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Language: English
Extent: 392 passages, 54,025 words
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Source: pramana-mt · Machine translation by Gemini 3.8 Flash (2026-10-21) of in.bauddha.taisho.1815 · Machine output without human authorship: no copyright is claimed (CC0 1.0). The original text keeps its own…

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Text

1.1

Compiled by the Śramaṇa Taehyŏn of Ch'ŏnggu.

Approaching the explanation of this sūtra, it is distinguished into seven gates: the time and place, the faculties and capacities, the inclusion within the Piṭakas, the translation, the central theme and purport, the title, and the main text.

1.3

Regarding the time and place: the fundamental was expounded by Locana Buddha in the Lotus Pedestal Treasury World; the derivative was expounded by Śākyamuni in the realm of Magadha at the bodhimaṇḍa of serene extinction when he first attained buddhahood.

1.4

Regarding the faculties and capacities: it is for those possessing the bodhisattva nature who are capable of giving rise to the [bodhi]mind, because for those who slander and lack faith it cannot be taught.

1.5

Regarding the inclusion within the Piṭakas: it is subsumed under the Vinaya of the Bodhisattva Piṭaka.

1.6

Regarding the translation: Under the Later Qin, there was the Tripiṭaka Master Kumārajīva of the Western Regions, here translated as "Youthful Longevity" (Tongshou). Upholding the bodhisattva precepts, he specifically chanted this chapter. Together with more than three thousand śramaṇas of doctrinal learning, he subsequently translated over fifty works of sūtras and treatises in the Xiaoyao Garden and the Caotang Monastery in Chang'an. Finally, because the ruler of the Qin wished to receive the prohibitive precepts, he separately recited and translated it out, with Huirong and others transcribing it by brush. Master Fazang said: "In the Western Regions there are one hundred thousand verses in sixty-one chapters; translated in full, it would make over three hundred fascicles." The preface to this sūtra says: "It may comprise one hundred and twenty fascicles." Furthermore, masters of past generations have traditionally transmitted: Tripiṭaka Master Paramārtha intended to bring the Bodhisattva Vinayapiṭaka. At that time, when he boarded a ship on the Southern Sea, the ship was about to sink. Although they disposed of other belongings, it still did not rise; only when they cast off the Vinaya manuscript was the ship able to proceed. Paramārtha sighed, saying: "The land of Han has no affinity with the bodhisattva vinaya; how profoundly lamentable!" Furthermore, when Tripiṭaka Master Dharmakṣema was in Western Liangzhou, there was the śramaṇa Fajin and others who sought to receive the bodhisattva precepts from Kṣema and requested the precept text. Kṣema said: "The people of this country are crude; how could there be vessels capable of the bodhisattva path?" Thus he did not grant it to them. Jin and the others earnestly pleaded but did not attain their wish; they made vows before a Buddha image seeking the precepts. As soon as seven days were fulfilled, he saw Maitreya in a dream personally conferring the precepts and imparting the precept text, all of which he memorised. Upon waking, he went to see Kṣema. Kṣema, observing his extraordinary appearance, sighed deeply and said: "The land of Han indeed has worthy people!" He then translated out the precept text for them. It was identical in text and meaning with what Jin had recited in his dream; this is the separately circulating Bodhisattvabhūmi Prātimokṣa that begins with verses of refuge and homage. Furthermore, it is heard that across the Western Regions, all Hīnayāna monasteries take Piṇḍola as the senior elder, while all Mahāyāna monasteries take Mañjuśrī as the senior elder; the assemblies together uphold the bodhisattva precepts, their karman and recitation of precepts are all performed as bodhisattva ritual proceedings, and the Bodhisattva Vinayapiṭaka is constantly recited without interruption.

1.7

Regarding the central theme and purport: that which the words express is called the theme; that to which the theme returns is called the purport. This sūtra takes mental practice as its precise theme, and realising awakening and benefiting sentient beings as its purport. Regarding mental practice, there are briefly two gates: first, the gate of teaching correct practice; second, the gate of admonishing evil practice. Teaching correct practice refers to the inner realisation practices of the three classes of worthies and ten classes of sages spoken of at the beginning of the sūtra. Admonishing evil practice refers to the precept practices of the ten major and forty-eight minor [precepts] spoken of in the latter part of the sūtra. The sūtra itself explains these extensively, as should be understood later. That to which it returns also has two gates: first, the gate of the tathāgata-nature; second, the gate of the aspect of setting forth. That which is set forth towards and that which sets forth should be understood in sequence. The tathāgata-nature is the nature of suchness. As the sūtra says: "Serene extinction is named the One Mind; the One Mind is named the tathāgatagarbha." That is, the mind of sentient beings—its nature of seeming arising yet non-arising is profoundly the ocean of the One Mind; its aspect of seeming arising flows into the waves of the six destinies. As the Anūnatvāpūrṇatvanirdeśa says: "This very dharmakāya drifting in birth and death is named 'sentient beings'; this very dharmakāya cultivating the perfections is named 'bodhisattvas'; this very dharmakāya abiding on the other shore is named 'buddhas'." How is this so? The dream of birth and death is merely the deluded mind. Because false vasanās disturb and defile the mind, it appears either as eyes and so forth, or as forms and so forth, just like sky-flowers seen by an eye with cataracts. Though heaven, earth, mountains, and rivers are boundless, like what is seen in a dream they have no real location. Stirred by the wind of objects such as form, the waves of the pravṛttivijñānas rise in the ocean of the ālayavijñāna, surging into the six sense-bases and discriminating the six dusts. Yet form, sound, and so forth are merely like dream-dust; apart from the mental aspects of practice, nothing whatsoever can be attained. Since the object is identical with the mind, the mind is empty just like the object. Deluded, there is birth and death; awakened, there is nirvāṇa; therefore the empty nature is called the tathāgatagarbha. Second, the gate of setting forth: because one inwardly possesses the tathāgata-nature in this way, hearing that all sentient beings equally share the tathāgatagarbha yet are swept by false thoughts into the boundless wheel of suffering, one vows to become a boat and oar in the great ocean of birth and death; not fearing the great suffering undergone therein, one generates an indestructible, unobstructed aspiration, thinking: "If the great bodhi is a state that can be attained, I too am a hero! Though three great asaṃkhyeya kalpas are far beyond, those who resolve on it will surely be able to transcend them; though unexcelled, perfect, complete bodhi is distant, those who vow to reach it will certainly arrive." Truly breaking through the shell of ignorance, wielding the power that fuses the dharmadhātu, one draws near to good friends and listens to the correct Dharma; wisdom is one's mother, expedient means is one's father, broadly gathering sentient beings as one's own family, emptiness and quiescence as one's home, Dharma-joy as one's wife, a mind of kindness as one's daughter, and utmost sincerity as one's son. Though living at home, one does not cling to the three realms of existence; though outwardly enjoying desires, one constantly abides in pure conduct. Roaming upon the thoroughfares, benefiting living beings is one's mind; wishing to accomplish the aims of others, one can relinquish one's own life. Going to places of lecturing and debate, one guides them with the Mahāyāna; entering schoolrooms, one gently instructs and opens the minds of the young and naive. Making friends in the wind, one must select their teachers; forgetting worldly cares under the moon, one savours the Way amidst shadows. The merit of tethering the grass naturally has clouds and wind; associating with beautiful women, one also knows their emptiness. Aided and flanked by great compassion and prajñā, riding the unabiding path to arrive at the limit of reality of the mind, merely reflecting back upon the self-nature within all minds, because the stages of bright and dim establish buddhas and bodhisattvas. What is called the unabiding path? It is the wisdom that abides neither on the extreme of emptiness nor on that of existence. That is, conditioned by inverted views, there are worldly characteristics; since they exist through inverted views, they are free from existence and non-existence. As Āryadeva said: "Because existence is not true existence, non-existence is also not true non-existence." That is, appearing as if existent to deluded consciousness, to realising wisdom it is as if nothing can be attained. Yet in the ultimate truth it is not utterly non-existent, for if things were non-existent in the ultimate truth, they would also be non-existent conventionally. Since one is free from the nature of existence, prajñā realises emptiness; since one is also free from the nature of non-existence, great compassion uproots existence. Because one uproots existence, one does not abide in nirvāṇa; because one realises emptiness, one does not abide in birth and death. Abiding on neither extreme distinguishes one from ordinary beings and the two vehicles; distinguishing oneself from ordinary beings and the lesser vehicle, one naturally brings forth bodhi. As the Yogācārabhūmi says: "One who ruins the characteristic of emptiness ruins all of the Mahāyāna." Therefore, when bodhisattvas practice the six perfections, they all take non-apprehension as their expedient means; that which is non-apprehension is the unabiding path. If there were only emptiness of existence, non-existence could be apprehended; but since emptiness is also empty, nothing is apprehended. Because nothing is apprehended, the three wheels are pure; this is called the ultimate cultivation of bodhisattva practice.

1.8

Regarding the title: Brahmajāla-sūtra is the overall name of the entire work. "Locana Buddha Spoke the Chapter on the Mind-Ground Dharma Gate, Number Ten" is the specific title of this chapter. "Brahma" has the meaning of being able to purify; "jāla" (net) has the meaning of gathering sentient beings. That is, this sūtra, up to the peak of existence, captures sentient beings in the great ocean of birth and death and ultimately delivers them to the shore of unexcelled serene extinction, endlessly benefiting all kinds of the hungry and thirsty, like a worldly net. To demonstrate this meaning, the various Brahma kings held net banners to offer to the Buddha and listen to the Dharma, and because of this the Buddha explained the differences among worlds. Just like the meshes of a net, the Buddha's doctrinal gates are also like this. Regarding the differences among worlds: Mount Sumeru shapes, tree shapes, inverted worlds, and so forth mutually penetrate everywhere. Regarding the Buddha's doctrinal gates: though the Dharma has a single flavour, the gates of aggregates, elements, sense-bases, and so forth differ. Thus, just as the meshes of the Brahma lord's net are many while the net is one, the precept Dharma of the Dharma King should be known to be likewise. Although the gates are like sands of dust, they ultimately return to a single path; when the myriad practices are in a single gate, it is called grasping the essential meaning. Practicing while grasping the essential meaning, all accords with the Dharma-nature; therefore, based on the metaphor, it is named the Brahmajāla-sūtra. "Sūtra" means a thread of discourse, having the sense of stringing together and upholding, because it strings together meanings and upholds sentient beings so they are not scattered and lost. "Locana" is translated here as "Pure and Full," because there is no obstacle that is not purified and no virtue that is not perfected. Master Fazang said: "The Sanskrit manuscripts all say Vairocana, translated here as 'Light Shining Everywhere', because his wisdom illuminates the dharmadhātu and his body responds to great capacities." Marking this name beneath the words "Brahmajāla" is done to distinguish it from the other chapters spoken by Śākyamuni. "Buddha" means the Awakened One, whose three senses are as usual. "Spoke" means using the perfect voice to skilfully respond and give rise to understanding. The myriad virtues of consciousness-only arising and growing from this are named "mind". The ford for exiting suffering and the portal for entering purity are called the "Dharma gate". Because the text and meaning are classified into a category, it is named "chapter". This chapter on the mind-ground has two overall gates: first, spoken by the fundamental teacher; second, spoken by the transformationally transmitted [Buddha]. The first contains five: the assembly at the place, alerting [the assembly], posing the inquiry, seeing and asking, and entrustment.

1.9

The sūtra says: From "At that time" to "the chapter on the Dharma of the mind-ground."

1.10

The commentary states: Within the assembly at the place there are three: the location, the great assembly, and that which was spoken. This can be understood from the text.

1.11

The sūtra says: From "At that time, Śākyamuni" to "also gave rise to doubtful thoughts."

1.12

The commentary states: In the second, alerting [the assembly], there are also three: emitting light, the joy of the assembly, and the doubtful thoughts. This can be known from the text.

1.13

The sūtra says: From "At that time, amidst the assembly" to "what characteristic does it have?"

1.14

The commentary states: Third, posing the inquiry, also has three textual parts: arising from samādhi, gathering the assembly, and posing the inquiry. "King of Profound Penetration and Flower Light": the true principle that is realised is called "profound"; the true wisdom capable of realising it is called "penetration"; being able to produce the great fruit is called "flower"; being able to dispel dark obstacles is called "light"; being supreme among the three vehicles is called "king". The samādhi from which he arose, Flower Light, is also like this; adorned with myriad virtues is called "great adornment". "Vajra white cloud colour": because it contains the waters of myriad virtues with indestructible, uncontaminated purity and whiteness, this colour is indicated. The light is not single, hence it says "light". "What characteristic does the light have?" asks about the characteristic for the sake of which [it was emitted].

1.15

The sūtra says: From "At that time, Śākyamuni" to "upon the radiant seat."

1.16

The commentary states: Fourth, seeing and asking contains two: seeing, and asking. This is the first. Returning from the transformation back to the fundamental essence is meant by "returned to". Seeing the superiority through augmented power is as explained in the Commentary on the Precept Text. "The radiant palace of one million kotis of purple vajra": like the five hundred kotis of palaces of Maitreya Bodhisattva in Tuṣita Heaven. "A million lotus flowers": the lotus flowers of the seat.

1.17

The sūtra says: From "At that time, Śākyamuni" to "the seed of a bodhisattva."

1.18

The commentary states: Second, asking contains two: asking, and answering. This is the first. Some say there are three questions: "ground" asks about conditioned practices; "empty space" asks about practices within the unconditioned; "sentient beings" refers to sentient beings equipped with the above two practices. This is incorrect. It is asking about their cause and effect based on their dwelling place. Regarding "the seed of a bodhisattva", because the other chapters ask about it extensively, it is not asked here. (The old commentary says: The six supreme bases are named seeds, as explained in the Bodhisattvabhūmi.)

1.19

The sūtra says: From "At that time" to "Locana Buddha."

1.20

The commentary states: In the second part, the answer, there are two sections: the fruit and the cause. Here he answers with the fruit. "Great joy" refers to seeing great benefit. Non-conceptual wisdom is called the "light of empty space" because it illuminates the emptiness of the Dharma-nature. The essence of the correct delineating cause (le-yin) is also called the wisdom of essential nature, as it serves as the correct cause. The samādhi upon which it relies is called the "original source"; this is capable of revealing and accomplishing the eternally abiding dharmakāya. The Buddha manifests this samādhi to demonstrate it to the great assembly. As it is the fundamental cause, cultivating the mind-ground takes this as its cause. "Abandoning the mundane," and so on, adduces the cause to answer with the fruit. From "attaining complete and perfect awakening" onward, the characteristics of accomplishing Buddhahood are revealed. This is because it reveals the direct and circumstantial retributions as well as the manifestations of conversion. As for "ocean of worlds," as the Mahāprajñāpāramitopadeśa says: Counting these trichiliocosms like the sands of the Ganges makes one world-species; counting these species again up to the sands of the Ganges makes one ocean of worlds; counting these oceans again up to a hundred thousand Ganges sands makes one Buddha-world. Although he is upon the central pedestal of the thousand petals, it is said that he is in the ocean of worlds, just as a transformation body is in a single continent of Jambudvīpa yet is said to be in the Sahā [world] as a single Buddha-land, because the scope of the two bodies' travels and conversions is also like this. The hundred million Śākyamuni bodies and lands are explained as in the Record on the Prātimokṣa.

1.21

Sūtra: "At that time, the lotus…" up to "…the wisdom-body was fulfilled."

1.22

The commentary states: In the second part, answering with the cause, there are two sections: the brief and the detailed. This is the first. The commentary says: In "firm forbearance of faith," the Dharma gate of the virtues of understanding in the lineage of habit is explained, also called the wisdom derived from hearing. In "firm forbearance of the Dharma," the Dharma gate of the virtues of practice in the lineage of nature is explained, also called the wisdom derived from reflection. In "firm forbearance of cultivation," the Dharma gate of the actualization of practice in the lineage of the path is explained, also called the wisdom derived from cultivation. In "firm noble forbearance," the Dharma gate of personal realization in the noble lineage is explained, called supramundane wisdom. Here, the three classes of worthies, the ten classes of sages, and the forty [stages] will be explained in order later, so they are not interpreted here. "Ascending" (deng) means to mount. The words "unconditioned" mean not being produced by afflictions and karma. "Signless" refers to the dharmakāya. "Greatly fulfilled" refers to the wisdom-body. "Eternally abiding" refers to its own nature being without interruption and continuous.

1.23

Sūtra: "At that time…" up to "…already opened in the chapter."

1.24

The commentary states: In the second part, the detailed explanation, there are two sections: the request and the answer. This is the first. In the assembly of the Buddhas, a bodhisattva makes a request; the explanation of the name conforms to what was said before. Generally, in the text of this sūtra, what is difficult to understand is that the Sanskrit phrasing of Buddha facing Buddha is ingenious, just like the five-character poetry and the like in this country; when translated into the Han language, the subtlety is lost, making it difficult to understand.

1.25

Sūtra: "At that time…" up to "…enters the samādhi of emptiness."

1.26

The commentary states: In the second part, the answer, there are four sections, because the forty Dharma gates are explained in detail in order. The first also has ten; this is the first, the "mind of relinquishment," among the initiatory [stages]. The bodhisattva who made the request was empowered by the thousand Buddhas, so [the Buddha] now addresses them, saying, "Listen carefully, thousand Buddhas," knowing that the assembly of the thousand Buddhas has not yet understood. The text on the mind of relinquishment has three parts: the section heading, the mental features of practice, and the conclusion. The words "all relinquishment" adduce the section heading. Next, in the mental features of practice, the relinquishment of realms and so forth as entirely unconditioned and signless indicates being free from the three wheels at the time of relinquishing what is relinquished. "Unconditioned" means the emptiness of persons. "Signless" means the emptiness of phenomena. Next is the explanation of the three wheels. First is the emptiness of the giver: that is to say, the self, the person, the knower, and the seer are formed through the temporary convergence of the twelve links of dependent origination. That which can grasp them as a master is the self that acts. As for the seer, with respect to its object, the twelve links of dependent origination, there is neither coming together nor dispersing; because there is no self in the objective realm, it is said that there is "no coming together," yet because there is an apparent self, it is also said that there is "no dispersing." Next is the emptiness of the receiver: "without a receiver" means that because the aggregates, realms, and sense bases are a unitary composite sign of emptiness, they are without the characteristics of a self and what belongs to a self. Finally is the emptiness of the thing given: all phenomena are provisionally formed, whether internal bodies and the like, or external wealth and the like; all phenomena are empty, devoid of anything of one's own to be relinquished, and devoid of the other's receiving. Third is the conclusion, which states that at that time the contemplation is accomplished: just as the objective realm is a provisional convergence, the contemplating subject manifests before one.

1.27

Sūtra: "If a disciple of the Buddha…" up to "…purity of the single path."

1.28

The commentary states: The second is the mind of precepts. "Precepts" adduces the section heading. "Neither-not-precepts" means being free from the extremes of existence and non-existence, hence the repetition "neither-not." Why? Because there is no recipient. As for "the precepts of the ten goods being preached without a master," it means that since there is no one who can preach, how could there be anything preached? The recipient, the bestower, and the precepts received cannot be apprehended, so the three wheels are empty. "Deceit, theft, up to false views have no accumulation or receiving" clarifies that the evils to be prevented are empty in essence and without accumulation, belonging back to the multiple conditions, lacking a fixed nature. "Deceit" means despising. The ultimate in despising refers to harming life. "Kindness, goodness," and so forth clarify that the precepts capable of preventing [evil] are also empty in essential nature: first, "kindness" prevents killing; second, "goodness" prevents stealing; third, "chastity" prevents sexual misconduct; fourth, "straightforwardness" prevents lying; fifth, "correctness" prevents selling alcohol; sixth, "truthfulness" prevents praising oneself and disparaging others; seventh, "right view" prevents false views; eighth, "relinquishment" prevents stinginess; ninth, "joy" prevents anger. The old commentary says: The word "and so forth" encompasses "compassion," which prevents speaking of faults. When preventing the ten unwholesome actions, one stops the eight inversions concerning the conditioned and unconditioned; existence and non-existence are completely separated, being of one taste and pure.

1.29

Sūtra: "If a disciple of the Buddha…" up to "…cannot be apprehended."

1.30

The commentary states: The third is the mind of forbearance. "Forbearance" adduces the section heading. The "wisdom essence of the signs of existence and non-existence" generally marks the essence of forbearance regarding the real and the conventional. Next, the distinctions in the mental features of practice are distinguished. The "forbearance of emptiness of emptiness" refers to the forbearance that takes the ultimate truth as its object; below, this is named the "forbearance of the practice of non-arising." "Forbearance in all places" refers to the forbearance that takes the worldly conventional as its object; below, this is named the "forbearance obtaining the name 'like suffering' in all places," because it pervades all places, tolerating and understanding in accordance with the conventional characteristics of suffering. To obtain the name "like suffering" means enduring resentment and harm, named according to the objective realm. Such immeasurable mental features of the real and conventional are each and every one called forbearance—this is the conclusion. Having explained the real and conventional, next he explains the three wheels. Oneself being empty is "no receiving"; the other being empty is "no striking"; because the Dharma-nature is empty, there is "no sword or staff, and no mind of anger." The three wheels are of one taste, hence it says "all are suchness." Individual things have no reality, hence it says "no each and every one." The truth-principle is without duality, hence it says "the single characteristic of the truth." The principle is also truly empty, named "without sign of non-existence." Yet the conventional is not non-existent, hence it says "having the sign of existence." Next is the approach of subject and object in opposition. "Neither-not-mind," and so forth, clarifies the sign of emptiness in forbearance. It means the mind capable of forbearance is not completely non-existent, hence it says "the sign of neither-not-mind." It seems to possess cogitation yet has no real object, hence it says "the sign of taking the objectless as object." "Standing, abiding," and so forth empties the objects endured, such as persons capable of striking; within the four postures, defilement and purity are empty of intrinsic nature, hence it says "all phenomena are like." Since both subject and object are empty, "the sign of forbearance cannot be apprehended."

1.31

Sūtra: "If a disciple of the Buddha…" up to "…roots of goodness belonging to progress."

1.32

The commentary states: The fourth is the mind of vigor. "Practicing suffering in the four postures at all times" adduces the section heading by means of the practice of vigor. In the stages of walking, standing, and so forth, there is no time when one is not urging oneself on, so next he clarifies the mental features of practice. "Subduing the empty and the provisional" means subduing the first two natures: "empty" refers to the conceptually imagined nature, and "provisional" refers to the other-dependent nature. "Uniting with the Dharma-nature" means uniting with the fully perfected nature. This is because it subdues the former phenomenal signs and unites with the true principle. The accumulation of virtues of the wisdom of emptiness is called the "mountain of non-arising." Seeing existence and non-existence: that which has signs is called existence, and that which is signless is called non-existence. As Nāgārjuna's treatise states: the conditioned is called existence, and the unconditioned is called non-existence. "As if existent" means seeming to exist conventionally. "As if non-existent" means seeming to be non-existent in the ultimate sense. The above is the general contemplation of all phenomena. "The totality of the great earth, blue, yellow, red, and white" refers to the ten totalities (kṛtsnāyatanas). It includes the spheres of mastery, liberations, and so forth, hence it says "up to." The above is the specific contemplation of the approach of shared virtues. The "wisdom-nature of the Three Jewels" is the approach of Mahāyāna virtues, because by possessing the Three Jewels it subsumes all phenomena. Having clarified the objective realms, next he clarifies the virtues. Rising and advancing on the path through all faith must take the wisdom of emptiness of the three samādhis as its gate. The non-arisen is the signless, because signs necessarily arise. Going from the contemplation of the ultimate truth toward the worldly conventional, it therefore says "arising from emptiness and entering the Dharma of worldly truth." Comprehending that the real is precisely the conventional, it says "also without two signs." Third is the conclusion. The words "continuing the mind of emptiness and penetrating the roots of goodness belonging to progress" mean that all paths of progress take emptiness as foremost, hence it says continuing the preceding. Penetrating with the mind of emptiness and advancing roots of goodness is called the mind of vigor.

1.33

Sūtra: "If a disciple of the Buddha…" up to "…producing all that is good."

1.34

The commentary states: The fifth is the mind of concentration. "Quiescent and signless" adduces the section heading, because it quells distraction and illumination is signless. Next, in the mental features of practice, the "samādhi of signless, immeasurable activities" is the concentration on the emptiness of living beings, because there are only activities and no real self. The "samādhi of signless, immeasurable mind" is the concentration on the emptiness of phenomena, because there are only consciousnesses and no real phenomena. Both tending toward true emptiness are collectively called signless. "The samādhis into which both ordinary persons and noble beings enter" refers to the eight dhyānas and concentrations, because these two classes of concentration have become fully ripened. The statement that "essential nature corresponds" to all practices means that through the power of concentration, all hindrances are extinguished. "Self, person, and receiver" refers to the grasping at a person. "All bonds" refers to the remaining afflictions. "Nature of views" provisionally adduces the grasping at phenomena to subsume the cognitive hindrances. These are all causes and conditions that hinder concentration. "Scattering wind that agitates the mind" means that any thoughts not brought forth leave the mind unquiescent, yet extinguishing the emptiness of emptiness as well as the eight inversions leaves no clinging. "Provisional calm wisdom-contemplation" means training in the concentration and wisdom that contemplate the provisional nature of sentient beings and phenomena; through this concentration and wisdom, the noble truth of suffering in all provisional convergences is subdued and extinguished, and the accumulation of the nature of offenses in the three realms that can be received is extinguished. The words "and producing all that is good" refer to the provisions for the path.

1.35

Sūtra: "If a disciple of the Buddha…" up to "…due to the function of wisdom."

1.36

The commentary states: In the sixth, the mind of wisdom, "wisdom of emptiness" adduces the sixth perfections. In clarifying the mental features of practice, "not without conditions" indicates that it has an objective condition upon which it relies. Wisdom also lacks intrinsic nature, because it is other-dependent. What is that upon which it relies? It refers to the knowing essence, which is called the mind. "The master that discerns all phenomena by provisional names" is because of the nature of the mind-king. "In communion with the path" is because it corresponds with wisdom. Abiding already in the noble womb and about to enter the noble [ranks] and so forth are entirely the essential nature and function of the mind of wisdom. All the afflictions of grasping at the four inversions are entirely due to the defiled wisdom whose nature is not clear. Therefore, in counteracting them, taking wisdom as foremost, one cultivates ineffable, various forms of wisdom derived from hearing as the skillful means to enter the single true reality of the Middle Way. Next, he clarifies the emptiness of hindrances: that "ignorance which can hinder wisdom" is separated from the combination of conditions and has no intrinsic characteristic. He states that non-characteristics are not identical to conditions, hence they do not come from conditions. Since they lack an intrinsic nature, they are "neither offenses nor the eight inversions, and without arising or cessation." Due to this clarity of wisdom, it illuminates and delights in emptiness. Having clarified true wisdom, furthermore, the skillful means of wisdom—the transformations and supernormal powers—are also that which is effected by the essence of wisdom, because of the function of wisdom.

1.37

Sūtra: "If a disciple of the Buddha…" up to "…the original source of all practices."

1.38

The commentary states: Seventh is the Mind of Vow. "Vow upon vow, greatly seeking and seeking everything" introduces the chapter section. It says "vow upon vow" because one equally seeks the two benefits [of self and other]. Seeking cessation is termed "greatly seeking"; seeking wisdom is termed "seeking everything." In explaining the characteristics of its practice, because one cultivates causal actions for the sake of seeking the distant fruition, the mind of vow is continuous, necessarily proceeding through the uninterrupted succession of the mind of vow. "Attaining Buddhahood in a hundred kalpas" means the eradication of sins. "A hundred" has the meaning of multiplicity, for sins are an accumulation of the disasters and afflictions of birth and death. Focusing and continuously seeking the single mark of the emptiness of dharmas is expressed as: "Seeking and seeking with the utmost mind in the unarisen emptiness, which is one." "One" refers to the single mark, that is, marklessness. Mounting upon vows to enhance contemplation and entering into the illumination of concentration, then through the mind of aspiration and vow one is liberated from the immeasurable bonds of views. The practice capable of realization is accomplished through the seeking mind; hence, the immeasurable merits of this bodhi take vow as their root. Once Buddhahood is attained, one perfectly realizes the dharmadhātu apart from the extremes of existence and nonexistence, which is called "contemplating the Middle Way of the One Truth." The ten thousand virtues interfuse; although there is no distinction between the cognitive portion of the illuminating wisdom and the illuminated dharmadhātu, it is not like the two vehicles' reducing the body to ashes and annihilating cognition—it is also said to be non-submerged. Having personally and perfectly realized it, one gives rise to immeasurable functions from the subsequently attained wisdom, which is called "generating the seeing of seeing." Yet one does not claim that "I have produced something," which is called "not an understanding wisdom." The concluding text is easily understood.

1.39

The sūtra says: "If a disciple of the Buddha..." up to "...the contemplated dharmas are also thus."

1.40

The commentary states: Eighth, regarding the Mind of Protection, "protecting the Three Jewels and protecting all practices and merits" introduces the chapter section, because it protects that which is relied upon as well as one's own practice. Next, to clarify the characteristics of the practice: first, protecting against non-Buddhists so that they do not harass right faith is protecting the Three Jewels, because one subdues perverse minds through markless practice. "Eradicating the bonds of self and the unarisen bonds of views," and so forth, is protecting one's own practice. Subduing the affliction obstacle is called "eradicating the bonds of self"; subduing the cognitive obstacle is called "the unarisen bonds of views." By what practice-characteristics does one protect in this manner? Protecting the fundamental Three Jewels is done through markless practice. Protecting one's own three gates of emptiness is done through the continuity of mind and wisdom, the continuity of wisdom, and so forth. The two types of emptiness support each other; hence it says "wisdom continuous, wisdom continuous." Entering the unarisen through such continuity, the path of cessation and the path of contemplation are "bright light," bright light because they subdue the two obstacles without hindrance. As such protective contemplation enters into the realm of emptiness, conventional, nominal marks are distinguished; hence it says "part by part." Seeming to be self and seeming to be dharmas, they seem to exist within the deluded consciousness; hence it says "illusory transformations." The conventional marks produced by illusory transformations are empty by nature; within the wisdom of emptiness they seem not to exist, so it says "as if nonexistent." From "as if nonexistent" downward, the conclusion states: arising from the concurrence of conditions is called "the collection of the substance of dharmas"; returning and belonging to multiple conditions is called "the dispersal of the substance of dharmas"; having no fixed intrinsic nature is called "unprotectable." Just as with the principle that is contemplated, the contemplating [consciousness] is also thus.

1.41

The sūtra says: "If a disciple of the Buddha..." up to "...all dharmas."

1.42

The commentary states: Ninth is the Mind of Joy. "Seeing others obtain happiness, one always generates joy" introduces the chapter section. From "and all" downward, it clarifies the characteristics of practice. "Nominal" refers to the other-dependent nature; "empty" refers to the imagined nature. Universally subduing the two marks is called "and all"; the non-manifestation of the two marks is termed "illuminating quiescence." Not perceiving the first two natures is called "not entering"; the conditioned appearing as a reflection of True Suchness is called "not nonexistent." In the joy of serene inner realization, both object and cognition are empty; hence it is called "great bliss without conjunction." Although prajñā realizes emptiness, great compassion still transforms beings, taking conditioned realms as its cognitive object; hence it is said, "transforming with grasping, seeing with dharmas." "The profound, nominal nature of dharmas," and so forth, refers to the mind-to-mind practice of the single contemplation of the equality of the natures of the two truths. "Profound" is ultimate truth; "nominal" is conventional truth, because prajñā and great compassion interfuse. "Hearing much of all Buddhas' practices and merits," and so forth, refers to hearing much of fruitional virtues and causal practice-virtues, universally taking the wisdom of markless sympathetic joy to generate right mindfulness continuously and illuminate [them] with single-minded devotion. For since the unarisen is one, the Buddha is precisely oneself. The conclusion below states: "the mind of joy taking all dharmas as conditions" refers to the rejoicing conditions apart from jealousy and the like.

1.43

The sūtra says: "If a disciple of the Buddha..." up to "...explained in detail in the Chapter on Light."

1.44

The commentary states: Tenth is the Peak Mind. "This person has supreme wisdom" introduces the chapter section. Next, explaining the meaning of the name: the preceding nine minds possess three meanings like a peak: First, eradicating obstacles is like a peak. "The wheel of self" refers to the afflictions of transmigration with grasping at self as the head, since sharp views, doubt regarding the body, and blunt afflictions such as anger are all eradicated and nonexistent, superior like a peak. Second, excellence of wisdom is like a peak, because the supreme wisdom is continuous like a peak. Third, excellence of the cognitive object is like a peak, because it pervades the dharmadhātu, cause and effect are interfused, and the single path of suchness is supremely like a peak. "Like a human's peak (head)" is an overall metaphor for the three above. Next, clarifying the differences in the characteristics of practice: "The view of self and the sixty-two views" distinguishes the two classes of views; hence it says "neither, nor." "The five aggregates" refers to the five skandhas. In the moment-by-moment arising and ceasing of the aggregates, one erroneously grasps that an atman's substance permanently transmigrates; one contemplates that the consciousness aggregate is empty, because one mostly conceptualizes the consciousness aggregate as the mark of a self. "Without feeling" means contemplating that the feeling aggregate is empty. "Having no volition that can be seized or bound" means contemplating that the remaining three aggregates are empty. "Volition" refers to the volition aggregate. "Nothing to be seized" is because the form aggregate is empty. "Nothing to be bound" is because the perception aggregate is empty, for false conception is the root of bondage. As a sutra says: "Consciousness is like an illusion... up to form is like a mass of foam." "Entering the direct path of inner emptiness" means entering the purely one-flavored path of the inner gate. The above clarifies prajñā; next is clarified great compassion. Moment by moment, with respect to sentient beings, one sees neither having conditions nor lacking conditions; constantly taking the samādhi of the peak and the concentration of quiescence as conditions through unconditioned great compassion, one also arouses preparatory effort on the path toward realization. At that time, even if there should arise views of an intrinsically real self and person, or the eight inversions of permanence, one takes the non-dual dharma gate as one's object. "View of an intrinsic reality" is grasping at dharmas. "View of a self and person" is grasping at sentient beings. Because of this, "not receiving the eight difficulties" refers to the three wretched paths and so forth. "Ultimately not receiving illusory fruits" is because the wholesome roots of the path factors do not generate the leading karma of birth and death; and because through great compassion of identical substance there is no transformation apart from oneself, it is said that in the four postures one only eradicates evil and produces good for sentient beings. "Entering the path" is a general phrase; the remaining three are specific phrases. One who fulfills the stages of the ten understandings is called an "upright person"; establishing the provisions of merit and wisdom is called "upright wisdom and upright practice," practice being merit. Below is the general conclusion. The statement, "Because the bodhisattva's thorough contemplation is present, they do not receive the fruits of the six paths and will certainly not regress from the Buddha-gotra," is because one turns away from transmigration and heads toward cessation. "Born lifetime after lifetime into the Buddha family": the Daśabhūmika-vibhāṣā states that True Suchness is the Buddha family; because the concordant understanding is accomplished, it is called entering. "The Chapter on the Ten Heavenly Lights" refers to the preceding chapter.

1.45

The sūtra says: "Locana..." up to "...the samādhi of essential nature."

1.46

The commentary states: Second, among the ten nurturings, the citation of the question is obvious. Here, in the first, the Mind of Loving-kindness, "having constantly practiced the mind of loving-kindness and produced the cause of happiness" introduces the chapter section. Because loving-kindness bestows happiness, this is unconditioned loving-kindness. When the practice of loving-kindness is accomplished, it is also accompanied by happiness oneself, entering into the dharmas that are the cognitive object; that is, within the great true dharma of the five aggregates, the three marks of the aggregates are empty, like an illusion and like a transformation, non-dual with True Suchness, and so one is capable of realizing the wheel of the dharma of the noble path. From "transforming and covering" downward, this teaches others to produce faith, for it is the gate of great compassion. "Not real" means that with respect to what is benefited, the mind of faith is empty. "Not a result of good or evil" means that with respect to what is pacified and made happy, the fruitional result of happiness is empty. "The samādhi of understanding the essential nature of emptiness" concludes the completion of the practice of loving-kindness.

1.47

The sūtra says: "If a disciple of the Buddha..." up to "...give rise to great compassion."

1.48

The commentary states: Second, in the Mind of Compassion, "through the emptiness of compassion, and empty marklessness" introduces the chapter section. Because the nature of existence is empty, it says "empty"; because emptiness is also empty, it says "empty marklessness." Next, to clarify the characteristics of practice: "Through compassion conditioning the practice of the path, one naturally extinguishes all suffering" is the headline statement. "Conditioning" means taking as a cognitive object, as in the three kinds below: conditioning sentient beings, and so forth. How does one extinguish suffering? First, one generates wisdom within the suffering of sentient beings. What kind of wisdom is generated? There are three kinds: first, compassion conditioned on sentient beings, as in the Sūtra's "condition of not killing living beings"; second, compassion conditioned on dharmas, as in the Sūtra's "condition of not killing dharmas"; third, unconditioned compassion, as in the Sūtra's "condition of not clinging to a self." Thereby, one does not torment any sentient beings. Next, to clarify the characteristics of practice: Whenever one generates the mind of great compassion, one sees the true nature of all dharmas within emptiness. If one impairs the nature of emptiness, one loses the entire Mahāyāna. Therefore, "generating the mind of wisdom of the path in the practices of the gotra" points out the practice of this stage. As the Benevolent Kings [Sūtra] says: "The gotra nature of the three heavens of the silver wheel." The six good kinds such as fathers are "intimate" to oneself; reversing those, the six evils are "evil" to oneself. Those two each have superior, middling, and inferior grades; desiring to bestow superior happiness and eradicate their suffering, while the superior evil beings each obtain the nine grades of happiness according to their capacity, this is contemplating the emptiness of the fruit: desiring to bestow superior happiness yet with nine distinct grades, happiness still belongs to the capacity and has no intrinsic nature. The empty mark of the fruit of happiness manifests within the mind of loving-kindness, and through the single practice of happiness one induces great compassion.

1.49

The sūtra says: "If a disciple of the Buddha..." up to "...joyful because of suffering."

1.50

The commentary states: Third, in the Mind of Joy, "at the time of the mind of joy in the unarisen" introduces the chapter section. The mind of joy contemplating emptiness is called "the mind of the unarisen." "The wisdom of the path of the substance and marks of the gotra" refers to the substance and marks of the stage. Because self and other are empty, it is called "emptiness of emptiness." Still following along and rejoicing with others, it is called "the mind of joy." This has two kinds: first, emptiness of nature, because one does not cling to self and what belongs to self; second, emptiness of dharmas, because one understands that transmigration has no accumulation. "Arising and vanishing" means the sense of transmigration. What arises from conditions still belongs to multiple conditions and has no fixed mark; hence it says "no accumulation." At that time, all the myriad existents enter emptiness, which is the completion of the practice of contemplation. With the joy of identical substance, one equally rejoices in all. Giving rise to this contemplation of emptiness, one enters the path possessing marks, keeping far from the perverse and drawing near to the upright. "Upright" refers to showing me the good path and causing sentient beings to enter the house of the Buddha-Dharma. Having attained the Dharma within one's heart, the substance of practice is joyful and delighted; hence it says "always generating joy within the Dharma." One enters the stage of the Dharma oneself, and further rejoices in others entering the upright.

1.51

The sūtra says: "If a disciple of the Buddha..." up to "...constantly cultivate their equanimity."

1.52

The commentary states: Fourth, in the Mind of Equanimity, "always generating the mind of equanimity" introduces the chapter section. "In the empty dharmas of non-action and marklessness" refers to the three gates of emptiness. "Like empty space" is a metaphor for unimpeded practice regarding the three kinds of emptiness. Within wholesomeness and the like, the emptiness of dharmas and the emptiness of persons are "great equanimity." "Equanimity" (renunciation) means remedying defilement; here it specifically indicates remedying greed, illusion, and so forth, as sequential metaphors for empty transmigration and moment-by-moment cessation. "The mind of the unarisen" is because the mind of equanimity is empty. Although it is empty, one constantly advances; hence it says "constantly cultivate equanimity."

1.53

The sūtra says: "If a disciple of the Buddha..." up to "...practices manifesting before one."

1.54

The commentary states: Fifth, in the Mind of Giving, "being able to cover all sentient beings with the mind of giving" introduces the chapter section. "Practicing transformation without mind" is because there is no attachment. "Penetrating principle and penetrating giving" means understanding the nature of the ultimate and conventional truths. The phrase "all marks being practices manifesting before one" means the completion of the practice of giving.

1.55

The sūtra [states]: "If a disciple of the Buddha..." up to "...arouses roots of goodness."

1.56

The commentary states: In the sixth [mind], the mind of loving speech, "entering the samādhi of loving speech of essential nature" introduces the chapter heading. "Essential nature" means the true nature. Harsh words and gentle words both tend toward ultimate truth, and because they are lovable and pleasing, they are called "loving speech." In ultimate truth, the meaning of the words of the Dharma and the phrases of true speech all accord with the gateway of the one purely clean speech, possessing the wisdom to articulate speech that can attune all up to non-contention; through the conditionlessness of the emptiness of phenomena, a mind of kindness and love is produced. Below, it concludes. The phrase "constantly practicing such a mind and arousing roots of goodness" means according with the true mind.

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