marked by not standing.
Similarly, connect the marks of standing and not standing with them all.
“That vehicle, standing by way of not standing and by way of not moving, will not stand anywhere.”930 P18k P25k
It does not stand anywhere as a real basis so it says “not standing”; and it stands with the mark of not standing, is that which is based on something, and is without error, so it says “standing.”
10. Who will go forth in this vehicle?
that? That vehicle is
“the Great Vehicle.” P18k P25k
“One who [F.154.a] goes forth” P18k P25k
is the person;
“by which one goes forth” P18k P25k
is the path dharmas “by which”—the cause on account of which—one goes forth; and
“from where one goes forth” P18k P25k
is from suffering existence.
teaches that if they grasp a “self” and so on, and form and so on, it spoils the thoroughly established phenomenon that is absolutely pure.
This is a question about the reason why all that has been said before cannot be apprehended. It has three connected sections. The first connected section,933
and so on, is the reason those dharmas cannot be apprehended.
Then the second connected section is the qualm,
is suchness and so on not apprehended? And where it says
the defining mark of those, of
and so on, they are
“not apprehended.” P18k P25k
Then in the third connected section all the emptinesses, and the dharmas—the levels and so on—are
“not apprehended.” P18k P25k
Refer
“the Śuklavipaśyanā level” P18k P25k
only to the period of special insight on the devoted course of conduct level.
indicates all the periods of the wholesome roots that are aids to knowledge that penetrates reality.
11. It surpasses the world with its gods, humans, and asuras and goes forth. Is that why it is called a great vehicle?
You may think: the Great Vehicle, where it says,934
“Lord, you say this—‘Great Vehicle,’ ” P18k P25k
has already been explained before, so what is the context here? In response, we say that is true, but earlier the explanation of the words was in the context of those who “have set out in the Great Vehicle,” teaching that the practice dharmas in the context of setting out, from the perfections and so on up to the dhāraṇī doors, are the Great Vehicle. [F.154.b] Now, where it says “from where that vehicle goes forth” and so on, in the part of the text about going forth, it is giving an exposition of the resultant Great Vehicle as the state of a buddha.935 So now, for this resultant Great Vehicle, an exposition has to be given of the creative explanation of Great Vehicle and of the Great Vehicle dharmas. That is the context.
“It surpasses the world with its gods, humans, and asuras and goes forth; that is why it is called a great vehicle.” P18k P25k
Here a going is called a vehicle. The great going forth is the Great Vehicle. Because it surpasses the three worlds and is a definite emergence from them all, that going forth is bigger, hence it is called a great vehicle.936
12. That vehicle is equal to space
“That Great Vehicle is equal to space”937 P18k P25k
establishes the greatness of true reality.938 Because of a threefold reason it is taught to be equal to space:939
it has a great amount of room;
its production, stopping, and so on do not exist; and
it is not included in the three times.
definitely, in a single instant,
places for all kinds of behavior all
want to engage in—similarly, in this
in a single instant all beings come together at the same time, without any problem at all, even though they are established in the places for all-knowledge, for the knowledge of path aspects, and for the knowledge of all aspects.
it is not suitable to say of
at the time that it was
“originated,” or was
“stopped,” or was
based on “remaining for a moment”—so too for
“the Great Vehicle.” P18k P25k
you cannot say ‘space happened at that earlier time, will happen at that future time, or exists in the time in between’—so too for
“the Great Vehicle.” P18k P25k
Then the Lord, having delighted in that section spoken by the elder, explains, in the order of the prior passage, that the six perfections and so on included in the dharma body constituted out of the maturation dharmas are the Great Vehicle. Having thus taught the Great Vehicle as the six perfections and so on,941 then, in reference to the five statements of the elder,942 that
“it surpasses the world with its gods, humans, and asuras and goes forth; … that vehicle is equal to space… to illustrate, Lord, just as space has room for infinite, countless beings beyond measure, … you cannot apprehend coming or going… [and] you cannot apprehend a prior limit or a later limit,” P18k P25k
the Lord says what he said, with
and so on, and gives a detailed exposition of each.
“Subhūti, if the desire realm were to be factual, unmistaken,” P18k P25k
and so on? It is teaching that if all dharmas—the form realm and so on—are taken to be not falsely imagined and not unreal, were they taken to be thoroughly established, truly real entities, then this Great Vehicle would not go forth from them, and would not abandon them. But all those dharmas are falsely imagined, are unreal, and thus this Great Vehicle does abandon them.
Construe
“Subhūti, if the desire realm were to be factual, unmistaken, unaltered, [F.155.b] not an error, reality, the real,” P18k P25k
and so on—with: if the desire realm
If the desire realm “were to be,” that is to say, were it “not nonexistent,” it would exist with the threefold mark of a thoroughly established phenomenon, a true phenomenon, and an uncompounded phenomenon. There, the three terms, “factual, unmistaken, and unaltered,” teach the mark of the thoroughly established; the five terms, “not an error, reality, the real,” and
teach a true phenomenon; and the four terms,
teach the mark of the uncompounded.
There, the mark of the thoroughly established is threefold: the thoroughly established that is indestructible, the thoroughly established without error, and the thoroughly established that does not alter. “Factual” teaches the thoroughly established that is indestructible, “unmistaken” teaches the thoroughly established without error, and “unaltered” teaches the thoroughly established that does not alter.
The mark of a true phenomenon is also fivefold. The not-an-error mark is, for example, like the nonexistence of being in error about water in a mirage. “Not an error” teaches that. The mark of an intrinsic nature is, for example, like the real thing that is the nonexistence of an intrinsic nature945 in a magically produced illusion. “Reality” teaches that. The mark of existence is, for example, like the nonexistence of being marked as not existing in matted falling hairs,946 and so on. “The real” teaches that. The mark of the nondeceptive is, for example, like the nonexistence of the deceiving mark in the form of two moons and so on. “True” teaches that. The mark of being correct is, for example, like [F.156.a] the nonexistence of “permanent,” “happy,” “self” and so on being separated from being feasible. “As things are” teaches that.
The mark of the uncompounded is fourfold. About the mark of not being produced and not stopping it says “permanent”; about the mark of remaining constantly it says “stable”; about the mark of not being annihilated it says “eternal”; and about the mark of not changing it says “qualified by not changing.”
In
“Subhūti, it is because the desire realm is all a construction, a creation, a narrative,” P18k P25k
“a construction” teaches that it is not falsely imagined because constructed means not true;947 “a creation” teaches that because it is dependently established it is just the falsely imagined unreal; and “a narrative” teaches that because it is conventional it is just something to be said.
means it is nonexistent, it does not exist;
is the three worlds. The locution “asuras” indicates the world below, “humans” indicates the world in between, and “gods” indicates the world above.
In this connected section, furthermore, it teaches the three realms, the aggregates, the sense fields, the six collections of consciousnesses, the six collections of contacts, the six collections of feelings, the six elements, and the twelve links of dependent origination; suchness, unmistaken suchness, and unaltered suchness; the true nature of dharmas,948 the dharma-constituent, the establishment of dharmas, the certification of dharmas, the very limit of reality, and the inconceivable element; the six [F.156.b] perfections, all the emptinesses, the side of awakening and so on ending with the buddhadharmas; the dharmas of the Gotra level and so on ending with the dharmas of the Buddha level; the Gotra level itself and so on ending with the Buddha level; all the productions of the thought; and the vajra-like knowledge, a great person’s major marks, light, the voice with sixty special qualities, the wheel of the Dharma, and beings.
There, it is the
because, as Secrets of the Tathāgatas Sūtra says,949 it is
moist, pleasant, charming, captivating, pure, immaculate, clearly illuminating, modulated, worth listening to, impervious, low and sweet in tone, subdued, not harsh, not violent, tamed, pleasing to the ear, physically refreshing, mentally exciting, satisfying to the heart, a producer of joy and happiness, without an edge, worth fully understanding, worth reflecting on, clear, worth loving, worth delighting in, worth making fully known, worth causing reflection, logical, relevant, without repetition, a lion’s roar, an elephant’s bellow, a peal of thunder, a dragon lord’s speech, the music of the celestials, the sound of the cry of the cuckoo, the sound of the voice of Brahmā, the sound of the cry of the jīvaṃjīvaka, the mellifluous voice of the lord of gods, the beat of a drum, not overblown, not understated, with every word syntactically correct, [F.157.a] free of wrong usage, not wanting, not base, not miserable, joyful, comprehensive, comprehension, fluent, playful, and it completes all sounds, satisfies all senses, is blameless, does not waver, is not too quick,950 carries over the entire assembly, and is completely endowed with excellence.
It is
(1) “moist” because it firms up the wholesome roots of the mass of beings;951 (2) “pleasant” because it is a joy to contact in the here and now; (3) “charming” because it is about goodness; (4) “captivating” because of clear articulation; (5) “pure” because it is the unsurpassed, extraordinary subsequent attainment; (6) “immaculate” because it is free from all afflictions, bad proclivities, and residual impressions; (7) “clearly illuminating” because the words and syllables are heard; (8) “modulated” (valgu) because it has the quality of strength952 (balaguṇa) to overcome all ill-thought-out tīrthika prejudice; (9) “worth listening to” because it comes forth from practice; (10) “impervious”953 because it is not stymied by anybody else’s arguments; (11) “low and sweet in tone”954 because it is stimulating; (12) “subdued” because it counteracts attachment; (13) “not harsh” because it gently imparts training; (14) “not violent” because it teaches transcending that is perfect renunciation;955 (15) “tamed” because it teaches the discipline of the three vehicles; (16) “pleasing to the ear” because it counteracts distraction; (17) “physically refreshing” because it makes you collect your thoughts; (18) “mentally exciting” because it carries with it the joyfulness of special insight; (19) “satisfying to the heart” because it gets rid of doubt; (20) “a producer of joy and happiness”956 because it removes mistakes and uncertainty; [F.157.b] (21) “without an edge” because it does not make you feel sorry when you practice; (22) “worth fully understanding” because it is a basis for perfect knowledge arisen from listening; (23) “worth reflecting on” because it is a basis for perfect knowledge arisen from thinking; (24) “clear” because it is not a Dharma set forth by a tight-fisted teacher; (25) “worth loving” because it makes those who have reached their own goal love it; (26) “worth delighting in” because it makes those who have not reached their own goal delight in it; (27) “worth making fully known” because it makes the inconceivable dharmas perfectly visible;957 (28) “worth causing reflection” because it perfectly teaches the inconceivable dharmas; (29) “logical” because it does not contradict valid cognition; (30) “relevant” because it teaches trainees what they seek; (31) “without repetition” because it is not to no avail; (32) “a lion’s roar” because of frightening all the tīrthika communities; (33) “an elephant’s trumpeting” because it is a clear and high sound;958 (34) “a peal of thunder” because it is deep; (35) “a dragon lord’s speech” because it is worth keeping; (36) “the music of the celestials” because it is sweet; (37) “the sound of the cry of the cuckoo” because it naturally happens quickly;959 (38) “the sound of the voice of Brahmā” because it carries far; (39) “the sound of the cry of the jīvaṃjīvaka” because it is an auspicious omen preceding all spiritual achievement; (40) “the mellifluous voice of the lord of gods” because it is not something you transgress;960 (41) “the beat of a drum” because it precedes victory over all Māras and opponents; (42) “not overblown” because it is not praise that spoils; (43) “not understated” because it is not censure that spoils; (44) “with every word syntactically correct” because it follows in every respect the rules [F.158.a] in all the grammars; (45) “free of wrong usage” because a lack of mindfulness does not occasion it; (46) “not wanting” because at all times it serves the needs of disciples; (47) “not base” because it is not contingent961 on gifts and services; (48) “not miserable” because it is fearless;962 (49) “joyful” because happiness has come from it; (50) “comprehensive” because expertise in all areas of knowledge comes from it; (51) “comprehension”963 because it accomplishes all the needs of living beings; (52) “fluent” because it is without hiatuses; (53) “playful” because it comes in various figurations; (54) and it “completes all sounds” because one sound serves to represent different words in different languages; (55) “satisfies all senses” because one object serves to represent different objects; (56) “is blameless” because it is done in accord with the commitment; (57) “does not waver” because it is connected with future time;964 (58) is “not too quick”965 because it is unrushed; (59) “carries over the entire assembly” because those far and near in the assembly can hear it equally; and (60) is “completely endowed with excellence” because it is the thorough establishment of all ordinary meaning and example dharmas.966
This is the Master’s instruction.967
[B16]
Now, with,
“Subhūti, you said, ‘The Great Vehicle is equal to space,’ ” P18k P25k
and so on, it gives an explanation taking his second statement as its point of departure. It should be known as making a presentation of falsely imagined things with twenty-one aspects, and because those that are presented do not exist in this Great Vehicle, it is like space. The twenty-one forms presented are968 (1) direction; (2) shape; (3) color; (4) time; (5) decrease and increase and so on; (6) defilement and purification; (7) produced and stopping, [F.158.b] (8) wholesome and so on; (9) seen, heard and so on; (10) something that should be understood and so on; (11) a maturation and subject to maturation; (12) greedy and so on; (13) the constituent,969 the ten bodhisattva levels, Pramuditā and so on; (14) the ten levels, Śuklavipaśyanā… Gotra and so on; (15) the levels of noble beings; (16) the twos;970 (17) the Summary of the Doctrine;971 (18) the doors to liberation; (19) the found and so on; (20) secret and not secret and so on;972 (21) and discourse and so on.
Among these,
are gradual;
is severed;
the arising of things at the beginning;
perishing in a single instant;
phenomena thus produced and stopping not being interrupted;
interrupted and invisible; and
a continuum with earlier and later specific parts that are dissimilar.
because it is not a thing like form and so on that consciousness can penetrate. Consciousness cannot penetrate falsely imagined dharmas because in that state they are nonexistent.
because it is not totally nonexistent like a rabbit’s horns, and
and so on, because it is not realized as the truth.
is that which is a result;
is something that will mature.
because it is something that is not gained;
“not apprehended,” P18k P25k
because it is not an object within the range of the faculties;
“not discourse,” P18k
because you cannot convey it in words; [F.159.a] and
“not not discourse,” P18k
because conventionally you can indicate it with words. Put them together like that.
and so on.
“You should know, Subhūti, that because a being is not existent, space is not existent, and you should know that because space is not existent the Great Vehicle is not existent.” P18k P25k
What is the meaning of this? You should know that you enter into the selflessness of dharmas through the selflessness of persons, so, having earlier been engaged with “beings are nonexistent,” you become engaged with “space is nonexistent.” You become engaged with “the Great Vehicle is nonexistent” through “space is nonexistent.” Because they are nonexistent, the dharmas “infinite” and so on are nonexistent too, and similarly with all dharmas.975
It should be understood that because “beings are nonexistent,” the falsely imagined suchness of form and suchness of sound and so on are nonexistent. Thus, the intention is this: because
therefore it977 is
and therefore it
Because it is “nonexistent,” it is
and so on.
“because a being is not existent, space is not existent… because space is not existent the Great Vehicle is not existent.” P18k P25k
the third connected with
and the fourth connected with
The fifth has them connected with
“the dharma-constituent,”980 P18k P25k
and the sixth connected with
“self, a living being,” P18k P25k
and so on—they are connected with the last one,
“the very limit of reality.” P18k P25k
The eighth has just those connected with
serving for982 the very limit of reality. [F.159.b]
aggregate and so on; the tenth has just those connected with the six inner sense fields; the eleventh connected with the six outer ones;983 the twelfth connected with the six
the thirteenth connected with the six
the fourteenth connected with the six collections of
the fifteenth connected with the six
the sixteenth connected with
“perfections”; P18k P25k
the eighteenth connected with all
“the emptinesses”; P18k P25k
the nineteenth connected with the thirty-seven dharmas on the side of awakening; the twentieth connected with985
“the noble truths,” P25k
up to
“the dhāraṇī doors”; P25k
the twenty-first connected with986
“the ten powers,” P18k P25k
up to
the twenty-second connected with
“the Gotra level,” P18k P25k
up to
“the Kṛtāvin level”; P18k P25k
the twenty-third connected with persons, from
up to
“worthy one”; P18k P25k
the twenty-fourth connected with
“pratyekabuddhas, bodhisattvas, and buddhas”; P18k P25k
the twenty-fifth connected with the three
and the twenty-sixth subsection of the passage teaching with an analogy connected with
These are the twenty-six subsections of the passage.
and so on, teaches the fourth statement.988
because in the context of the final vehicle they are simply just suchness. They appear unmoving because they do not arise, stop, or remain.
take that dharma-constituent itself, in the context of the final Great Vehicle level, as just “basic nature, [F.160.a] suchness, intrinsic nature,” and
because just that is the basic nature, not something else; just that is suchness, not something else; just that is intrinsic nature, not something else; and just that is the mark, not something else. It is simply just described differently from it.
There, the “unmoving” subsection is the first. Then you should connect those990 with the aggregates, sense fields, consciousnesses, contacts, feelings, six elements, links of dependent origination, perfections, and emptinesses; the applications of mindfulness up to the distinct attributes of a buddha; and suchness,991 unmistaken suchness, unaltered suchness, the true nature of dharmas, the dharma-constituent, the establishment of dharmas, the certification of dharmas, the very limit of reality, the inconceivable element, awakening, buddha, the compounded, and the uncompounded.
speaking about “time,” “three,” “equal,” and “vehicle” separately, it eliminates “time” with
and so on. It eliminates “equal” with
It eliminates “vehicle” with
“the Great Vehicle is also empty of the Great Vehicle.” P18k P25k
It eliminates the bodhisattva being talked about in this part of the text with [F.160.b]
“the bodhisattva is also empty of the bodhisattva.”993 P18k P25k
It eliminates words for numbers with
up to
Summing up in conclusion by saying,
“Therefore, this is a vehicle… equally of the three time periods,” P18k
what does that intend? Take “vehicle equally of the three time periods” as the final Great Vehicle, a Great Vehicle that is, in its nature, one alone because it is free of all differentiation. In it, “time,” “the equality of time,” “Great Vehicle,” and “bodhisattva” are all just simply emptiness. It eliminates them all, because “in this” all falsely imagined dharmas are nonexistent.
Even having thus eliminated994 them, because all are, in their nature, one, it sums it all up in conclusion with,
“Therefore, this is the vehicle of the bodhisattva great beings equally of the three time periods.” P18k P25k
Having thus taught in brief, it gives a detailed explanation with,
“In this Great Vehicle you cannot apprehend same or not the same,” P18k P25k
and so on, eliminating all the branches.
that is to say, different. As for,
and so on, it names each separately and teaches that they do not exist.
This means “given that” when you describe an emptiness connected to form, as in “form is empty,” even that very emptiness [F.161.a] is also falsely imagined and does not exist, “how could” there “ever” be “a form in” that “emptiness”?
Having taught that
the dharmas—
“the perfection of giving” P18k P25k
and so on—
of the three periods of time, what does is intend by
At the level of the final Great Vehicle, all dharmas—the perfection of giving and so on—are in the nature of maturations and are fully engaged with emptiness, so even “the equality of the three periods of time” does not exist there, and the perfection of giving and so on included in the three periods of time do not exist either. Therefore, it says
“how could you ever apprehend the past, future, and present perfection of giving in the equality?” P18k P25k
Similarly, connect this with them all.
As for the subsections of this passage, they should be understood as:
the section eliminating the equality of the three time periods;
the section eliminating all dharmas based on pairs;
the section eliminating the three time periods in the five aggregate dharmas;
the section eliminating the six perfections in the equality of the three time periods;
the section eliminating the applications of mindfulness and so on, up to, finally, the distinct attributes of a buddha in just that [equality];
the section eliminating an ordinary person; and
the section eliminating śrāvakas, pratyekabuddhas, bodhisattvas, and tathāgatas.
“Therefore, it is the Great Vehicle of the bodhisattva great beings.”996 P18k P25k
It explains through a creative etymology that because it is the vehicle of the great ones it is the Great Vehicle.
The remaining sixteen questions997
“Lord, tasked with the perfection of wisdom… this elder Subhūti thinks he has to give instruction in the Great Vehicle.” P18k P25k
Earlier,999 at the start of the explanation of advice and instruction, “The Lord said to venerable Subhūti, ‘Subhūti, … be confident in your readiness to give a Dharma discourse to the bodhisattva great beings about how bodhisattva great beings go forth in the perfection of wisdom.’ ” He tasked him with the perfection of wisdom. Now [Pūrṇa’s] statement, prompted by Subhūti’s explanation of the Great Vehicle, wants, by means of that, to introduce the path that is going to be discussed next.
“Let it not be the case, Lord, that I am giving instruction in the Great Vehicle, having violated the perfection of wisdom” P18k P25k
intends that the two—the perfection of wisdom and the Great Vehicle—are not different, so, by teaching the Great Vehicle, he has also taught the perfection of wisdom as well. So, it will make the statement at the end that1000
“by giving instruction in the Great Vehicle you have given instruction in the perfection of wisdom, and by giving instruction in the perfection of wisdom you have given instruction in the Great Vehicle.” P18k P25k
and so on—teach the seed statements that are going to be discussed below.
Among them, “one does not apprehend a bodhisattva at the prior limit” teaches that one does not apprehend a bodhisattva in the three time periods: one that existed before, that will exist in the future, or that exists now.
One does not apprehend a bodhisattva at these three limits, so one is limitless. Therefore, having taught that a bodhisattva has no limits, it next says,
“Lord, one has to know the limitlessness of a bodhisattva [F.162.a] through the limitlessness of form,” P18k P25k
and so on. This means that one should know that all dharmas, “form” and so on, do not have the three limits so they are in a limitless state; a bodhisattva is similarly limitless.
To someone who has the idea, “When one says that because form and so on are limitless a bodhisattva is limitless, well then, form and so on would become a bodhisattva,” it says,
“Lord, even such an idea as ‘form is a bodhisattva’ does not exist and is not found,” P18k P25k
and so on.
Because one cannot apprehend a bodhisattva in the three periods of time one cannot apprehend a bodhisattva entity in form and so on, so a bodhisattva cannot be found. Because one cannot be found, the two,
do not exist either.
“So, Lord, I, who thus do not find a bodhisattva great being as anyone at all in any way at all,” P18k P25k
and so on, is a teaching with just the meaning as the earlier teaching.
“You say this, Lord, that is, ‘bodhisattva.’ It is just a word.” P18k P25k
This is teaching that because bodhisattvas cannot be, they are simply just imaginary. Having thus taught that ultimately a bodhisattva does not exist, to give an example it says,
Having taught like that, next it teaches that form and so on, both marked by coming into being and marked by not coming into being, do not exist. Among them, about the nonexistence of the mark of coming into being, it says,
“Lord, given that all phenomena thus have no intrinsic nature, what is that form that has come into being?” P18k P25k
and so on. [F.162.b] Form and so on are like an illusion, so they have nonexistence and nonproduction for their nature. Hence, they are not marked by coming into being.
After that, in order to teach the nonexistence of the mark of not coming into being, it says,
and so on. What it means is the mark of not coming into being is the mark of the thoroughly established; it is not falsely imagined form and so on.
Having thus taught that because bodhisattvas are falsely imagined phenomena they are not suitable to be given advice, now, based on the bodhisattva who is the ultimate true nature of dharmas, it says,
“Lord, you cannot apprehend those bodhisattva great beings who would practice for awakening other than those who have not come into being, so does what has not come into being give advice and instruction in a perfection of wisdom that has not1004 come into being?” P18k P25k
What this means is the ultimate bodhisattvas have the dharma-constituent as their intrinsic natures, so they are marked by not having come into being, and because they are beyond all thought construction it is not feasible to give them advice and instruction.
Having thus taught the ultimate bodhisattva, with
“one should know that when the mind of a bodhisattva given such instruction is not cowed… then that bodhisattva great being is practicing the perfection of wisdom,” P18k P25k
it teaches the practice of the ultimate.
“you are giving instruction in the Great Vehicle in harmony with the perfection of wisdom” P18k P25k
as the point of departure, that array of twelve authoritative statements of specific instructions1007 must now be taught, and having been taught, must also be explained.
teaches that persons are without a self. Therefore, bodhisattvas did not exist at a time in the past, bodhisattvas will not exist at a time in the future, and bodhisattvas do not exist in the present time, and so
“one does not come close to a bodhisattva”1009 P18k
in the three periods of time.
After that,
“because form is nonexistent one cannot find a bodhisattva at the prior limit,” P18k P25k
and so on, teaches that dharmas are selfless.
They all
intends that all are marked as thoroughly established so all are the same.
and so on. The suchness of the three periods of time and the suchness of a bodhisattva is falsely imagined and therefore does not exist.
teaches the second statement, because there is no prior limit and so on of those that are not limited.
The third statement,
means form that is the thoroughly established true dharmic nature is empty of the falsely imagined form. Therefore, it says
which means a falsely imagined form does not exist in the emptiness of form.
The fourth statement,
and so on, teaches that you do not find any dharmas when you seek for them in their own intrinsic nature or in something else’s intrinsic nature. This is explaining1014
“this—that is, ‘bodhisattva’—is [F.163.b] a name plucked out of thin air.” P18k P25k
Given that the nature of a bodhisattva is the emptiness of ultimate reality, conventionally, in order to give it a label, it is given the name “bodhisattva” plucked out of thin air. “Out of thin air” means not there intrinsically.
teaches that they do not exist. In reality they “do not come from anywhere” when they arise and “do not go anywhere” when they stop.
Having taught that not only is a bodhisattva just simply a name like that, but that all dharmas also do not come from anywhere and do not go anywhere, it sums up in conclusion with
“so too the word for a bodhisattva does not come from anywhere and does not go anywhere.” P18k
This means “the words for all dharmas,” “a bodhisattva,” and also “the word for a bodhisattva” do not exist.
Having thus taught that words do not exist, with
“because these—that is, ‘form,’ ‘feeling,’ ‘perception,’ ‘volitional factors,’ and ‘consciousness’—are simply just designated by names,” P18k P25k
and so on, teaching that falsely imagined dharmas are simply words, it then, with thus
the designation ‘form’—
and so on, teaches that the form and so on that is the true nature of dharmas, and those names, are not different. It means “that”—the falsely imagined name “form”—is “ultimate form.”1016
Having taught that, next,
“because a name is empty of the intrinsic nature of a name. That which is empty is not the name,” P18k P25k
teaches the reason that the name and emptiness are different. It means a falsely imagined name is empty of the intrinsic nature of a name, and its emptiness is not the intrinsic nature of a name. Thus, [F.164.a] because names do not exist, and ultimate dharmas exist, those dharmas are the basic nature of the names. Hence the ultimate bodhisattva also does not have a name as its intrinsic nature. So, in order to teach that “bodhisattva” is a designation plucked out of thin air, it says
“so, one says ‘this, that is, “bodhisattva,” is just a word.’ ” P18k P25k
Similarly, repeat1017 this in the same way with the constituents, sense fields, and dependent origination.
As for the perfections and so on being different, it says
“in that perfection of giving also there are no words and in those words there is no perfection of giving.” P18k P25k
The perfection of giving and so on are just falsely imagined, and the words are just falsely imagined too. The words are not lodged in the perfection of giving and the perfection of giving is not lodged in the words; both are like illusions because they are not real things. Therefore, it says
“both those words and that perfection of giving do not exist and cannot be found.” P18k P25k
Connect this with them all in the same way.
The sixth statement is,
and so on. Given that persons—a “self” and so on—and dharmas—“form” and so on—“absolutely do not exist,” are not there, how could they “come into being” and originate? Hence it teaches all dharmas as marked by absolutely not coming into being. Take “does not come into being” as emptiness.
The seventh statement is,
“An intrinsic nature arisen from a union does not exist.”1019 P18k P25k
“An intrinsic nature” is an essence. Just that which is its own, not something else’s, is its “essence.” All dharmas, form and so on, [F.164.b] originate dependently, not independently. A person originates dependent on something else. They are just there because of something else; they are not there because of themselves. Therefore,
“given that all dharmas thus are the nonexistence of an intrinsic nature, … an intrinsic nature… does not exist.” P18k P25k
Therefore, that which is the emptiness that serves to enable1020 falsely imagined form and so on is not a dependent origination; it is not contingent on something else, so it is feasible that just that is the intrinsic nature of all dharmas. Hence it says that “an intrinsic nature arisen from a union does not exist.” This means that what has arisen from a union is not an intrinsic nature. When everything has come together it arises, hence “arisen from a union.” This means arising from a collection of causes and conditions.
The explanation of that is in three subsections. One is “it has no intrinsic nature because it is arisen from a union”; one is “it has no intrinsic nature because it is impermanent and so on”; and one is “it has no intrinsic nature because it is unmoved and is not destroyed.”
The Śrāvaka Vehicle takes as “impermanent” a dharma that has arisen, parted, and is destroyed. Here it teaches the mark of impermanence as not being like that; it is
In this Great Vehicle it says “the meaning of impermanence is the meaning of a nonexistent thing,”1022 so take the word impermanence as nonexistence. How so? The opposite of permanence is impermanence. Take something permanent to be something always there, and hence take impermanent to be something that is always not there. What is called impermanent is always, in all time periods, not there, therefore it says “the meaning of a nonexistent thing is the meaning of impermanence.”1023 What it means is because all falsely imagined dharmas, form and so on, are impermanent—that is, are not existent things—there is nothing at all that has changed from existing.1024 [F.165.a]
In
take the word impermanent—not existing and not a real thing—as emptiness; construe the words come to an end with falsely imagined dharmas. Thus, it means an impermanence is an emptiness, falsely imagined dharmas have come to an end, a nonexistence. Thus “all dharmas are impermanent” is in fact teaching that “all dharmas do not exist as real things.” It is therefore teaching the thoroughly established nature of all dharmas marked by suchness—that “all dharmas are the nonexistence of an intrinsic nature.”
All falsely imagined dharmas—form and so on—when settled down on and appropriated in the form of real things, become the cause of the three sufferings, so they are said to be “suffering.” When falsely imagined forms are understood in their nature to be unreal things, are not settled down on and are forsaken, they become the cause of the nonexistence of suffering and are therefore pleasure. Therefore, suffering should be called falsely imagined dharmas.1026 “All dharmas are suffering” teaches that the falsely imagined phenomena are exclusively marked by not being real. Because they are not real in their nature all dharmas are “suffering.”
Here too construe suffering with “but not because anything disappears.” This means that suffering does not occur because anything that exists in the form of pleasure has disappeared; it is suffering because it is not real.
Similarly,
This means falsely imagined dharmas that have come to an end, that are not real things and do not exist, but have been erroneously settled down on are “suffering.” Also, they are
“not because anything disappears,” but because they are selfless and without an intrinsic nature.
means just that nonexistence of dharmas that have come to an end is “selfless.” Construe them all like that.1027
This also teaches a reason that they are the nonexistence of an intrinsic nature. You can suppose falsely imagined phenomena have a certain intrinsic nature that might be “unmoved,” permanent, or might be “destroyed,” impermanent. Because, like an illusion of form, they have no intrinsic nature, they are not permanent and they are not impermanent. You cannot say of an illusion of form that it is “permanent” or “impermanent”; therefore, “all dharmas are neither unmoved nor destroyed.”
“form” and so on have “not occasioned anything”
“because someone to enact them does not exist.” P18k
Therefore they
This is teaching that all dharmas have emptiness for their intrinsic nature.
In the ninth statement,
“Form is empty of a basic nature, and what is empty of a basic nature does not arise and does not pass away, and in what does not arise and does not pass away there is no transformation,” P18k P25k
the “basic nature,” the intrinsic nature, of dharmas like form and so on is emptiness. Emptiness is the intrinsic nature of all dharmas.
“What is empty of a basic nature does not arise and does not pass away.” P18k P25k
In thoroughly established phenomena that are empty in their nature the two—arising and stopping—do not exist, and when those two do not exist, “there is no” aging or “transformation.” Thus, there is no intrinsic arising, stopping, and transformation, so that which is form and so on endowed with arising, stopping, and transformation, marked [F.166.a] as a falsely imagined phenomenon, and coming into being, ultimately does not come into being and therefore does not exist. Therefore, it says
up to
“what has not come into being is not consciousness,” P18k P25k
and so on.
In the tenth statement,
“what has not come into being is the perfection of wisdom, and the perfection of wisdom is what has not come into being,” P18k P25k
take the words “what has not come into being” as suchness, that is, as emptiness; take the words “the perfection of wisdom” as suchness too. So the two—something that has not come into being and the perfection of wisdom—are not different. Therefore, it says,
“Does what has not come into being give advice and instruction in a perfection of wisdom that has not come into being?” P18k P25k
In the eleventh statement,
“do not see ‘what has not come into being as one thing and a bodhisattva as another,’ ” P18k P25k
it teaches that a bodhisattva great being is the emptiness of an intrinsic nature.
is teaching from the perspective of the true dharmic nature of form.
In the twelfth statement, it means when they examine
they are similar to
and so on, and
at anything.
[1034] [B17]
Part Two
The results of paying attention to the nonconceptual
Having thus first taught paying attention to the nonconceptual, it then teaches the result of those attentions, with
“they do not then grasp, do not accept, do not base themselves on, and do not settle down on form, and neither do they label anything ‘this is form.’ ”1030 P18k P25k
Thus, it makes five statements in order to teach the stages1031 of grasping. [F.166.b] At the start they do not grasp by forming an idea; they do not accept with the thinking mind; they do not base themselves on it with the intellect; then they do not settle down on it with a view; and then they do not label it for others with a word.
Here form that is “not produced” means the true dharmic nature of form that is not produced. “The nonproduction of form is not form”: suchness, “the nonproduction of” that true dharmic nature of “form,” “is not” in its intrinsic nature falsely imagined “form.”
In that case, what does “therefore form and nonproduction are not two nor are they divided” teach? There, the statement “form is not produced” teaches the thoroughly established, unproduced intrinsic nature. This “nonproduction of form is not form” teaches that the mark of the falsely imagined phenomenon is absent from nonproduction. Thus, it means the true dharmic nature of form, the intrinsic nature of which is nonproduction, is the intrinsic nature of nonproduction and also of the true nature of dharmas, so “form” and “not produced” are the same, that is, are not different.
The “nonproduction” in this “nonproduction is not one nor is it many” is suchness. There is no specific number “one” or “two” or “three” for that. So, it means that because specific particulars are absent from nonproduction, when thoroughly established, they all, form and so on, are a single nature.
Hence “the nonproduction of form [F.167.a] is not form” means the true nature of dharmas that is the nonproduction of the true dharmic nature of form is not the intrinsic nature of falsely imagined form.1033
Construe this based on stained and unstained suchness.
Here, because it says “the meaning of impermanence is the meaning of a nonexistent thing,”1036 “impermanent” form means form that “is a nonexistent thing.” “A decrease in form is not form”—“a decrease” is because of a change in the falsely imagined aspect in the form that is a nonexistent thing. That which is “a decrease in” falsely imagined “form is not” the true dharmic nature of “form.”
“Therefore, form and a decrease are not two nor are they divided” means because both “form and a decrease” are falsely imagined and nonexistent things they are therefore just one.
“Lord, it is because a decrease is not one nor is it many.” A decrease does not exist, so, like an illusion of form, ultimately it has no specific particular number. Therefore, all falsely imagined things are just one as nonexistent things.
“So, a decrease in form is not form.” [F.167.b] This means “a decrease in” falsely imagined “form is not” the intrinsic nature of the true dharmic nature of “form.”
Here also construe the particular stained and unstained suchness. Thus, it is “impermanent” because from the one that was stained before comes about an unstained one later. Thus construe it as: the “suchness that is impermanent”—the “decrease” that is “the suchness of form,” “the suchness of feeling,” and so on—“is not” the thoroughly established “suchness.”
Where it says,
“not two” is the true nature of dharmas, the ultimate. “Counted” in that ultimate are these, namely, “form,”
and so on. What is this teaching? It means that even while the ultimate is just one, is “not two,” with the words “form that is the true nature of dharmas, feeling that is the true nature of dharmas, perception that is the true nature of dharmas, volitional factors that are the true nature of dharmas, and consciousness that is the true nature of dharmas” it teaches the one nondual ultimate, having divided it into many aspects.
With that you should connect
as follows. In the immediately preceding teaching about the result of the attentions to the nonconceptual, the elder Subhūti gave an explanation in four connected sections:1040 first,
“When bodhisattva great beings practicing the perfection of wisdom investigate those dharmas like that they do not then grasp, do not accept, do not base themselves on, and do not settle down on form, and neither do they label anything ‘this is form’ ”; P18k P25k
second,
and so on; third,
and fourth,
The elder Śāriputra, taking these four connected sections as his point of departure, asks the questions because he wants to hear a more detailed explanation.
Among these, in the first section, taking the three parts of the statement, “bodhisattva great beings practicing the perfection of wisdom investigate those dharmas like that,” as the point of departure, it asks three questions:
“What is a bodhisattva? What is the perfection of wisdom? What is it to investigate?” P18k P25k
They will be explained sequentially.
In
“they are called bodhisattvas because awakening is itself their state of being,” P18k P25k
take “awakening” as the dharma body. All “beings” have the dharma body as their nature, therefore bodhisattvas also have just “awakening” as their nature. So, it means they are called bodhisattvas because awakening is their nature, and because they are beings.
In that case, would not all beings then become bodhisattvas? There is not this fault here, because in the passage in general it wants to convey a special quality, so it is calling particular beings connected with awakening bodhisattvas. Thus, beings other than them who are not seeking for the knowledge of all aspects and who do not establish that state of being, are not connected in any way with awakening, so it is beings connected with awakening in particular who are being called bodhisattvas.
Therefore, it also teaches their special practice:
“And with that awakening they know the aspects of dharmas but they do not settle down on those dharmas.” P18k P25k
They “know” them as conventional truth, but ultimately “do not settle down on” them.
this teaches the “attributes” through which dharmas are formulated. The two—“tokens and signs”—are explaining those. Names, [F.168.b] designations, conventional terms and so on are “tokens”; characteristic marks and behaviors are “signs.”
Because wisdom that has gone to the other side of all dharmas1043 has gone far off from those dharmas, it
is realizing through skillful means and reasoning.1045
and so on.
means falsely imagined form does not exist as the real basis of form.
The emptiness of a basic nature that is the true dharmic nature of form is not the intrinsic nature of form, and it is also not the intrinsic nature of production.
means because falsely imagined form does not arise1047 and does not have arising as its intrinsic nature, therefore nonproduction is thus established as not form.
After that, with
and so on, it teaches the third section. Form and decrease are both
in the way explained before,1049 form is a construct, and decrease is also a construct, so both
In the fourth connected section,
In the way explained before,1050 take “form” [F.169.a] and “nonproduction” as the true nature of dharmas. Hence, they are
As for
this means they directly realize suchness. As before,1052 it says “the nonproduction of form” because the true dharmic nature of form and suchness are the same.
The questions and responses of the two elders1053
What does
and so on, teach?
If “form,” and so on, and suchness were the same, in that case the understanding of form would be the understanding of suchness, and all beings would see the ultimate as well. Were they to do so, all beings would each properly reach their own respective awakening without having to concentrate on it. And then
would not be differentiable. stream enterer, once-returner, non-returner, worthy one, a pratyekabuddha’s awakening, and the knowledge of all aspects would be mixed up. Were that to be the case, stream enterers and so on would also be buddhas. Bodhisattvas would have already gained their awakening, so to
and so on would be meaningless, and the knowledge of all aspects, complete awakening, and
would be meaningless as well.
“Venerable Śāriputra, I do not accept that an unproduced dharma has an attainment, or a clear realization.1055 I do not accept that which is unproduced becomes a stream enterer. I do not accept that which is unproduced has the result of stream enterer.” P18k P25k
What does this teach? [F.169.b] Nobody can attain or have a clear realization of an unproduced dharma. Given that it is unproduced, no one at all becomes a stream enterer. The elimination of mere falsely imagined obscurations, because the conceptualization of a grasper and grasped does not exist, are accepted to be the attainment and clear realization. So, it is teaching that “suchness does not realize suchness,” and hence the aforementioned fault that “the understanding of form and so on will be the understanding of suchness” is not a fault, because there are afflictive obscurations and obscurations to knowledge.
“Venerable Śāriputra, I do not accept that bodhisattvas are undertaking difficult practices.” P18k P25k
It explains this because ultimately bodhisattvas do not have such conceptualizations. At the eighth level when bodhisattvas gain forbearance for dharmas that are not produced and do not apprehend any dharma at all, they undertake difficult practices free from production and so on. At that time bodhisattvas have a nonapprehending attention and do not have
when it comes to cutting off their heads and so on, or “any idea of suffering at all.” The concluding passage,
“bodhisattva great beings do not appropriate and do not apprehend any dharma as anything in any way at all,” P18k P25k
teaches that.
and so on—“in the absence of production” in the dharma body “I do not accept that there is” any tathāgata that is a second tathāgata realizing the absence of production. Hence this is teaching the unproduced state, that “a tathāgata” is the unproduced state, perfect complete awakening.
He says that, and then the elder Śāriputra asks about [F.170.a] two alternatives: Given that something unproduced does not attain an unproduced attainment, does something unproduced attain a produced attainment, or does something produced attain an unproduced attainment?
If something in the nature of suchness were to attain the falsely imagined results of stream enterer and so on, then “an unproduced dharma would attain a produced attainment.” Were falsely imagined persons to attain the results of stream enterer and so on that are in the nature of suchness, then “a produced dharma would attain an unproduced attainment.”
Since he is unable to accept either of them he says,
and so on.
“There is an attainment and there is a clear realization, but not in a dual way.” P18k P25k
This is teaching that even though both an attainment of the unproduced by the produced, and an attainment of the produced by the unproduced, do not exist, still, on the mere abandonment of afflictive obscurations and obscurations to knowledge,
“attainment and clear realization are labeled by ordinary convention,” P18k P25k
and the person is labeled
and so on.
“Venerable Subhūti, is the unproduced similar to the attainment and clear realization that, as ordinary convention, is formless, cannot be pointed out, does not block, and has only one mark—that is, no mark?” P18k
Śāriputra is asking if the unproduced is, like attainment and clear realization, also ultimately nonexistent.
teaches that because, ultimately, an unproduced cannot be grasped and cannot be expressed, it does not exist in an unproduced form.
Now, because even production is eliminated, it says,
This means the “unproduced” is the thoroughly established so it is not produced; the “produced” is the falsely imagined so it is nonexistent and therefore not produced, so in “this one of many explanations… production” also does not exist.
Both the terms “unproduced” and “no production” are well-known synonyms for suchness. When those two are differentiated as particulars qualifying the word “dharma”—“an unproduced dharma” and “a dharma of which there is no production”—they become words for falsely imagined dharmas.
When asked if it is appropriate to say that, the elder Subhūti again, having thought about whether the two terms “unproduced” and “no production” are well known as falsely imagined words, says,
“Venerable Śāriputra, I have no ready confidence to say again and again that dharmas are unproduced. I have no ready confidence to say there is no production of unproduced dharmas.” P18k P25k
Then, teaching that the two—unproduced and no production—are just falsely imagined, it says,
“And why? Because, Venerable Śāriputra, an unproduced dharma, nonproduction, ready confidence, saying something, and a state of production—all those dharmas are not conjoined and not disjoined, are formless, cannot be pointed out, do not obstruct, and have only one mark—that is, no mark.” P18k P25k
In this statement about a ready confidence to say something about unproduced dharmas and no production, these six dharmas are indicated: unproduced, nonproduction, the absence of a state of production, a dharma, ready confidence, and saying something. That they are all falsely imagined and hence do not exist is the meaning. [F.171.a]
You can suppose dharmas that exist are mental factors, not conjoined with mind, with form, or uncompounded. There, “those dharmas are not conjoined” teaches that they do not exist as real mental factors; they “are not disjoined” teaches that they do not exist as real things not conjoined with mind; they “are formless” teaches that they do not exist as existent things with form like the eleven1056 forms that are nonrevealing and so on; they “cannot be pointed out” teaches that they do not exist as things like colors that can be pointed out; they “do not block” teaches that they do not exist with the mark of the form of a sense faculty;1057 and they “have only one mark—that is, no mark”—teaches that they do not exist with the mark of the uncompounded, which is to say, there is no dharma at all that is “the mark of the uncompounded.” This means it does not exist, so they are liberated from the mark of existence and nonexistence and hence are without a mark, that is, they “have one mark”—marked by being without a mark.
“Venerable Subhūti, is there is no production of saying, is there also no production of ready confidence, and is there also no production of a dharma? Are those dharmas that are the point of departure for a ready confidence to say something also not produced?” P18k P25k
This means: Do “saying,” “ready confidence,” and all “dharmas” and dharmas that have to be said have nonproduction as their intrinsic nature?
asserting that they all have nonproduction as their intrinsic nature.
Having said,
“There is no production of saying, there is also no production of ready confidence, and there is also no production of a dharma. Those dharmas that are the point of departure for a ready confidence to say something are not produced,” [F.171.b] P18k P25k
with
and so on, it teaches that they all have nonproduction as their intrinsic nature, teaching just what has been taught before in the section on nonproduction. Also, in this teaching it gives a reminder of the aforementioned faults—“in that case will the five forms of life not be differentiable” and so on—and gives a response to them.1058 As for
“Venerable Śāriputra, just as attainment and clear realization exist as ordinary conventions, similarly,” P18k P25k
and so on, it means “just as” ultimately both “attainment and clear realization” do not exist, and “stream enterer” and so on also do not exist, “similarly,” because the three vehicles are also simply just suchness, there are ultimately no differences in the results.
There are those who have gone wrong, thinking, “But earlier, when accumulating the accumulations during three incalculable eons, there are the particular different actions, there are particular different maturations corresponding to those, and similarly, during the result period there are different afflictive obscurations and obscurations to knowing that have been produced and not produced, so, based on just those, there are differences in defilement and purification.” So it says,
“Venerable Śāriputra, it is because ultimately there is no maturation of karma, there is no production, there is no cessation, there is no defilement, and there is no purification.”1059 P18k P25k
This means they are all falsely imagined phenomena and do not exist, so suchness does not become different on account of them.
Having thus eliminated an unproduced dharma, to eliminate a dharma that arises again it starts by asking a question:
Here it is asking, [F.172.a] given that a seedling and so on is produced from a seed, is that production of a seedling the production of one that has not come into being—is it “unproduced”—or is it the production of one that has come into being—is it already “produced”?
Having been asked that, the elder says that if an unproduced seedling is produced, everything unproduced would also be produced indeterminately, and if the already produced is produced, it would come to be produced repeatedly again and again, so, because being produced and so on is contradicted by these lines of reasoning, it is not appropriate to say it is like either:
This means the unproduced does not exist because it is in a state of nonexistence, and because it is nonexistent it is not produced. Furthermore, the produced, because it is already in a produced state, does not arise again. Ultimately, therefore, the attribute of arising is just nonexistent.
Saying that prompts these questions: “Are certain unproduced attributes—a rabbit’s horns and so on—not produced? Or are past productions not produced?” So there are these two questions:
and
To eliminate arising, again it says,
A nonproduction is not produced because it is an uncompounded phenomenon, and a production is not produced because it is a falsely imagined phenomenon and does not exist, so the elder says,
and as the reason for that says,
having in mind that both are nevertheless ultimately simply just suchness.
Having taught that, it teaches just what has been taught before in the section on nonproduction.1061 Thus, there is the teaching from
up to
It sums up in conclusion with,
“Venerable Śāriputra, because of this one of many explanations, there is no production of saying, there is also no production of ready confidence, and there is also no production of a dharma; those dharmas that are the point of departure for a ready confidence to say something are not produced.” P18k P25k
teaches the true dharmic nature of form, so it says,
“It has no fixed position inside, it has no fixed position outside, and it cannot be apprehended without both.” P18k P25k
Were it to have a “fixed position” in something, you can suppose it would have a fixed position either “inside, outside,” or in something other than “both.” Because ultimately it does not exist in all three, therefore “it has no fixed position.”
Having taught that, it elaborates excellently the marks of just that fixed position and no fixed position and teaches the means to
with
one and so on.
beyond falsely imagined phenomena. The three are based on the small, middling, and big forbearance.1065 The meaning of the rest is clear.1066
“as which the world (as subject) exists,” P18k
and so on, there
in some places the word world is to be taken as the five aggregates;
in some places it is to be taken as the world as inhabitants;
in some places the container world;
in some places the world of ordinary beings;
in some places the cycle of existences;
in some places falsely imagined dharmas; and
in some places as the five sorts of sense object.
the world as aggregates;
the container world;
the same as falsely imagined phenomena;
the five sorts of sense objects are given to the world; [F.173.a]
from the world that is the cycle of existences;
the world as ordinary beings, because to come into being is to increase;1069 and
the world as inhabitants comes into being in the container world.
the world as inhabitants;
the world as a superior person. As for
these are thoroughly established phenomena. As for
they escape from the world of the cycle of existences. As for
this is from the container world; as for
this is in the worlds where there is Dharma.
This is a statement, stated in three parts, rejoicing in what Śāriputra has said. It teaches that it is excellent, that there are logical objections to it, and that it has got at the meaning.1076
“You should know that the nonexistence of attention is because of the nonexistence of a being; you should know that the emptiness of attention is because of the emptiness of a being; you should know that the isolation of attention is because of the isolation of a being; you should know that the absence of an intrinsic nature in attention is because of the absence of an intrinsic nature in a being; and you should know that there is no full awakening of attention because there is no full awakening of a being.” P18k P25k
There are no other than those five1077 attentions so it is teaching that they too are not the bodhisattva. [F.173.b] Therefore, it teaches:
“I say bodhisattva great beings are not separated from staying in this state or from this attention.”1078 P18k P25k
Colophon
Revised and finalized by the Indian preceptor Surendrabodhi and the chief editor-translator monk Yeshé Dé.
Abbreviations
AAV | Āryavimuktisena (’phags pa rnam grol sde). ’phags pa shes rab kyi pha rol tu phyin pa stong phrag nyi shu lnga pa’i man ngag gi bstan bcos mngon par rtogs pa’i rgyan gyi tshig le’ur byas pa’i ’grel pa (Āryapañcaviṃśatisāhasrikāprajñā-pāramitopadeśaśāstrābhisamayālaṃkārakārikāvārttika). Toh 3787, Degé Tengyur vol. 80 (shes phyin, ka), folios 14b–212a. |
---|---|
AAVN | Āryavimuktisena. Abhisamayālamkāravrtti (mistakenly titled Abhisamayālaṅkāravyākhyā). Nepal German Manuscript Preservation Project A 37/9, National Archives Kathmandu Accession Number 5/55. The numbers follow the page numbering of my own undated, unpublished transliteration of the part of the manuscript not included in Pensa 1967. |
AAVārt | Bhadanta Vimuktisena (btsun pa grol sde). ’phags pa shes rab kyi pha rol tu phyin pa stong phrag nyi shu lnga pa’i man ngag gi bstan bcos mngon par rtogs pa’i rgyan gyi tshig le’ur byas pa’i rnam par ’grel pa (*Āryapañcaviṃśatisāhasrikāprajñā-pāramitopadeśaśāstrābhisamayālaṃkārakārikāvārttika). Toh 3788, Degé Tengyur vol. 81 (shes phyin, kha), folios 1b–181a. |
AAtib | shes rab kyi pha rol tu phyin pa’i man ngag gi bstan bcos mngon par rtogs pa’i rgyan zhes bya ba tshig le’le’urur byas pa (Abhisamayālaṃkāra-nāma-prajñāpāramitopadeśaśāstrakārikā) [Ornament for the Clear Realizations]. Toh 3786, Degé Tengyur (shes phyin, ka), folios 1b–13a. |
Abhisamayālaṃkāra | Abhisamayālaṃkāra-nāma-prajñāpāramitopadeśaśāstra. Numbering of the verses as in Unrai Wogihara edition. Abhisamayālaṃkārālokā Prajñāpāramitā Vyākhyā: The Work of Haribhadra. Tokyo: The Toyo Bunko, 1932–5; reprint ed., Tokyo: Sankibo Buddhist Book Store, 1973. |
Amano | Amano, Koei H. Abhisamayālaṃkāra-kārikā-śāstra-vivṛti: Haribhadra’s Commentary on the Abhisamayālaṃkāra-kārikā-śāstra edited for the first time from a Sanskrit Manuscript. Kyoto: Heirakuji Shoten, 2000. |
Aṣṭa | Aṣṭasāhasrikāprajñāpāramitā. Page numbers are Wogihara (1973) that includes the edition of Mitra (1888). |
BPS | ’phags pa byang chub sems dpa’i sde snod ces bya ba theg pa chen po’i mdo (Āryabodhisattvapiṭakanāmamahāyānasūtra) [The Collected Teachings on the Bodhisatva]. Toh 56, Degé Kangyur vols. 40–41 (dkon brtsegs, kha, ga), folios 255b1–294a7, 1b1–205b1. English translation in Norwegian Institute of Palaeography and Historical Philology 2023. |
Bod rgya tshig mdzod chen mo | Zhang, Yisun, ed. Bod rgya tshig mdzod chen mo. Pe-cing: Mi rigs dpe skrun khang 2000. |
Buddhaśrī | shes rab kyi pha rol tu phyin pa sdud pa’i tshig su byas pa’i dka’ ’grel (Prajñāpāramitāsaṃcayagāthāpañjikā). Toh 3798, Degé Tengyur vol. 87 (shes phyin, nya), folios 116a–189b. |
Bṭ1 | Anonymous/Daṃṣṭrāsena. shes rab kyi pha rol tu phyin pa ’bum gyi rgya cher ’grel (Śatasāhasrikāprajñāpāramitābṛhaṭṭīkā) [Bṛhaṭṭīkā]. Toh 3807, Degé Tengyur vols. 91–92 (shes phyin, na, pa). |
Bṭ3 | Vasubandhu/Daṃṣṭrāsena. ’phags pa shes rab kyi pha rol tu phyin pa ’bum dang / nyi khri lnga sgong pa dang / khri brgyad stong pa rgya cher bshad pa (Āryaśatasāhasrikāpañcaviṃśatisāhasrikāṣṭādaśa-sāhasrikāprajñāpāramitābṭhaṭṭīkā) [Bṛhaṭṭīkā]. Degé Tengyur vol. 93 (shes phyin, pha), folios 1b–292b. |
C | Choné (co ne) Kangyur and Tengyur. |
D | Degé (sde dge) Kangyur and Tengyur. |
DMDic | Dan Martin Dictionary. Part of The Tibetan to English Translation Tool, version 3.3.0, compiled by Andrés Montano Pellegrini. Available from https://www.bdrc.io/blog/2020/12/21/dan-martins-tibetan-histories/. |
Edg | Edgerton, Franklin. Buddhist Hybrid Sanskrit Dictionary. New Haven, 1953. |
Eight Thousand | Conze, Edward. The Perfection of Wisdom in Eight Thousand Lines & Its Verse Summary. Bolinas, Calif.: Four Seasons Foundation, 1973. |
GRETIL | Göttingen Register of Electronic Texts in Indian Languages. |
Ghoṣa | Ghoṣa, Pratāpachandra, ed. Śatasāhasrikā Prajñāpāramitā. Asiatic Society of Bengal. Calcutta, 1902–14. |
Gilgit | Gilgit Buddhist Manuscripts (revised and enlarged compact facsimile edition). Vol. 1. by Raghu Vira and Lokesh Chandra. Bibliotheca Indo-Buddhica Series No. 150. Delhi 110007: Sri Satguru Publications, a division of Indian Books Center, 1995. |
GilgitC | Conze, Edward, ed. and trans. The Gilgit Manuscript of the Aṣṭādaśasāhasrikāprajñāpāramitā: Chapters 55 to 70 Corresponding to the 5th Abhisamaya. Roma: Istituto Italiano per il Medio ed Estremo Oriente, 1962. |
Golden | snar thang gser bri ma. Golden Tengyur/Ganden Tengyur. Produced between 1731 and 1741 by Polhane Sonam Tobgyal for the Qing court, published in Tianjing 1988. BDRC W23702. |
H | Lhasa (zhol) Kangyur and Tengyur |
Haribhadra (Amano) | Abhisamayālaṃkārakārikāśāstravivṛti. Amano edition. |
Haribhadra (Wogihara) | Abhisamayālaṃkārālokā Prajñāpāramitāvyākhyā. Wogihara edition. |
LC | Candra, Lokesh. Tibetan Sanskrit Dictionary. Śata-piṭaka Series Indo-Asian Literature, Vol. 3. International Academy of Indian Culture (1959–61) third reprint edition 2001. |
LSPW | Conze, Edward. The Large Sutra on Perfection Wisdom. Berkeley and Los Angeles, California: University of California Press, 1975. First paperback printing, 1984. |
MDPL | Conze, Edward. Materials for a Dictionary of the Prajñāpāramitā Literature. Tokyo: Suzuki Research Foundation, 1973. |
MQ | Conze, Edward and Shotaro Iida. “ ‘Maitreya’s Questions’ in the Prajñāpāramitā.” In Mélanges d’India a la Mémoire de Louis Renou, 229–42. Paris: Éditions E. de Boccard, 1968. |
MSAvy | Asaṅga / Vasubandhu. Sūtrālaṃkāravyākhyā. |
MSAvyT | Asaṅga / Vasubandhu. mdo sde’i rgyan gyi bshad pa (Sūtrālaṃkāravyākhyā). Toh 4026, Degé Tengyur vol. 225 (sems tsam, phi), folios 129b–260a. |
MW | Monier-Williams, Monier. A Sanskrit-English dictionary: Etymologically and Philologically Arranged with Special Reference to Cognate Indo-European Languages. Oxford: Clarendon Press, 1899. |
Mppś | Lamotte, Étienne. Le Traité de la Grande Vertu de Sagesse de Nāgārjuna (Mahāprajñā-pāramitā-śāstra). Vol. I and II: Bibliothèque du Muséon, 18. Louvain: Institut Orientaliste, 1949; reprinted 1967. Vol III, IV and V: Publications de l’Institut Orientaliste de Louvain, 2, 12 and 24. Louvain: Institut Orientaliste, 1970, 1976 and 1980. |
Mppś English | Gelongma Karma Migme Chodron. The Treatise on the Great Virtue of Wisdom of Nāgārjuna. Gampo Abbey Nova Scotia, 2001. English translation of Étienne Lamotte (1949–80). |
Mvy | Mahāvyutpatti (bye brag tu rtogs par byed pa chen po. Toh. 4346, Degé Tengyur vol. 306 (bstan bcos sna tshogs, co), folios 1b-131a. |
N | Narthang (snar thang) Kangyur and Tengyur. |
NAK | National Archives Kathmandu. |
NGMPP | Nepal German Manuscript Preservation Project. |
PSP | Pañcaviṃśatisāhasrikā Prajñāpāramitā. Edited by Takayasu Kimura. Tokyo: Sankibo Busshorin 2007–9 (1-1, 1-2), 1986 (2-3), 1990 (4), 1992 (5), 2006 (6-8). Available online (input by Klaus Wille, Göttingen) at GRETIL. |
RecA | Skt and Tib editions of Recension A in Yuyama 1976. |
RecAs | Sanskrit Recension A in Yuyama 1976. |
RecAt | Tibetan Recension A in Yuyama 1976. |
Rgs | Ratnaguṇasaṃcayagāthā. |
S | Stok Palace (stog pho brang bris ma) Kangyur. |
Skt | Sanskrit. |
Subodhinī | Attributed to Haribhadra. bcom ldan ’das yon tan rin po che sdud pa’i tshig su byas pa’i dka’ ’grel shes bya ba (Bhagavadratnaguṇasaṃcayagāthā-pañjikānāma) [A Commentary on the Difficult Points of the “Verses that Summarize the Perfection of Wisdom”]. Toh 3792, Degé Tengyur vol. 86 (shes phyin, ja), folios 1b–78a. |
TGN | de bshin gshegs pa’i gsang ba bsam gyis mi khyab pa’i bstan pa (Tathāgatācintyaguhyakanirdeśa) [The Secrets of the Realized Ones]. Toh 47, Degé Kangyur vol. 39 (dkon brtsegs, ka), folios 100a7–203a. English translation in Fiordalis, David. and Dharmachakra Translation Committee 2023. |
TMN | de bzhin gshegs pa’i snying po chen po nges par bstan pa (Tathāgatamahākaruṇānirdeśasūtra) [“The Teaching on the Great Compassion of the Tathāgata”]. Toh 147, Degé Kangyur vol. 57 (mdo sde, pa), folios 42a1–242b7. English translation in Burchardi 2020. |
Tempangma | bka’ ’gyur rgyal rtse’i them spang ma. The Gyaltse Tempangma manuscript of the Kangyur preserved at National Library of Mongolia, Ulaanbaatar, Mongolia. |
Tib | Tibetan. |
Toh | Tōhoku Imperial University A Complete Catalogue of the Tibetan Buddhist Canons. (bkaḥ-ḥgyur and bstan-ḥgyur). Edited by Ui, Hakuju; Suzuki, Munetada; Kanakura, Yenshō; and Taka, Tōkan. Tohoku Imperial University, Sendai, 1934. |
Vetter | Vetter, Tilmann. “Compounds in the Prologue of the Pañcaviṃśatisāhasrikā,” Wiener Zeitschrift für die Kunde Südasiens, Band XXXVII, 1993: 45–92. |
Wogihara | Wogihara, Unrai. Abhisamayālaṃkārālokā Prajñāpāramitā Vyākhyā: The Work of Haribhadra. Tokyo: The Toyo Bunko, 1932–5; reprint ed., Tokyo: Sankibo Buddhist Book Store, 1973. |
Z | Zacchetti, Stefano. In Praise of the Light. Bibliotheca Philologica et Philosophica Buddhica, Vol. 8. The International Research Institute for Advanced Buddhology. Tokyo: Soka University, 2005. |
brgyad stong pa | shes rab kyi pha rol tu phyin pa bryad stong pa (Aṣṭasāhasrikāprajñāpāramitā) [“Eight Thousand”]. Toh 12, Degé Kangyur vol. 33 (shes phyin, brgyad stong pa, ka), folios 1a–286a. |
khri brgyad | shes rab kyi pha rol tu phyin pa khri brgyad stong pa (Aṣṭādaśasāhasrikāprajñāpāramitā) [“Perfection of Wisdom in Eighteen Thousand Lines”]. Toh 10, Degé Kangyur vols. 29–31 (shes phyin, khri brgyad, ka, kha, and in ga folios 1b–206a). English translation in Sparham 2022. |
khri pa | shes rab kyi pha rol tu phyin pa khri pa (Daśasāhasrikāprajñāpāramitā) [“Perfection of Wisdom in Ten Thousand Lines”]. Toh 11, Degé Kangyur vols. 31–32 (shes phyin, khri brgyad, ga folios 1b–91a (second repetition of numbering), and in shes phyin, khrid pa, nga, folios 92b-397a). English translation in Dorje 2018. |
le’u brgyad ma | shes rab kyi pha rol tu phyin pa stong phrag nyi shu lnga pa (Pañcaviṃśatisāhasrikāprajñāpāramitā) [Haribhadra’s “Eight Chapters”]. Toh 3790, vols. 82–84 (shes phyin, ga, nga, ca). Citations are from the 1976–79 Karmapae chodhey gyalwae sungrab partun khang edition, first the Tib. vol. letter in italics, followed by the folio and line number. |
nyi khri | shes rab kyi pha rol tu phyin pa stong phrag nyi shu lnga pa (Pañcaviṃśatisāhasrikāprajñāpāramitā) [Perfection of Wisdom in Twenty-Five Thousand Lines]. Toh 9, Degé Kangyur vols. 26–28 (shes phyin, nyi khri, ka–ga). Citations are from the 1976–79 Karmapae chodhey gyalwae sungrab partun khang edition. English Translation in Padmakara 2023. |
rgyan snang | Haribhadra. shes rab kyi pha rol tu phyin pa brgyad stong pa’i bshad pa mngon par rtogs pa’i rgyan gyi snang ba, (Aṣṭasāhasrikāprajñāpāramitā-vyākhyānābhisamayālaṃkārālokā) [“Illumination of the Abhisamayālaṃkāra”]. Toh 3791, Degé Tengyur vol. 85 (shes phyin, cha), folios 1b–341a. |
sa bcu pa | sangs rgyas phal po che zhes bya ba las, sa bcu’i le’u ste, sum cu rtsa gcig pa’o (sa bcu pa’i mdo) (Daśabhūmikasūtra) [“The Ten Bhūmis”]. Toh 44-31, Degé Kangyur vol. 36 (phal chen, kha), folios 166.a–283.a. English translation in Roberts 2021. |
snying po mchog | Ratnākaraśānti. ’phags pa shes rab kyi pha rol tu phyin pa brgyad stong pa’i dka’ ’grel snying po mchog. (Sāratamā) [“Quintessence”]. Toh 3803, Degé Tengyur vol. 89 (shes phyin, tha), folios 1b–230a. |
ŚsPK | Śatasāhasrikāprajñaparamitā. Edited by Takayasu Kimura. Tokyo: Sankibo Busshorin 2009 (II-1), 2010 (II-2, II-3), 2014 (II-4). Available online (input by Klaus Wille, Göttingen) at GRETIL. |
ŚsPN3 | Śatasāhasrikāprajñaparamitā NGMPP A 115/3, NAK Accession Number 3/632. Numbering of the scanned pages. |
ŚsPN4 | Śatasāhasrikāprajñaparamitā NGMPP B 91/3, NAK Accession Number 3/633. Numbering of the scanned pages. |
ŚsPN4/2 | Śatasāhasrikāprajñaparamitā NGMPP B 91/3, NAK Accession Number 3/633 (part two). Numbering of the scanned pages. |
’bum | shes rab kyi pha rol tu phyin pa stong phrag brgya pa (Śatasāhasrikāprajñāpāramitā) [Perfection of Wisdom in One Hundred Thousand Lines]. Toh 8, Degé Kangyur vols. 14–25 (shes phyin, ’bum, ka–a). Citations are from the 1976–79 Karmapae chodhey gyalwae sungrab partun khang edition, first the Tib. vol. letter in italics, followed by the folio and line number. |
Bibliography
Primary Sources—Tibetan
’phags pa shes rab kyi pha rol tu phyin pa ’bum dang / nyi khri lnga sgong pa dang / khri brgyad stong pa rgya cher bshad pa (Āryaśatasāhasrikāpañcaviṃśatisāhasrikāṣṭādaśa-sāhasrikāprajñāpāramitābṭhaṭṭīkā) [The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines]. Vasubandhu/Daṃṣṭrāsena. Toh 3808, Degé Tengyur vol. 93 (shes phyin, pha), folios 1b–292b.
shes rab kyi pha rol tu phyin pa brgyad stong pa (Aṣṭasāhasrikāprajñāpāramitā) [The Perfection of Wisdom in Eight Thousand Lines]. Toh 12, Degé Kangyur vol. 33 (shes phyin, brgyad stong pa, ka), folios 1b–286a.
shes rab kyi pha rol tu phyin pa khri brgyad stong pa (Aṣṭādaśasāhasrikāprajñāpāramitā) [The Perfection of Wisdom in Eighteen Thousand Lines]. Toh 10, Degé Kangyur (shes phyin, khri brgyad, ka, kha, ga), folios (ga) 1b–206a. English translation in Sparham 2022.
shes rab kyi pha rol tu phyin pa khri pa (Daśasāhasrikāprajñāpāramitā) [The Perfection of Wisdom in Ten Thousand Lines]. Toh 11, Degé Kangyur (shes phyin, khri pa, ga, nga), folios 1b–91a, 1b–397a. English translation in Dorje 2018.
shes rab kyi pha rol tu phyin pa rdo rje bcod pa (Vajracchedikā) [The Diamond Sūtra]. Toh 16, Degé Kangyur (shes phyin, rna tshogs, ka), folios 121a–132b.
shes rab kyi pha rol tu phyin pa stong phrag brgya pa (Śatasāhasrikāprajñāpāramitā) [The Perfection of Wisdom in One Hundred Thousand Lines]. Toh 8, Degé Kangyur (shes phyin, ’bum, ka–a), 12 vols.
shes rab kyi pha rol tu phyin pa stong phrag nyi shu lnga pa (Pañcaviṃśatisāhasrikāprajñāpāramitā) [The Perfection of Wisdom in Twenty-Five Thousand Lines]. Toh 9, Degé Kangyur (shes phyin, nyi khri, ka–a), 3 vols. English translation in Padmakara 2023.
shes rab kyi pha rol tu phyin pa sdud pa tshigs su bcad pa (Prajñāpāramitāratnaguṇasaṃcayagāthā) [“Verse Summary of the Jewel Qualities”]. In shes rab kyi pha rol tu phyin pa khri brgyad stong pa (Aṣṭādaśasāhasrikāprajñāpāramitā) Toh 10, Degé Kangyur (shes phyin, khri brgyad, ga), folios 163a–181.b. Also Toh 13, Degé Kangyur vol. 34 (shes rab sna tshogs pa, ka), folios 1b–19b. English translation in Sparham 2022.
Primary Sources—Sanskrit
Abhisamayālaṃkāra-nāma-prajñāpāramitopadeśaśāstra [Ornament for the Clear Realizations]. Edited by Unrai Wogihara (1973).
Aṣṭasāhasrikāprajñāpāramitā [The Perfection of Wisdom in Eight Thousand Lines]. Edited by Unrai Wogihara (1973) incorporating Mitra (1888).
Pañcaviṃśati-sāhasrikā Prajñā-pāramitā [“The Perfection of Wisdom in Twenty-Five Thousand Lines”]. Edited by Nalinaksha Dutt with critical notes and introduction (Calcutta Oriental Series, 28. London: Luzac, 1934.) Reprint edition, Sri Satguru Publications, 1986.
Pañcaviṃśatisāhasrikā Prajñāpāramitā [The Perfection of Wisdom in Twenty-Five Thousand Lines]. Edited by Takayasu Kimura. Tokyo: Sankibo Busshorin 2007–9 (1-1, 1-2), 1986 (2-3), 1990 (4), 1992 (5), 2006 (6-8). Available online (input by Klaus Wille, Göttingen) at GRETIL.
Secondary References
Sūtras
’phags pa chos bcu pa zhes bya ba theg pa chen po’i mdo (Āryadaśadharmaka-nāma-mahāyānasūtra) [The Ten Dharmas Sūtra]. Toh 53, Degé Kangyur vol. 40 (dkon brtsegs, kha), folios 164a6–184b6.
’phags pa de bzhin gshegs pa’i snying po zhes bya ba theg pa chen po’i mdo (Āryatathāgatagarbha-nāma-mahāyānasūtra) [The Tathāgatagarbha Sūtra]. Toh 258, Dege Kangyur vol. 66 (mdo sde, za), folios 245b2–259b4.
’phags pa lang kar gshegs pa’i theg pa chen po’i mdo (Āryalaṅkāvatāramahāyānasūtra) [Descent into Laṅkā Sūtra]. Toh 107, Degé Kangyur vol. 49 (mdo sde, ca), folios 56a1–191b7.
’phags pa lha mo dpal ’phreng gi seng ge’i sgra (Śrīmālādevīsiṃhanādasūtra) [Lion’s Roar of the Goddess Śrīmālā]. Toh 92, Degé Kangyur vol. 44 (dkon brtsegs, cha), folios 255a1–277b7.
blo gros mi zad pas bstan pa (Akṣayamatinirdeśa) [The Teaching of Akṣayamati]. Toh 175, Degé Kangyur vol. 60 (mdo sde, ma), folios 79a1–174b7. English translation in Braarvig and Welsh 2020.
blo gros rgya mtshos zhus pa’i mdo (Sāgaramatiparipṛcchā) [The Questions of Sāgaramati]. Toh 152, Degé Kangyur vol. 58 (mdo sde, pha), folios 1b1–115b7. English translation in Dharmachakra 2020.
byang chub sems dpa’i sde snod kyi mdo (Bodhisattvapiṭakasūtra) [The Bodhisattva’s Scriptural Collection]. Toh 56, Degé Kangyur vols. 40–41 (dkon brtsegs, kha, ga), folios 255b1–294a7, 1b1–205b1. English translation in Norwegian Institute of Palaeography and Historical Philology 2023.
dam pa’i chos padma dkar po (Saddharmapuṇḍarika) [The White Lotus of the Good Dharma]. Toh 113, Degé Kangyur vol. 51 (mdo sde, ja), folios 1b1–180b7. English translation in Roberts 2018.
de bshin gshegs pa’i gsang ba bsam gyis mi khyab pa’i bstan pa (Tathāgatācintyaguhyakanirdeśa) [Explanation of the Inconceivable Secrets of the Tathāgatas]. Toh 47, Degé Kangyur vol. 39 (dkon brtsegs, ka), folios 100a7–203a. English translation in Fiordalis, David. and Dharmachakra Translation Committee 2023.
de bzhin gshegs pa’i snying rje chen po nges par bstan pa (Tathāgatamahākaruṇānirdeśa) [The Teaching on the Great Compassion of the Tathāgata]. Toh 147, Degé Kangyur vol. 57 (mdo sde, pa), folios 142a1–242b7. English translation in Burchardi 2020.
Dhāraṇīśvararāja. See de bzhin gshegs pa’i snying rje chen po nges par bstan pa.
dri ma med par grags pas bstan pa (Vimalakīrtinirdeśa) [The Teaching of Vimalakīrti]. Toh 176, Degé Kangyur vol. 60 (mdo sde, ma), folios 175a1–239b7. English translation in Thurman 2017.
mdo chen po stong pa nyid ces bya ba (Śūnyatā-nāma-mahāśūtra) [Great Sūtra called Emptiness]. Toh 290, Degé Kangyur vol. 71 (mdo sde, sha), folios 250a1–253b2.
rgya cher rol pa (Lalitavistara) [The Play in Full]. Toh 95, Degé Kangyur vol. 46 (mdo sde, kha), folios 1b1–216b7. English translation in Dharmachakra 2013.
sa bcu pa’i mdo (Daśabhūmikasūtra) [The Ten Bhūmis]. See sangs rgyas phal po che zhes bya ba las, sa bcu’i le’u ste, sum cu rtsa gcig pa’o.
sangs rgyas phal po che zhes bya ba las, sa bcu’i le’u ste, sum cu rtsa gcig pa’o (sa bcu pa’i mdo, Daśabhūmikasūtra) [The Ten Bhūmis]. Degé Kangyur vol. 36 (phal chen, kha), folios 166.a5–283.a7. English translation in Roberts 2021.
sangs rgyas phal po che zhes bya ba shin tu rgyas pa chen po’i mdo (Buddhāvataṃsaka-nāma-mahāvaipūlyasūtra) [Avataṃsaka Sūtra]. Toh 44, Degé Kangyur vols. 35–36 (phal chen, ka–a).
tshangs pa’i dra ba’i mdo (Brahmajālasūtra) [The Sūtra of Brahma’s Net]. Toh 352, Degé Kangyur vol. 76 (mdo sde, aḥ), folios 70b2–86a2.
Indic Commentaries
Abhayākaragupta. shes rab kyi pha rol tu phyin pa brgyad stong pa’i ’grel pa gnad kyi zla ’od (Āṣṭasāhasrikāprajñāpāramitāvṛtti-marmakaumudī) [“Moonlight”]. Toh 3805, Degé Tengyur vol. 90 (shes phyin, da), folios 1b–228a.
———. thub pa’i dgongs pai rgyan (Munimatālaṃkāra) [“Intention of the Sage”]. Toh 3903, Degé Tengyur vol. 211 (dbu ma, a), folios 73b–293a.
Anonymous/Daṃṣṭrāsena. shes rab kyi pha rol tu phyin pa ’bum gyi rgya cher ’grel (Śatasāhasrikāprajñāpāramitābṛhaṭṭīkā) [The Long Commentary on the One Hundred Thousand]. Toh 3807, Degé Tengyur vols. 91–92 (shes phyin, na, pa).
Āryavimuktisena. ’phags pa shes rab kyi pha rol tu phyin pa stong phrag nyi shu lnga pa’i man ngag gi bstan bcos mngon par rtogs pa’i rgyan gyi tshig le’ur byas pa’i rnam par ’grel pa (Āryapañcaviṃśatisāhasrikāprajñāpāramitopadeśaśāstrābhisamayālaṃkārakārikāvārttika) [“Āryavimuktisena’s Commentary”]. Toh 3787, Degé Tengyur vol. 80 (shes phyin, ka), folios 14b–212a.
Asaṅga. theg pa chen po rgyud bla ma’i bstan bcos rnam par bshad pa (Mahāyānottaratantraśāstravyākhyā) [The Explanation of The Treatise on the Ultimate Continuum of the Mahāyāna]. Toh 4025, Degé Tengyur vol. 225 (sems tsam, phi), folios 74b1–129a7.
———. rnal ’byor spyod pa’i sa (Yogācārabhūmi) [The Levels of Spiritual Practice]. Toh 4035, Degé Tengyur vol. 229 (sems tsam, tshi), folios 1b–283a.
———. rnal ’byor spyod pa’i sa las byang chub sems dpa’i sa (Bodhisattvabhūmi) [The Level of a Bodhisattva]. Toh 4037, Degé Tengyur vol. 231 (sems tsam, wi), folios 1b–213a.
———. theg pa chen po bsdus pa (Mahāyānasaṃgraha) [A Summary of the Great Vehicle]. Toh 4048, Degé Tengyur vol. 236 (sems tsam, ri), folios 1b–43a.
Asvabhāva. theg pa chen po bsdus pa’i bshad sbyar (Mahāyānasaṃgrahopanibandhana) [Explanations Connected to A Summary of the Great Vehicle]. Toh 4051, Degé Tengyur vol. 236 (sems tsam, ri), folios 190b–296a.
Bhadanta Vimuktisena (btsun pa grol sde). ’phags pa shes rab kyi pha rol tu phyin pa stong phrag nyi shu lnga pa’i man ngag gi bstan bcos mngon par rtogs pa’i rgyan gyi tshig le’ur byas pa’i rnam par ’grel pa (*Āryapañcaviṃśatisāhasrikāprajñāpāramitopadeśa-śāstrābhisamayālaṃkārakārikāvārttika) [A General Commentary on “The Ornament for Clear Realizations,” A Treatise of Personal Instructions on the Perfection of Wisdom in Twenty-Five Thousand Lines]. Toh 3788, Degé Tengyur vol. 81 (shes phyin, kha), folios 1b–181a.
Buddhaśrī. shes rab kyi pha rol tu phyin pa sdud pa’i tshig su byas pa’i dka’ ’grel (Prajñāpāramitāsaṃcayagāthāpañjikā) [A Commentary on the Difficult Points of the “Verses [that Summarize the Perfection of Wisdom]. Toh 3798, Degé Tengyur (shes phyin, nya), folios 116a–189b.
Daśabalaśrīmitra. ’dus byas ’dus ma byas rnam par nges pa (Saṃskṛtāsaṃskṛtaviniścaya) [Differentiating Between the Compounded and Uncompounded]. Toh 3897, Degé Tengyur (dbu ma, ha), folios 109a–317a.
Dharmatrāta. ched du brjod pa’i tshoms (Udānavarga) [Chapters of Utterances on Specific Topics]. Toh 4099, Degé Tengyur vol. 250 (mngon pa, tu), folios 1b–45a; Toh 326, Degé Kangyur vol. 72 (mdo sde, sa), folios 209a1–253a7.
Haribhadra. shes rab kyi pha rol tu phyin pa brgyad stong pa’i bshad pa mngon par rtogs pa’i rgyan gyi snang ba, (Aṣṭasāhasrikāprajñāpāramitā-vyākhyānābhisamayālaṃkārālokā) [“Illumination of the Abhisamayālaṃkāra”]. Toh 3791, Degé Tengyur vol. 85 (shes phyin, cha), folios 1b–341a.
———. bcom ldan ’das yon tan rin po che sdud pa’i tshig su byas pa’i dka’ ’grel shes bya ba (Bhagavadratnaguṇasaṃcayagāthā-pañjikānāma/Subodhinī) [A Commentary on the Difficult Points of the “Verses that Summarize the Perfection of Wisdom”]. Toh 3792, Degé Tengyur vol. 86 (shes phyin, ja), folios 1b–78a.
———. shes rab kyi pha rol tu phyin pa’i man ngag gi bstan bcos mngon par rtogs pa’i rgyan zhes bya ba’i ’grel pa (Abhisamayālaṃkāra-nāma-prajñāpāramitopadeśaśāstravṛtti) [A Running Commentary on “The Ornament for Clear Realizations, A Treatise of Personal Instructions on the Perfection of Wisdom”]. Toh 3793, Degé Tengyur vol. 86 (shes phyin, ja), folios 78b–140a.
———. shes rab kyi pha rol tu phyin pa stong phrag nyi shu lnga pa (Pañcaviṃśatisāhasrikāprajñāpāramitā) [“Eight Chapters”]. Toh 3790, vols. 82–84 (shes phyin, ga, nga, ca).
Jñānavarja. ’phags pa lang kar gshegs pa zhes bya ba theg pa chen po’i mdo’i ’grel pa de bzhin gshegs pa’i snying po’i rgyan zhes bya ba (Āryalaṅkāvatāra-nāma-mahāyānasūtravṛttitathāgata-hṛdayālaṃkāra-nāma) [A Commentary on The Descent into Laṅkā called “The Ornament of the Heart of the Tathāgata”]. Toh 4019, Degé Tengyur (mdo ’grel, pi), folios 1b1–310a7.
Maitreya. shes rab kyi pha rol tu phyin pa’i man ngag gi bstan bcos mngon par rtogs pa’i rgyan zhes bya ba tshig le’ur byas pa (Abhisamayālaṃkāra-nāma-prajñāpāramitopadeśaśāstrakārikā) [“Ornament for the Clear Realizations”]. Toh 3786, Degé Tengyur (shes phyin, ka), folios 1b–13a.
———. dbus dang mtha’ rnam par ’byed pa’i tshig le’ur byas pa (Madhyāntavibhāga) [“Distinguishing the Middle from the Extremes”]. Toh 4021, Degé Tengyur vol. 225 (sems tsam, phi), folios 40b–45a.
———. theg pa chen po mdo sde’i rgyan zhes bya ba’i tshig le’ur byas pa (Mahāyānasūtrālaṃkārakārikā) [Ornament for the Mahāyāna Sūtras]. Toh 4020, Degé Tengyur vol. 225 (sems tsam, phi), folios 1b1–39a4.
———. theg pa chen po rgyud bla ma’i bstan bcos (Mahāyānottaratantraśāstra-ratnagotra-vibhāga) [The Treatise on the Ultimate Continuum of the Mahāyāna]. Toh 4024, Degé Tengyur vol. 225 (sems tsam, phi), folios 54b1–73a7.
Mañjuśrīkīrti. ’phags pa chos thams cad kyi rang bzhin mnyam pa nyid rnam par spros pa’i ting nge ’dzin kyi rgyal po zhes bya ba theg pa chen po’i mdo’i ’grel pa grags pa’i phreng ba (Sarvadharmasvabhāvasamatāvipañcitasamādhirāja-nāma-mahāyānasūtraṭīkākīrtimālā) [A Commentary on the Mahāyāna Sūtra “The King of Samādhis, the Revealed Equality of the Nature of All Phenomena,” called “The Garland of Renown”] Toh 4010, Degé Tengyur (mdo ’grel, nyi), folios 1b–163b.
Nāgārjuna. dbu ma rtsa ba’i tshig le’ur byas pa shes rab ces bya ba (Prajñā-nāma-mūlamadhyamakakārikā) [Fundamental Treatise on the Middle Way called “Wisdom”]. Toh 3824, Degé Tengyur vol. 198 (dbu ma, tsa), folios 1b1–19a6.
Prajñāvarman. ched du brjod pa’i tshoms kyi rnam par ’grel pa (Udānavargavivaraṇa) [An Exposition of “The Categorical Sayings”]. Toh 4100, Degé Tengyur vol. 148–49 (mngon pa, tu, thu), folios 45b–thu 222a.
Pūrṇavardana. chos mngon par chos kyi ’grel bshad mtshan nyid kyi rjes su ’brang ba (Abhidharmakośaṭīkālakṣaṇānusāriṇī) [An Explanatory Commentary on “The Treasury of Abhidharma” called “Following the Defining Characteristics”]. Toh 4093, Degé Tengyur vols. 144–45 (mngon pa, cu, chu), chu folios 1b–322a.
Ratnākaraśānti. ’phags pa shes rab kyi pha rol tu phyin pa brgyad stong pa’i dka’ ’grel snying po mchog (Āryāṣṭasāhasrikāprajñāpāramitāpañjikāsārottamā) [“Sāratamā”]. Toh 3803, Degé Tengyur vol. 89 (shes phyin, tha), folios 1b–230a.
———. nam mkha’ dang mnyam pa zhes bya ba’i rgya cher ’grel pa (Khasamā-nāma-ṭīkā) [An Extensive Explanation of the Extant Khasama Tantra]. Toh 1424, Degé Tengyur vol. 21 (rgyud, wa), folios 153a3–171a7.
———. mngon par rtogs pa’i rgyan gyi ’grel pa’i tshig le’ur byas pa’i ’grel pa dag ldan (Abhisamayālaṃkārakārikāvṛittiśuddhamatī) [A Running Commentary on “The Ornament for Clear Realizations” called “Pristine Intelligence”]. Toh 3801, Degé Tengyur vol. 88 (shes phyin, ta), folios 76a–204a.
Sāgaramegha (rgya mtsho sprin). rnal ’byor spyod pa’i sa las byang chub sems dpa’i sa’i rnam par bshad pa (Bodhisattvabhūmivyākhyā) [“An Explanation of The Level of a Bodhisattva”]. Toh 4047, Degé Tengyur vol. 235 (sems tsam, yi), folios 1b–338a.
Śrījagattalanivāsin. bcom ldan ’das ma’i man ngag gi rjes su brang ba zhes bya ba’i rnam par bshad pa (Bhagavatyāmnāyānusāriṇī-nāma-vyākhyā) [An Explanation of “The Perfection of Wisdom in Eight Thousand Lines” called “Following the Personal Instructions of the Bhagavatī”]. Toh 3811, Degé Tengyur vol. 94 (shes phyin), folios 1b–320a.
Sthiramati. mdo sde rgyan gyi ’grel bshad (Sūtrālaṃkāravṛttibhāṣya) [An Explanatory Commentary on the Ornament for the Mahāyāna Sūtras]. Toh 4034, Degé Tengyur vols. 227, 228 (sems tsam, ma, tsi).
Vasubandhu. ’phags pa bcom ldan ’das ma shes rab kyi pha rol tu phyin pa rdo rje gcod pa’i don bdun gyi rgya cher ’grel pa (Āryabhagavatīprajñāpāramitāvajracchedikāsaptārthaṭīkā) [An Extensive Commentary on the Seven Subjects of “The Perfection of Wisdom, ‘The Diamond Sūtra”]. Toh 3816, Degé Tengyur vol. 95 (shes phyin, ma), folios 178a5–203b7.
———. ’phags pa blo gros mi zad pas bstan pa rgya cher ’grel pa (Akṣayamatinirdeśaṭīkā) [An Extensive Commentary on The Teaching of Ākṣayamati]. Toh 3994, Degé Tengyur (mdo ’grel, ci), 1b1–269a7.
———. ’phags pa sa bcu pa’i rnam par bshad pa (Āryadaśabhūmivyākhyāna) [Explanation of The Ten Bhūmis]. Toh 3993, Degé Tengyur vol. 215 (mdo sde, ngi), folios 103b–266a.
———. chos mngon pa’i mdzod kyi bshad pa (Abhidharmakośabhāṣya) [Explanation of “The Treasury of Abhidharma”]. Toh 4090, Degé Tengyur, vols. 242, 243 (mngon pa, ku, khu), folios ku 26a1–258a7, khu 1b1–95a7.
———. chos mngon pa’i mdzod kyi tshig le’ur byas pa (Abhidharmakośakārikā) [The Treasury of Abhidharma]. Toh 4089, Degé Tengyur, vol. 242 (mngon pa, ku), folios 1b1–25a7.
———. dbus dang mtha’ rnam par ’byed pa’i ’grel pa (Madhyāntavibhāgabhāṣya) [An Extensive Commentary on Distinguishing the Middle from the Extremes]. Toh 4027, Degé Tengyur vol. 226 (sems tsam, bi), folios 1b1–27a7.
———. shes rab kyi pha rol tu phyin pa rdo rje gcod pa bshad pa’i bshad sbyar gyi tshig le’ur byas pa (Vajracchedikāyāḥ prajñāpāramitāyā vyākhyānopanibandhanakārikā) [“Verse Explanation of the Diamond Sūtra”]. Peking Tengyur 5864, vol. 146 (ngo mtshar bstan bcos, nyo), folios 1b1–5b1.
———. mdo sde’i rgyan gyi bshad pa (Sūtrālaṃkāravyākhyā) [An Explanation of The Ornament for the Mahāyāna Sūtras]. Toh 4026, Degé Tengyur vol. 225 (sems tsam, phi), folios 129b–260a.
———. ’phags pa blo gros mi zad pas bstan pa rgya cher ’grel pa (Akṣayamatinirdeśaṭīkā) [An Extensive Commentary on The Teaching of Ākṣayamati]. Toh 3994, Degé Tengyur (mdo ’grel, ci), folios 1b–269a.
Indigenous Tibetan Works
Ar Changchup Yeshé (ar byang chub ye shes). mngon rtogs rgyan gyi ’grel pa rnam ’byed [Disentanglement of Haribhadra’s “Exposition of Maitreya’s ‘Ornament for the Clear Realizations’ ”]. Ar byang chub ye shes kyi gsung chos skor, Bka’ gdams dpe dkon gches btus, 2. Edited by Dpal brtsegs bod yig dpe rnying zhib ’jug khang. Pe cin: krung go’i bod rig pa’i dpe skrun khang, 2006.
Bodong Tsöntru Dorjé (bo dong brtson ’grus rdo rje). shes rab kyi pha rol tu phyin pa’i man ngag gi bstan bcos mngon par rtogs pa’i rgyan gyi ’grel bshad shes rab mchog gi rgyan (stod cha) [Ornament for the Supreme Wisdom]. ’Phags yul rgyan drug mchog gnyis kyi zhal lung, vol. 11, pp. 22–565.
Butön (bu ston rin chen grub). bde bar gshegs pa’i bstan pa’i gsal byed chos kyi ’byung gnas gsung rab rin po che’i mdzod / chos ’byung chen mo [History of Buddhism]. Zhol phar khang gsung ’bum, vol. ya (26), folios 1b–212a.
Chim Namkha Drak (mchims nam mkha’ grags). shes rab kyi pha rol tu phyin pa’i stong phrag brgya pa gzhung gi don rnam par ’byed pa’i bshad pa [Summary Explanation of the One Hundred Thousand]. ’Phags yul rgyan drug mchog gnyis kyi zhal lung, vol. 8, pp. 217–468.
Chomden Rikpé Reltri (bcom ldan rigs pa’i ral gri). shes rab kyi pha rol tu phyin pa’i ’grel bshad mngon par rtogs pa rgyan gyi me tog [Flower Ornament for the Clear Realizations]. gsung ’bum, Kamtrul Sonam Dondrub typeset edition, ga, folios 1-389b [3-780].
———sha ta sa ha sRi ka pRadznyA pA ra mi ta a laM ka ra pushpe nA ma bi dza ha raM / shes rab kyi pha rol tu phyin pa stong phra brgya pa rgyan gyi me tog [Flower Ornament for the One Hundred Thousand]. gsung ’bum, Kamtrul Sonam Dondrub typeset edition, ca, folios 1-26b [565-617].
——— bstan pa rgyas pa rgyan gyi nyi ’od [An Early Survey of Buddhist Literature]. gsung ’bum, Kamtrul Sonam Dondrub typeset edition, ca, 1-81b [99-260].
——— byams pa dang ’brel ba’i chos kyi byung tshul [Historical Evolution of the Works of Maitreya]. gsung ’bum, Kamtrul Sonam Dondrub typeset edition, ca, 1-6a [43-56].
Denkarma (pho brang stod thang ldan dkar gyi chos kyi ’gyur ro cog gi dkar chag). Toh 4364, Degé Tengyur vol. 206 (sna tshogs, jo), folios 294.b–310.a.
Dolpopa (dol po pa shes rab rgyal mtshan). shes rab kyi pha rol tu phyin pa khri brgyad stong pa’i mchan bu zur du bkod pa (stod cha) [“Notes to the Eight Thousand”]. ’dzam thang gsum ’bum, ma, pp. 5.3–134. Available online at BDRC.
———. ’phags pa shes rab kyi pha rol tu phyin pa stong phrag nyi su lnga pa’i bshad pa [Explanation of the Twenty-Five Thousand Perfection of Wisdom]. Jo nang kun mkhyen dol po pa shes rab rgyal mtshan gyi gsung ’bum (glog klad ma gsungs ’bum), vol. 6, 1–279. Edited by dpal brtsegs bod yig dpe rnying zhib ’jug khang. Pe cin: krung go’i bod rig pa’i dpe skrun khang, 2011.
Jamsar Shérap Wozer (’jam gsar ba shes rab ’od zer). mngon rtogs rgyan gyi ’grel bshad ’thad pa’i ’od ’bar [Blaze of What is Tenable]. ’Phags yul rgyan drug mchog gnyis kyi zhal lung, vol. 9, pp. 22–458.
Luyi Gyeltsen (Degé Tengyur: klu’i rgyal mtshan; Toh: byang chub rdzu ’phrul). phags pa dgongs pa nges par ’grel pa’i mdo’i rnam par bshad pa (Āryasaṃdhinirmocanasūtravyākhyāna) [Explanation of the Saṃdhinirmocana Sūtra]. Toh 4358, Degé Tengyur vol. 205 (sna tshogs, cho, jo), folios 1b1–293a7; 1b1–183b7.
Pema Karpo (kun mkhyen pad ma dkar po). mngon par rtogs pa rgyan gyi ’grel pa rje btsun byams pa’i zhal lung [“Words of Maitreya”]. Collected Works (gsuṅ-’bum) of Kun-Mkhyen Padma-Dkar-Po. Darjeeling: Kargyud Sungrab Nyamso Khang, 1973–1974. Vol. 8, pp. 1–340.
Phangthangma (dkar chag ’phang thang ma). Beijing: mi rigs dpe skrun khang, 2003.
Rongtön (rong ston shes bya kun rig). sher phyin stong phrag brgya pa’i rnam ’grel. In gsung ’bum, 4:380–678. khren tu’u: si khron dpe skrun tshogs pa. si khron mi rigs dpe skrun khang, 2008.
Serdok Shakya Chokden (gser mdog paṇ chen shākya mchog ldan). shes rab kyi pha rol tu phyin pa’i man ngag gi bstan bcos mngon par rtogs pa’i rgyan ’grel pa dang bcas pa’i snga phyi’i ’brel rnam par btsal zhing / dngos bstan kyi dka’ ba’i gnas la legs par bshad pa’i dpung tshogs rnam par bkod pa/ bzhed tshul rba rlabs kyi phreng ba [“Garland of Waves”]. Complete Works, vol. 11. Thimphu, 1975.
Tsongkhapa (tsong kha pa blo bzang grags pa). shes rab kyi pha rol tu phyin pa’i man ngag gi bstan bcos mngon par rtogs pa’i rgyan ’grel pa dang bcas pa’i rgya cher bshad pa legs bshad gser gyi phreng ba [Golden Garland of Eloquence: Long Explanation of the Perfection of Wisdom]. Zi ling: tsho sngon mi rigs dpe skrun khang, 1986. The page numbers are the same as vols. tsa and tsha in the mtsho sngon mi rigs dpe skrun khang gsung ’bum, 11: 11–519. zi ling: mtsho sngon mi rigs dpe skrun khang, 1999.
Upa Losal Sangyé Bum (dbus pa blo gsal sangs rgyas ’bum). pa). bstan ’gyur dkar chag [Catalog of the Early Narthang Tengyur]. Scans from gnas bcu lha khang, on BDRC (MW2CZ7507).
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——— (2011b). Gone Beyond. Ithaca, N.Y.: Snow Lion Publications, 2011.
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Candra, Lokesh. Tibetan Sanskrit Dictionary. Śata-piṭaka Series Indo-Asian Literature, Vol. 3. International Academy of Indian Culture (1959–61), third reprint edition 2001.
Chimpa, Lama and Alaka Chattopadhyaya. Tāranātha’s History of Buddhism in India. Delhi: Motilal Banarsidass, 1997.
Chodron, Gelongma Karma Migme. The Treatise on the Great Virtue of Wisdom of Nāgārjuna. Gampo Abbey Nova Scotia, 2001. English translation of Étienne Lamotte (1949–80).
Conze, Edward (No date). Ed. Ms. Cambridge Add. 1628 (abhisamayālaṃkāra, pañcaviṃśatisāhasrikāprajñāpāramitā) with various additions. Photocopy of typed manuscript. No date, no place.
——— (1973a). Materials for a Dictionary of the Prajñāpāramitā Literature. Tokyo: Suzuki Research Foundation, 1973.
——— (1973b). The Perfection of Wisdom in Eight Thousand Lines & Its Verse Summary. Bolinas, Calif.: Four Seasons Foundation, 1973.
——— (1962). Ed. and trans. The Gilgit Manuscript of the Aṣṭādaśa-sāhasrikāprajñāpāramitā: Chapters 55 to 70 Corresponding to the 5th Abhisamaya. Roma: Istituto Italiano per il Medio ed Estremo Oriente, 1962.
——— (1954). Ed. Abhisamayālaṅkāra. Serie Orientale Roma, 6. Roma: Is.M.E.O., 1954.
Conze, Edward and Shotaro Iida. “Maitreya’s Questions” in the Prajñāpāramitā.” In Mélanges d’India a la Mémoire de Louis Renou, pp. 229–42. Paris: Éditions E. de Boccard, 1968.
de Jong, J. W. Nāgārjuna, Mūlamadhyamakakārikāḥ. Madras, India: Adyar Library and Research Centre, 1977.
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Dharmachakra Translation Committee, (2013). Trans. The Play in Full (Lalitavistara, Toh 95). 84000: Translating the Words of the Buddha.
——— (2020). Trans. The Questions of Sāgaramati (Sāgaramatiparipṛcchā, Toh 152). 84000: Translating the Words of the Buddha.
Dorje, Gyurme, trans. The Transcendent Perfection of Wisdom in Ten Thousand Lines (Daśasāhasrikāprajñāpāramitā, Toh 11). 84000: Translating the Words of the Buddha, 2018.
Dutt, Nalinaksha. Pañcaviṃśati-sāhasrikā Prajñā-pāramitā. Edited with critical notes and introduction. (Calcutta Oriental Series, 28. London: Luzac, 1934.) Reprint edition, Sri Satguru Publications, 1986.
Edgerton, Franklin. Buddhist Hybrid Sanskrit Grammar and Dictionary. 2 vols. New Haven: Yale University Press,1953. Vol. 1, Dictionary.
Goldstein, Melvyn. A New Tibetan English Dictionary of Modern Tibetan. University of California Press, 2001.
Fiordalis, David. and Dharmachakra Translation Committee, trans. The Secrets of the Realized Ones (Toh 47). 84000: Translating the Words of the Buddha, 2023.
Ghoṣa, Pratāpachandra, ed. Śatasāhasrikā Prajñāpāramitā. Calcutta: Asiatic Society of Bengal, 1902–14.
Griffiths, Paul J. “Omniscience in the Mahāyānasūtrālaṃkāra and its Commentaries.” Indo-Iranian Journal 33 (1990): 85–120.
Harrison, Paul. “Vajracchedikā Prajñāpāramitā: A New English Translation of the Sanskrit Text Based on Two Manuscripts from Greater Gandhāra.” In Buddhist Manuscripts Volume III, edited by Jens Braavig et al., 133–59. Manuscripts in the Schøyen Collection. Oslo: Hermes, 2006.
Harvey, Peter. “The Dynamics of Paritta Chanting in Southern Buddhism.” In Love Divine: Studies in Bhakti and Devotional Mysticism, edited by Karel Werner, 53–84. London: Curzon Press, 1993.
Herrmann-Pfandt, Adelheid. Die lHan kar ma: ein früher Katalog der ins Tibetische übersetzten buddhistischen Texte. Vienna: Verlag der Österreichischen Akademie der Wissenschaften, 2008.
Honda, Megumu. “Annotated Translation of the Daśabhūmika-sūtra.” Studies in South, East, and Central Asia, Satapitaka Series 74 (1968): 115–276.
Hong, Luo. “Is Ratnākaraśānti a gZhan stong pa?” Journal of Indian Philosophy 46 (2018): 577–619.
Hookham, Susan K. The Buddha Within. Tathagatagarbha Doctrine According to the Shentong Interpretation of the Ratnagotravibhaga. Albany, NY: State University of New York Press, 1991.
Hopkins, Jeffrey (1999). Emptiness in the Mind-Only School of Buddhism. Berkeley, CA: University of California Press, 1999.
——— (2013). “The Hidden Teaching of the Perfection of Wisdom Sūtras: Jam-yang-shay-pa’s Seventy Topics and Kon-chog-jig-may-wang-po’s Supplement.” Available online from UMA Institute for Tibetan Studies, 2013.
Ishihama, Yumiko and Yoichi Fukuda, eds. A New Critical Edition of the Mahāvyutpatti. Tokyo: The Toyo Bunko, 1989.
Jaini, P. S. Sāratamā: A Pañjikā on the Abhisamayālaṃkāra by Ācārya Ratnākaraśānti. Tibetan Sanskrit Works Series 18. Patna: Kashi Prasad Jayaswal Research Institute, 1972.
Jäschke, H. A. A Tibetan-English Dictionary. London: Routledge, Kegan and Paul, 1881; reprint edition Dover Publications, 2003.
Johnston, E. H., ed. (1950). The Ratnagotravibhāga Mahāyānottaratantraśāstra. Patna, India: Bihar Research Society.
——— (1932). “Vardhamāna and Śrīvasta.” Journal of the Royal Asiatic Society 64, no. 2 (April 1932): 393–98.
Kano, Kazuo and Xuezhu Li (2014). “Critical Edition and Japanese Translation and Critical Edition of the Saṃskrit text of the Munimatālaṃkāra Chapter 1. Ekayāna Portion (fol. 67v2–70r4): Parallel Passages in the Madhyamakāloka,” The Mikkyo Bunka [Journal of Esoteric Buddhism] 232 (March 2014): 138–03 [7–42]. The Association of Esoteric Buddhist Studies, Koyasan University, Koyasan, Wakayama, Japan.
——— (2012). “Annotated Japanese Translation and Critical Edition of the Saṃskrit text of the Munimatālaṃkāra Chapter 1—Opening Portion.” The Mikkyo Bunka [Journal of Esoteric Buddhism] 229 (December 2012): 64–37 [59–86]. The Association of Esoteric Buddhist Studies, Koyasan University, Koyasan, Wakayama, Japan.
Karashima, Seishi. Introduction to Manuscripts in the National Archives of India Facsimile Edition Volume II.1 Mahāyāna Texts: Prajñāpāramitā Texts (1). Edited by Karashima, Seishi et al. Published by the National Archives of India (New Delhi) and the International Research Institute for Advanced Buddhology (Tokyo), 2016.
Kern, H., trans. The Saddharma-puṇḍarīka, or Lotus of the True Law. Oxford: Clarendon Press, 1884.
Kimura, Takayasu, ed. Pañcaviṃśatisāhasrikā Prajñāpāramitā. GRETIL edition input by Klaus Wille. Tokyo: Sankibo Busshorin 2007–9 (1-1, 1-2), 1986 (2-3), 1990 (4), 1992 (5), 2006 (6-8).
Lamotte, Étienne. Le Traité de la Grande Vertu de Sagesse de Nāgārjuna (Mahāprajñā-pāramitā-śāstra). Vol. I and II: Bibliothèque du Muséon, 18. Louvain: Institut Orientaliste, 1949; reprinted 1967. Vol III, IV, and V: Publications de l’Institut Orientaliste de Louvain, 2, 12, and 24. Louvain: Institut Orientaliste, 1970, 1976, and 1980.
la Vallée Poussin, Louis de. L’Abhidharmakośa de Vasubandhu. 6 vols. Brussels: Institut Belge des Hautes Études Chinoises, 1971.
Law, B. C. Historical Geography of Ancient India. Paris: Société Asiatique de Paris, 1954.
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McKay, Alex. Kailasa histories: renunciate traditions and the construction of Himalayan sacred geography. Brill’s Tibetan Studies Library 38. Leiden: Brill, 2015.
McKlintock, Sarah. “Omniscience and the Rhetoric of Reason in the Tattvasaṃgraha and the Tattvasaṃgrahapañjikā.” Unpublished PhD diss. Harvard University, 2002.
Mitra, Rājendralāla. Ashṭasāhasrikā. Calcutta: Baptist Mission Press, 1888.
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Nattier, Jan. Once Upon a Future Time: Studies in a Buddhist Prophecy of Decline. Berkeley, CA: Asian Humanities Press, 1999.
Norwegian Institute of Palaeography and Historical Philology, trans. The Collected Teachings on the Bodhisatva (Toh 56). 84000: Translating the Words of the Buddha, 2023.
Padmakara Translation Group, trans. The Perfection of Wisdom in Twenty-Five Thousand Lines (Pañcaviṃśatisāhasrikāprajñāpāramitā, Toh 9). 84000: Translating the Words of the Buddha.
Pensa, Corrado. L’Abhisamayālamkāravrtti di Ārya-Vimuktisena: primo Abhisamaya / testo e note critiche [a cura di] Corrado Pensa. Roma, Italy: Istituto Italiano per il Medio ed Estremo Oriente, 1967.
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——— (1960). Ed. Prajñā-pāramitā-ratna-guṇa-saṃcaya-gāthā. Bibliotheca Buddhica XXIX, Leningrad: Akademii Nauk, 1937. Reprint edition, Indo-Iranian Reprints, ’S-Gravenhage: Mouton and Co.
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——— (2021a). Trans. The Stem Array (Gaṇḍavyūha, Toh 44-45). 84000: Translating the Words of the Buddha, 2021.
——— (2021b). Trans. The Ten Bhūmis (Daśabhūmika, Toh 44-31). 84000: Translating the Words of the Buddha.
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