“Guṇākara, it is like this: you should consider the actual defining characteristic to be just like the original and unerring visual object seen by the same person when their vision is healthy and free from the visual aberrations resulting from the timira disease.


6.8
“Guṇākara, it is like this: when a pure crystal is in contact with something blue, it appears to be a sapphire. Because people perceive it by mistake as a sapphire, they are deceived by it. When this pure crystal is in contact with something red, green, or yellow, it appears to be a ruby, an emerald, or gold. Because people perceive it by mistake as a ruby, an emerald, or gold, they are deceived by it.


6.9
“Guṇākara, it is like this: You should consider the mental imprint of conventions in terms of an imaginary defining characteristic upon the other-dependent defining characteristic to be just like the contact of colors with a pure crystal. Thus, you should consider the perception of an imaginary defining characteristic [superimposed] on the other-dependent defining characteristic to be just like the mistaken perception of a sapphire, ruby, emerald, or gold [superimposed] on the pure crystal.


Guṇākara, it is like this: You should consider the other-dependent defining characteristic to be just like this pure crystal itself. Thus, you should consider the actual defining characteristic as the permanent and immutable lack of any actuality or essence in the imaginary defining characteristic [superimposed] on the other-dependent defining characteristic, just as there is permanently and immutably no actuality or essence in the defining characteristic of a sapphire, ruby, emerald, or gold [superimposed] on a pure crystal.


6.10
Thus, Guṇākara, bodhisattvas distinctly perceive the imaginary defining characteristic on the basis of names denoting phenomenal appearances. They distinctly perceive the other-dependent defining characteristic on the basis of the erroneous conception [that superimposes] an imaginary defining characteristic on the other-dependent defining characteristic. They distinctly perceive the actual defining characteristic on the basis of the nonexistence of any erroneous conception [that superimposes] an imaginary defining characteristic on the other-dependent defining characteristic.


6.11
“Guṇākara, when bodhisattvas distinctly perceive the imaginary defining characteristic [superimposed] on the other-dependent defining characteristic of phenomena exactly as it is, they distinctly perceive the phenomena devoid of any defining characteristic exactly as they are. Guṇākara, when bodhisattvas distinctly perceive the other-dependent defining characteristic exactly as it is, they distinctly perceive the phenomena characterized by affliction exactly as they are. Guṇākara, when bodhisattvas distinctly perceive the actual defining characteristic exactly as it is, they distinctly perceive the phenomena characterized by purification exactly as they are. Guṇākara, when bodhisattvas distinctly perceive the phenomena devoid of a defining characteristic [superimposed] on the other-dependent defining characteristic exactly as they are, they abandon the phenomena characterized by affliction.


Once they have abandoned the phenomena characterized by affliction, they will obtain the phenomena characterized by purification. Guṇākara, since bodhisattvas distinctly perceive in this way the imaginary, other-dependent, and actual defining characteristics of phenomena exactly as they are, they distinctly perceive the phenomena devoid of a defining characteristic, those characterized by affliction, and those characterized by purification exactly as they are. Having distinctly perceived the phenomena devoid of a defining characteristic exactly as they are, they abandon the phenomena characterized by affliction. Once they have abandoned the phenomena characterized by affliction, they will obtain the phenomena characterized by purification. For all these reasons, bodhisattvas are skilled in the defining characteristics of phenomena. Moreover, when the Tathāgata designates the bodhisattvas as ‘skilled in the defining characteristics of phenomena,’ it is for these reasons.”


6.12
Then, at that moment, the Blessed One spoke these verses:


“Once the phenomena devoid of defining characteristics have been distinctly perceived,
The phenomena characterized by affliction will be abandoned.
Once the phenomena characterized by affliction have been abandoned,
The phenomena characterized by purification will be obtained.
“Careless beings, overcome by wrongdoing and indulging in laziness,
Do not realize the imperfection of conditioned phenomena.
Falling apart in the midst of fleeting phenomena,
They deserve compassion.”
This was the chapter of Guṇākara —the sixth chapter.


7. Chapter 7
7.1
At that time, the bodhisattva Paramārthasamudgata asked the Blessed One, “Blessed One, when I was alone in a secluded place, I had the following thought: ‘The Blessed One also spoke in many ways of the defining characteristic specific to the five aggregates, mentioning the defining characteristic of their arising, disintegration, abandonment, and comprehension. In the same way, he spoke of the twelve sense domains, dependent arising, and the four kinds of sustenance. The Blessed One also spoke in many ways of the defining characteristic of the four noble truths, mentioning the comprehension of suffering, the abandoning of the cause of suffering, the actualization of the cessation of suffering, and the practice of the path. The Blessed One also spoke in many ways of the defining characteristic specific to the eighteen constituents, mentioning their varieties, manifoldness, abandonment, and comprehension.


The Blessed One also spoke in many ways of the defining characteristic specific to the four applications of mindfulness, mentioning their adverse factors, antidotes, practice, their arising from being non-arisen, their remaining after they arose, and their maintaining, resuming, or increasing. Similarly, he also spoke in many ways of the defining characteristic specific to the four correct self-restraints, the four bases of supernatural powers, the five faculties, the five forces, and the seven branches of awakening. The Blessed One also spoke in many ways of the defining characteristic specific to the eight branches of the path, mentioning their adverse factors, antidotes, and practices, their arising from being non-arisen and remaining after they arose, and their maintaining, resuming, or increasing.’


“When the Blessed One further said, ‘All phenomena are without an essence, unborn, unceasing, primordially in the state of peace, and naturally in the state of nirvāṇa,’ what was the underlying intent of the Blessed One? I would like to ask the Blessed One about this point: what was the Blessed One thinking when he said, ‘All phenomena are without an essence, unborn, unceasing, primordially in the state of peace, and naturally in the state of nirvāṇa’?”


7.2
The Blessed One replied to the bodhisattva Paramārthasamudgata, “Paramārthasamudgata, this reflection of yours arose virtuously and appropriately. It is excellent indeed. You are asking this for the benefit and happiness of many beings, out of compassion for the world, and for the welfare, benefit, and happiness of all beings, including gods and humans. Your intention is excellent when questioning the Tathāgata on this specific point. Therefore, listen, Paramārthasamudgata. I will explain to you what my underlying intent was when I declared, ‘All phenomena are without an essence, unborn, unceasing, primordially in the state of peace, and naturally in the state of nirvāṇa.’


7.3
“Paramārthasamudgata, the essencelessness of all phenomena has three aspects. Having in mind essencelessness regarding defining characteristics, essencelessness regarding arising, and essencelessness regarding the ultimate, I thus taught what is called the essencelessness of all phenomena.


7.4
“Paramārthasamudgata, what is the essencelessness of all phenomena with regard to defining characteristics? It is the imaginary defining characteristic [of phenomena]. Why? Because as much as this defining characteristic is nominally and conventionally posited, it is not posited on the basis of an essence or a distinctive [characteristic]. Therefore, it is called the essencelessness of all phenomena with regard to defining characteristics.


7.5
“Paramārthasamudgata, what is the essencelessness of all phenomena with regard to arising? It is the other-dependent defining characteristic of phenomena. Why? Because this is [the defining characteristic] arising on account of causes other [than itself] and not by itself. Therefore, it is called essencelessness with regard to arising.


7.6
“Paramārthasamudgata, what is the essencelessness of all phenomena with regard to the ultimate? Phenomena arising in dependence upon causes, which lack an essence on account of lacking an essence in terms of arising and also lack an essence on account of lacking an ultimate essence. Why? Because, Paramārthasamudgata, I showed that the referential object conducive to purification within phenomena is the ultimate, but the other-dependent defining characteristic is not the referential object conducive to purification. Therefore, this essencelessness is called essencelessness with regard to the ultimate.


“Moreover, Paramārthasamudgata, the actual defining characteristic of phenomena should also be referred to as essencelessness with regard to the ultimate. Why? Because, Paramārthasamudgata, the selflessness of phenomena is called the essencelessness of phenomena, which is the ultimate, but the ultimate is characterized by the essencelessness of all phenomena. Therefore, it is called essencelessness with regard to the ultimate.


7.7
“Paramārthasamudgata, it is like this: consider essencelessness with regard to defining characteristics to be exactly like a [nonexistent] sky flower; consider essencelessness with regard to arising, as well as essencelessness with regard to the ultimate in one of its aspects, to be exactly like a magic illusion; consider essencelessness with regard to the ultimate in its other aspect, which consists in the selflessness of phenomena and pervades everything, to be exactly like space, which consists in the essencelessness of form and pervades everything.


7.8
“Paramārthasamudgata, with this threefold essencelessness in mind, I taught what is called the essencelessness of all phenomena. Paramārthasamudgata, having in mind essencelessness with regard to defining characteristics, I taught, ‘All phenomena are without an essence, unborn, unceasing, primordially in the state of peace, and naturally in the state of nirvāṇa.’ Why? Because, Paramārthasamudgata, what lacks a specific defining characteristic is unborn. What is unborn is unceasing. What is unborn and unceasing is primordially in the state of peace. What is primordially in the state of peace is naturally in the state of nirvāṇa. For what is naturally in the state of nirvāṇa, there is nothing in the slightest that passes into the state of nirvāṇa. Therefore, having in mind essencelessness with regard to defining characteristics, I taught, ‘All phenomena are without an essence, unborn, unceasing, primordially in the state of peace, and naturally in the state of nirvāṇa.’


7.9
“Paramārthasamudgata, having in mind essencelessness with regard to the ultimate, which is characterized by selflessness, I taught, ‘All phenomena are without an essence, unborn, unceasing, primordially in the state of peace, and naturally in the state of nirvāṇa.’ Why? Because essencelessness with regard to the ultimate, which is characterized by selflessness, indeed abides permanently and immutably. As the nature of phenomena, it is unconditioned and free from all afflictions. What permanently and immutably abides as the very nature of phenomena, being unconditioned, is unborn and unceasing due to being unconditioned. Because it is free from all afflictions, it is primordially in the state of peace and naturally in the state of nirvāṇa.


Therefore, having in mind essencelessness with regard to the ultimate, which is characterized by selflessness, I taught, ‘All phenomena are without an essence, unborn, unceasing, primordially in the state of peace, and naturally in the state of nirvāṇa.’


7.10
“Paramārthasamudgata, I did not designate three kinds of essencelessness because those in the world of beings consider that the imaginary essence and the other-dependent essence, as well as the actual essence, are different by nature. Rather, I did so because they superimpose an imaginary essence on the other-dependent essence and the actual essence and because they designate the other-dependent essence and the actual essence as the defining characteristics of an imaginary essence. While they designate them in this way, their minds, which are saturated with designations, become confined to such designations and predisposed toward them. On this basis, they wrongly conceive the other-dependent essence and the actual essence as the defining characteristics of an imaginary essence.


Wrongly conceiving them in this way, with their wrong conception of the other-dependent essence as the defining characteristic of an imaginary essence acting as a cause and condition, they will give rise in the future to an other-dependent essence. As a result of this, they will be afflicted by the afflictions of defilements, karma, and birth. Because they will not pass beyond saṃsāra, they will transmigrate and wander among hell beings, animals, hungry ghosts, gods, demigods, and humans for a very long time.


7.11
“Among these beings, Paramārthasamudgata, some do not produce roots of virtue from the very beginning. They do not clear obstructions or bring their mental continuums to maturity. Their confidence in my teaching is limited and they have not accomplished the accumulations of merit and gnosis. I impart to those beings the teaching on essencelessness with regard to arising. Once they have heard this teaching, they understand that conditioned phenomena arising in dependence on causes are of an impermanent, unstable, and unreliable nature. They develop aversion and repulsion towards conditioned phenomena. Once they have done this, they turn away from wrongdoing. Not committing any wrongdoing, they establish themselves in virtue. With this as a cause, they produce the roots of virtue that were yet to be produced. They clear obstructions that were yet to be cleared. They bring their mental continuums, which were not yet mature, to maturity.


As a result, their confidence in my teaching becomes vast, and they will accomplish the accumulations of merit and gnosis.


7.12
“Although such beings have produced in this way roots of virtue up to the accomplishment of the accumulation of merit and gnosis, they do not understand essencelessness with regard to arising just as it is, as the essencelessness with regard to defining characteristics and the essencelessness with regard to the ultimate in its two aspects. For this reason, they will not be completely repulsed by all conditioned phenomena, completely free from desire, or completely liberated. They will not be completely liberated from all the afflictions of defilements, karma, and birth. It is therefore for them that the Tathāgata imparts the teaching on the essencelessness with regard to defining characteristics and the essencelessness with regard to the ultimate. He does so in order to make them feel repulsion towards all conditioned phenomena, as well as to free them from desire, to completely liberate them, and to take them perfectly beyond the afflictions of defilements, karma, and birth.


7.13
“Once they have heard this teaching, they do not wrongly conceive the other-dependent essence as the defining characteristic of an imaginary essence. As a result, they accept the essencelessness with regard to arising as the essencelessness with regard to defining characteristics and the essencelessness with regard to the ultimate in its two aspects. They discern and understand it exactly as it is. It is like this: Their minds, which are no longer saturated with designations, are not confined to these designations or predisposed toward them. As a result, by attaining the powers of wisdom in this life and perfectly cutting off the continuity [of the aggregates] into a future existence, they will put an end to the other-dependent defining characteristic. On this basis, they will be completely repulsed by all conditioned phenomena, completely free from desire, and completely liberated. They will be completely liberated from all the afflictions of defilements, karma, and birth.


7.14
“Moreover, Paramārthasamudgata, even those belonging to the lineage of the hearers’ vehicle attain nirvāṇa, the unsurpassable happiness, through this very path and journey, as do those belonging to the lineage of the solitary realizers’ vehicle and the lineage of the tathāgatas. This is why it is the single path of purification for hearers, solitary realizers, and bodhisattvas. Since there is only a single purification, there is no other. Therefore, with this in mind, I taught the Single Vehicle. Yet, it is not the case that those in the world of beings are not of various types corresponding to their capacities, be they weak, average, or sharp in accordance with their nature.


7.15
“Paramārthasamudgata, even if they were to exert themselves as all buddhas did, individuals belonging to the hearers’ lineage with the state of peace as their sole journey could not reach the heart of awakening and attain the unsurpassable, complete and perfect awakening. Why? Because, having limited compassion and a great fear of suffering, they belong to a lineage that is by nature inferior. Thus, having limited compassion, they avoid striving for beings’ welfare. Being afraid of suffering, they stay clear from the conditioning process of the mental factors. However, I did not teach that avoiding striving for beings’ welfare and staying clear from the conditioning process of the mental factors was the unsurpassable, complete and perfect awakening. Therefore, these individuals are called those who have the state of peace as their sole journey.


7.16
“I taught that hearers who evolve toward awakening belong to the category of bodhisattvas because, liberated from the obscuration of defilements and inspired by the tathāgatas, they liberate their minds from the obscuration of cognitive objects. It is [only] because they first liberated themselves from the obscuration of defilements for their own sake that the Tathāgata designated them as the lineage of hearers.


7.17
“Thus, Paramārthasamudgata, there are beings with various degrees of confidence in my Dharma and my Vinaya, which are well proclaimed, well imparted, pure in their intention, and well communicated. In this teaching, Paramārthasamudgata, the Tathāgata, having in mind the three kinds of essencelessness, teaches through a discourse of provisional meaning: ‘All phenomena are without an essence, unborn, unceasing, primordially in the state of peace, and naturally in the state of nirvāṇa.’


7.18
“Among such beings, Paramārthasamudgata, some have produced roots of virtue, purified their obscurations, and brought their mental continuum to maturity. They have much confidence in my teaching and have accomplished the accumulations of merit and gnosis. Once they have heard my teaching, they understand my explanations in accordance with my underlying intent exactly as it is. Moreover, they recognize that this teaching is the truth. Through their wisdom, they realize its meaning exactly as it is. By also engaging in the practice of this realization, they will very quickly attain the ultimate state. They will develop faith in these teachings, and think, ‘Amazing! The Blessed One is completely and perfectly awakened. Through him, one becomes perfectly awakened with respect to all phenomena.’


7.19
“Among such beings, some have not produced roots of virtue, purified their obscurations, and brought their mental continuums to maturity. Their confidence in my teaching is limited and they have not accomplished the accumulations of merit and gnosis. They are honest and sincere. Unable to evaluate and refute [others’ views], they do not consider their own as supreme. Once they have heard my teaching, although they do not understand my explanations in accordance with my underlying intent exactly as it is, they still develop confidence and faith in these teachings: ‘The Tathāgata’s discourse is profound and has the appearance of profundity. [Because] emptiness is the topic of this discourse, it is difficult to perceive and difficult to understand. Being beyond judgment, it does not belong to the domain of speculation.


It can [only] be known by intelligent scholars well versed in the subtle.’ They think, ‘We do not understand the meaning of this sūtra and these teachings that were taught by the Blessed One. Profound is the awakening of the Buddha and the nature of phenomena. Only the Tathāgata understands them. We, however, do not. The Dharma taught by the tathāgatas arises according to the various inclinations of beings. Their gnosis and perception are infinite, whereas ours are merely like the [shallow] hoofprints left by a cow.’ Filled with devotion for these discourses, they also write them down. Having written them down, they also keep them in mind, read them, propagate them, venerate them, expound them, recite them, and chant them aloud. However, because they do not understand these profound teachings in accordance with my underlying intent, they are unable to engage themselves in the various aspects of practice.


As a consequence of this, they will further develop their accumulation of merit and gnosis, and those whose mental continuums are still immature will bring them to maturity.


7.20
“Other beings have not perfectly completed these stages up to the great accumulation of merit and gnosis. They are dishonest and insincere. Capable of evaluating and refuting [others’ views], they consider their own as supreme. Once they have heard my teaching, they do not understand my profound explanations in accordance with my underlying intent exactly as it is. Although they have confidence in this teaching, they wrongly conceive it according to its literal meaning: ‘All phenomena are only without an essence, only unborn, only unceasing, only primordially in the state of peace, and only naturally in the state of nirvāṇa.’ As a consequence of this, they acquire the view that all phenomena are inexistent and the view that they are without defining characteristics.


Then, once they have acquired these views, they negate all phenomena by [negating] all defining characteristics, thereby negating the imaginary defining characteristic as well as the other-dependent and actual defining characteristics. Why is it said that they negate all three defining characteristics? Because, Paramārthasamudgata, if the other-dependent and actual defining characteristics are accepted, then the imaginary defining characteristic also will be distinctly perceived. Now, those who consider the other-dependent and actual defining characteristics as inexistent have already negated the imaginary defining characteristic. This is why they are called those who negate all three defining characteristics. They consider my teaching to be the truth while considering some nonsense to be its meaning.


Those who consider my teaching to be the truth while considering some nonsense to be its meaning cling to my teaching as the truth while at the same time clinging to some nonsense as its meaning. Since they have confidence in my teaching, they will progress by developing virtuous qualities. However, because they wrongly conceive some nonsense to be the meaning of my teaching, they will stray from wisdom. Straying from wisdom, they will stray from the vast and immeasurable virtuous qualities.


7.21
“Others hear from those beings that my teaching is the truth while some nonsense is its meaning. Then, delighted by this view, they accept that my teaching is the truth and some nonsense is its meaning. Thus, they wrongly conceive my teaching as the truth with some nonsense as its meaning. As a consequence of this, you should know that they will likewise stray from virtuous qualities.


7.22
“Others who take no delight in this view are overcome by fear and anxiety when they hear that all phenomena are without an essence, unborn, unceasing, primordially in the state of peace, and naturally in the state of nirvāṇa. They then say, ‘These are not the words of the Buddha but the words of Māra!’ Thinking in this way, they reject this discourse, disparage it, denigrate it, and criticize it. As a consequence of this, they will obtain the great misfortune as well as the great karmic obscuration [of rejecting the truth]. This is precisely why I said, ‘Those who mislead the multitude of beings into obtaining the great karmic obscuration, who consider all defining characteristics as inexistent and teach some nonsense as the meaning of my teaching, are burdened with great karmic obscuration [of rejecting the truth].


7.23
“Paramārthasamudgata, among such beings, some have not produced roots of virtue, purified their obscurations, and brought their mental continuum to maturity. Their confidence in my teaching is limited, and they have not accomplished the accumulations of merit and gnosis. They are dishonest and insincere. Although they are unable to evaluate and refute [others’ views], they consider their own as supreme. When they hear my teaching, they neither understand my explanations in accordance with my underlying intent exactly as it is, nor do they develop confidence in this teaching. They accept that my teaching is not the truth and its meaning is some nonsense. They say, ‘These are not the words of the Buddha but the words of Māra!’ Thinking in this way, they reject this discourse, disparage it, denigrate it, criticize it, and distort [its meaning].


In many ways, they apply themselves to discarding, undermining, and subverting this discourse, considering as enemies those who are devoted to it. From the very beginning, they are affected by the karmic obscuration [of rejecting the truth]. As a consequence of this, they also cause [others] to be obscured by this karmic obscuration. Although it is easy to determine the beginning of this karmic obscuration, it is difficult to know how many myriad eons it will last.


“Thus, Paramārthasamudgata, those are the various degrees of confidence in my Dharma and my Vinaya, which are well proclaimed, well imparted, pure in their intention, and well communicated.”


7.24
Then, at that moment, the Blessed One spoke these verses:


“All phenomena are without an essence, unborn,
Unceasing, primordially in the state of peace,
And naturally in the state of nirvāṇa. What wise person would say this without an underlying intent? “I have spoken of essencelessness
With regard to defining characteristics, arising, and the ultimate. No wise person who understands my underlying intent
Will travel the path leading to corruption. “There is only one path of purification for all beings,
As there is only one purification, not two. This is why, even if there are various lineages of beings,
I proclaimed the Single Vehicle. “In the world of beings, innumerable are
The solitary beings who attain nirvāṇa,
While rare are those who have attained nirvāṇa
And possess the energy and compassion to not turn away from beings. “Subtle, inconceivable, and undifferentiated
Is the uncontaminated domain of those who are liberated.


Nondual and inexpressible, blissful and immutable,
It is the accomplishment of all [intentions], the release from all suffering and defilements.”
7.25
Then, the bodhisattva Paramārthasamudgata said to the Blessed One, “Blessed One, the speech expounding the underlying intent of the buddhas is subtle, extremely subtle, profound, extremely profound, difficult to understand, and extremely difficult to understand. How marvelous, how wonderful it is!


“This is how I understand the meaning of the words spoken by the Blessed One: The phenomenal appearance of conditioned phenomena, namely, the basis of the imaginary defining characteristic, the object of conceptualization, is nominally and conventionally posited as an essential characteristic or a distinctive characteristic, for example as the aggregate of form, its arising, its cessation, its abandonment, or the comprehension of this aggregate. What is posited in this way is the imaginary defining characteristic. For this reason, Blessed One, you referred to essencelessness with regard to the defining characteristics of phenomena. The phenomenal appearance of conditioned phenomena, namely, the basis of the imaginary defining characteristic, the object of conceptualization, is the other-dependent defining characteristic. For this reason, Blessed One, you referred to essencelessness with regard to both the arising of phenomena and the ultimate in one of its aspects.


“This is how I understand the meaning of the words spoken by the Blessed One: this very phenomenal appearance of conditioned phenomena, namely, the basis of the imaginary defining characteristic, the object of conceptualization, is devoid of any actuality or essence as that which has an imaginary defining characteristic. On account of this, this essencelessness or selflessness of phenomena, true reality, the referential object conducive to purification, is the actual defining characteristic. For this reason, Blessed One, you referred to the essencelessness of phenomena with regard to the ultimate in its other aspect.


“One should proceed in exactly the same way with the remaining aggregates as well as with each of the twelve sense domains, the twelve factors of conditioned existence, the four kinds of sustenance, and the six and eighteen constituents.


7.26
“This is how I understand the meaning of the words spoken by the Blessed One: The phenomenal appearance of conditioned phenomena, namely, the basis of the imaginary defining characteristic, the object of conceptualization, is nominally and conventionally posited as an essential characteristic or a distinctive characteristic, for example as the noble truth of suffering or the comprehension of suffering. For this reason, Blessed One, you referred to essencelessness with regard to the defining characteristics of phenomena. The phenomenal appearance of conditioned phenomena, namely, the basis of the imaginary defining characteristic, the object of conceptualization, is the other-dependent defining characteristic. For this reason, Blessed One, you referred to essencelessness with regard to both the arising of phenomena and the ultimate in one of its aspects.


“This is how I understand the meaning of the words spoken by the Blessed One: This very phenomenal appearance of conditioned phenomena, namely, the basis of the imaginary defining characteristic, the object of conceptualization, is devoid of any actuality or essence as that which has an imaginary defining characteristic. On account of this, this essencelessness or selflessness of phenomena, true reality, the referential object conducive to purification, is the actual defining characteristic. For this reason, Blessed One, you referred to the essencelessness of phenomena with regard to the ultimate in its other aspect.


“As with the noble truth of suffering, one should proceed in exactly the same way with the other truths. As with the truths, so one should proceed in exactly the same way with each of the applications of mindfulness, the self-restraints, the bases of supernatural powers, the faculties, the forces, the branches of awakening, and the branches of the path.


7.27
“This is how I understand the meaning of the words spoken by the Blessed One: The phenomenal appearance of conditioned phenomena, namely, the basis of the imaginary defining characteristic, the object of conceptualization, is nominally and conventionally posited as an essential characteristic or a distinctive characteristic, for example as correct concentration, its adverse factors and antidotes, its practice, its arising from being non-arisen, its remaining after it arose, and its maintaining, resuming, increasing, or expanding. For this reason, Blessed One, you referred to essencelessness with regard to the defining characteristics of phenomena. The phenomenal appearance of conditioned phenomena, namely, the basis of the imaginary defining characteristic, the object of conceptualization, is the other-dependent defining characteristic. For this reason, Blessed One, you referred to essencelessness with regard to both the arising of phenomena and the ultimate in one of its aspects.


7.28
“Blessed One, thus it is said, for example, that dried ginger should be added to all medicinal powders and elixirs. Likewise, this teaching of definitive meaning expounded by the Blessed One in reference to the statement, ‘All phenomena are without an essence, unborn, unceasing, primordially in the state of peace, and naturally in the state of nirvāṇa,’ should also be added to all the discourses of provisional meaning.


“Blessed One, it is like this: for example, the canvas for a painting, whether blue, yellow, red, or white, is identical for all painted figures and thus perfectly clarifies their contours. Likewise, this teaching of definitive meaning expounded by the Blessed One in reference to the statement, ‘All phenomena are without an essence, unborn, unceasing, primordially in the state of peace, and naturally in the state of nirvāṇa,’ is identical in all discourses of provisional meaning and thus perfectly clarifies their interpretable intent.


“Blessed One, it is like this: for example, adding clarified butter to all sorts of stews, meat dishes, and porridge is delicious. Likewise, it is delightful to add to all discourses of provisional meaning this teaching of definitive meaning expounded by the Blessed One in reference to the statement, ‘All phenomena are without an essence, unborn, unceasing, primordially in the state of peace, and naturally in the state of nirvāṇa.’


“Blessed One, it is like this: for example, space is identical everywhere and, [being empty and free from all obstruction,] does not hinder any endeavor. Likewise, this teaching of definitive meaning expounded by the Blessed One in reference to the statement, ‘All phenomena are without an essence, unborn, unceasing, primordially in the state of peace, and naturally in the state of nirvāṇa,’ is identical in all discourses of provisional meaning and does not hinder any endeavor in the course of the hearers’, solitary realizers’, or bodhisattvas’ vehicle.”


7.29
Following these words, the Blessed One complimented the bodhisattva Paramārthasamudgata: “Excellent, Paramārthasamudgata, this is excellent! You have understood my explanation in accordance with the Tathāgata’s underlying intent. Your examples of the dried ginger, painting, clarified butter, and space perfectly illustrated its point. Paramārthasamudgata, so it is, and not otherwise. Therefore, keep in mind this teaching in this way.”


7.30
Then, the bodhisattva Paramārthasamudgata spoke again to the Blessed One: “In the deer park of Ṛṣivadana in Vārāṇasī, the Blessed One first set in motion the wonderful wheel of Dharma by teaching the four noble truths to those who were engaged in the hearers’ vehicle. Not a single god or human in the world had previously ever turned such a wheel of Dharma. However, this turning of the Dharma wheel by the Blessed One was surpassable and adapted to the circumstances. Being of provisional meaning, it became a topic of dispute. Then, for those who were engaged in the Great Vehicle, you turned the second, even more wonderful, wheel of Dharma in the form of a teaching on emptiness: ‘All phenomena are without an essence, unborn, unceasing, primordially in the state of peace, and naturally in the state of nirvāṇa.’ However, this turning of the Dharma wheel by the Blessed One was surpassable and adapted to the circumstances. Being of provisional meaning, it became a topic of dispute.


Then, for those who were engaged in all vehicles, you turned the third wonderful Dharma wheel of excellent discernment in reference to the statement, ‘All phenomena are without an essence, unborn, unceasing, primordially in the state of peace, and by nature in the state of nirvāṇa.’ This turning of the Dharma wheel by the Blessed One was unsurpassable and not limited to the circumstances. Being of definitive meaning, it did not become a topic of dispute.


7.31
“Blessed One, when sons or daughters of noble family have heard the teaching of definitive meaning taught by the Blessed One in reference to the statement, ‘All phenomena are without an essence, unborn, unceasing, primordially in the state of peace, and naturally in the state of nirvāṇa,’ they develop devotion for this teaching and commission its transcription into writing. Once it has been put into writing, they keep it in mind, read it, venerate it, propagate it, expound it, chant it aloud, contemplate it, and apply it in their practice. As they do so, how much merit will they produce?”


7.32
The Blessed One answered, “Paramārthasamudgata, these sons and daughters of noble family will produce immeasurable and incalculable merit. Although it is difficult to illustrate this with examples, I will briefly explain it to you. Paramārthasamudgata, it is like this: Compared to the amount of earth, the amount of dirt at the tip of a fingernail does not come close to a hundredth, a thousandth, a one hundred thousandth of it, or anything implying calculation, partition, numeration, analogy, or comparison. Compared to the amount of water contained in the four great oceans, the amount of water contained in the hoofprint of an ox does not come close to a hundredth, a thousandth, a one hundred thousandth of it, or anything implying calculation, partition, numeration, analogy, or comparison.


Likewise, Paramārthasamudgata, compared to the amount of merit accumulated by developing confidence in my teaching of definitive meaning up to applying it in one’s practice, the amount of merit accumulated by developing confidence in my teaching of provisional meaning … up to applying it in one’s practice does not come close to a hundredth, a thousandth, a one hundred thousandth of it, or anything implying calculation, partition, numeration, analogy, or comparison.”


7.33
The bodhisattva Paramārthasamudgata inquired, “Blessed One, what is the name of this teaching as a Dharma discourse that unravels the Tathāgata’s intent? How should I keep it in mind?”


The Blessed One answered: “Paramārthasamudgata, this is a teaching of definitive meaning on the ultimate. Therefore, keep it in mind as The Teaching of Definitive Meaning on the Ultimate.”


As the Blessed One expounded this teaching of definitive meaning on the ultimate, six hundred thousand beings produced the mind directed at the unsurpassable, complete and perfect awakening; three hundred thousand hearers purified the Dharma eye from impurities and contaminations; one hundred and fifty hearers who were without attachment liberated their minds from all outflows; and seventy-five thousand bodhisattvas attained the acceptance that phenomena are non-arisen.


This was the chapter of the bodhisattva Paramārthasamudgata—the seventh chapter.


8.
Chapter 8
8.1
Then, the bodhisattva Maitreya asked a question to the Blessed One, “Blessed One, when bodhisattvas practice mental stillness and insight in the Great Vehicle, what is their support and basis?”


The Blessed One answered, “Maitreya, their support and basis are the discourses teaching Dharma and the constant aspiration to attain the unsurpassable, complete and perfect awakening.


8.2
“The Blessed One taught that four things are the referential objects of mental stillness and insight: the image with conceptualization; the image without conceptualization; the point where phenomena end; and the accomplishment of the goal.”


“Blessed One, how many referential objects of mental stillness are there?”


“There is [only] one, namely, the image without conceptualization.”


“How many are the referential objects of insight?” “There is only one, namely, the image with conceptualization.”


“How many are the referential objects of both combined?” “There are two, namely, the point where phenomena end and the accomplishment of the goal.”


8.3
“Blessed One, once bodhisattvas have taken as a support and basis these four things that are the referential objects of mental stillness and insight, how do they dedicate themselves to mental stillness? How do they become skilled in the practice of insight?”


“Maitreya, I have given to the bodhisattvas discourses teaching Dharma in the following twelve collections of teachings: sūtras, discourses in prose and verse, prophecies, poetic discourses, aphorisms, discourses for specific beings, narratives, parables, discourses on previous lives, extensive discourses, teachings on miracles, and instructions. Once bodhisattvas have properly heard these explanations, once they have memorized them well, recited them, examined them, and understood them by means of discernment, they remain alone in seclusion and settle themselves in a state of inner absorption. Then, they direct their attention in that (1) they direct their attention toward the teachings they have properly contemplated and (2) continuously direct their attention inwardly toward the mind that is directing attention. As they repeatedly engage themselves in this way, their bodies and minds become flexible.


The occurrence of this physical and mental flexibility is what is called mental stillness. This is how bodhisattvas dedicate themselves to mental stillness.


8.4
“Once they have obtained this physical and mental flexibility, they settle in this very state and abandon some aspects of mind [corresponding to mental stillness]. Then, they apply themselves to analyzing the image that is the object of their concentration according to the teachings they have properly contemplated. Differentiating, discerning, considering, and examining in this way the cognitive aspects of the image that is the object of their concentration, accepting and wishing to do so, and distinguishing, scrutinizing, and investigating [this discerning mind in the same way] is what is called [the practice of] insight. This is how bodhisattvas are skilled in insight.”


8.5
“Blessed One, when bodhisattvas direct their attention inwardly toward the mind that takes the mind as its referential object but have not yet attained physical and mental flexibility, what do you call their practice of directing attention?”


“Maitreya, this is not yet mental stillness. So you should refer to it as a practice aspiring to mental stillness.”


“Blessed One, when bodhisattvas direct their attention toward the image that is the object of their concentration according to the teachings they have properly contemplated, but they have not yet attained physical and mental flexibility, what do you call their practice of directing attention?”


“Maitreya, this is not yet insight. So you should refer to it as a practice aspiring to insight.”


8.6
“Blessed One, should we refer to the path of mental stillness and the path of insight as being distinct or indistinct from one another?”


“Maitreya, we should refer to them as neither distinct nor indistinct. Why are they not distinct? Because mental stillness takes mind, which is the referential object of insight, as its object. Why are they not indistinct? Because insight takes a conceptual image as its referential object.”


8.7
“Blessed One, what image do bodhisattvas focus on as their object of concentration? Should we consider it as distinct from mind or not?”


“Maitreya, we must consider that it is not distinct from mind. Why? Because this image is merely a representation. Maitreya, I have explained that cognition is constituted by the mere representation that is the referential object [of this cognition].”


“Blessed One, if this image that is the object of concentration is not distinct from the mind, how does this very mind investigate itself?”


“Maitreya, [ultimately] no phenomenon whatsoever investigates any phenomenon at all. However, the mind that arises as [if it were conscious of an object] appears as [if it were investigating itself]. Maitreya, it is like this: based on a form [in front of a mirror], you see that same form on the clear surface of this mirror and realize that you are seeing a reflection, an image in which this reflection and the form [it is based on] appear to be distinct objects. Likewise, the mind arising as [if it were conscious of an object] and what is called its image, the object of concentration, appear as if they were distinct objects.”


8.8
“Blessed One, should we say that mental images naturally present to beings, such as the appearance of material form and so forth, are also not distinct from mind?”


“Maitreya, we should say that they are not distinct. However, foolish beings with erroneous ideas do not understand just as it is that [mental] images are mere representations. As a consequence, their minds are mistaken.”


8.9
“Blessed One, when do the bodhisattvas practice only insight?”


“Whenever they direct their attention toward mental appearances without interruption.”


“When do the bodhisattvas practice only mental stillness?” “Whenever they direct their attention toward the unimpeded mind without interruption.”


“When do they combine both insight and mental stillness and unite them evenly?”


“Whenever they direct their attention toward the one-pointedness of mind.”


“Blessed One, what is a mental appearance?” “Maitreya, this is the referential object of insight, the conceptual image that is the object of concentration.”


“What is the unimpeded mind?” “Maitreya, it is the referential object of mental stillness, the mind that takes the image as an object.”


“What is one-pointedness of mind?” “[One-pointedness of mind is] realizing in regard to the image that is the object of concentration, ‘This is merely a representation,’ and, on realizing that, directing one’s attention toward true reality.”


8.10
“Blessed One, how many kinds of insight are there?” “Maitreya, there are three: insight arising from phenomenal appearance, insight arising from inquiry, and insight arising from awakening.”


“What is insight arising from phenomenal appearance?” “It is the insight in which attention is directed exclusively toward a conceptual image, the object of concentration.”


“What is insight arising from inquiry?” “It is the insight in which attention is directed in order to perfectly understand whatever phenomena were not yet understood by means of wisdom.”


“What is insight arising from awakening?” “It is the insight in which attention is directed on whatever phenomena one perfectly understood by means of wisdom in order to attain the happiness of liberation.”


8.11
“How many kinds of mental stillness are there?” “There are three kinds of mental stillness corresponding to the unimpeded mind. Maitreya, it is also said to be of eight kinds: the first, second, third, and fourth meditative absorptions, the domain of the infinity of space, the domain of infinite cognition, the domain of nothingness, and the domain of neither conception nor lack of conception. It is also of four kinds: immeasurable loving-kindness, immeasurable compassion, immeasurable joy, and immeasurable equanimity.”


8.12
“Blessed One, you have mentioned ‘mental stillness and insight that are established in Dharma’ and ‘mental stillness and insight that are not established in Dharma.’ What do these terms mean?”


“Maitreya, the mental stillness and insight that are established in Dharma are the mental stillness and insight whose object is in agreement with phenomenal appearance as presented in the teachings that bodhisattvas have understood and contemplated.


“You should know that the mental stillness and insight that are not established in Dharma are the mental stillness and insight whose object, being unrelated to the teachings that bodhisattvas have understood and contemplated, is based on other instructions or precepts, such as taking as referential objects putrefying or festering corpses as well as any other similar objects, the impermanence of all conditioned phenomena, the suffering [inherent to all conditioned phenomena], the selflessness of all phenomena, and nirvāṇa as the state of peace.


“Maitreya, regarding this, I consider those bodhisattvas who follow the teaching based on the mental stillness and insight established in Dharma to possess sharp faculties. As for those faithfully following the teaching based on the mental stillness and insight that are not established in Dharma, I consider them to possess inferior faculties.”


8.13
“Blessed One, you also mentioned ‘the mental stillness and insight with a specific teaching as a referential object’ and ‘the mental stillness and insight with a universal teaching as a referential object.’ What do these terms mean?”


“Maitreya, suppose that bodhisattvas practice the mental stillness and insight that take as a referential object an individual teaching, such as a specific discourse, among all the teachings they have understood and contemplated. This is called mental stillness and insight with a specific teaching as a referential object.


Now, suppose that bodhisattvas unify, condense, subsume, or gather teachings from various discourses into a single one, thinking that all these teachings converge toward true reality, lean toward true reality, and tend toward true reality; converge toward awakening, lean toward awakening, and tend toward awakening; converge toward nirvāṇa, lean toward nirvāṇa, and tend toward nirvāṇa; and converge toward a shift in one’s basis of existence, lean toward a shift in one’s basis of existence, and tend toward a shift in one’s basis of existence. Thinking that all these teachings actually refer to the immeasurable and infinite virtuous truth, they direct their attention [toward their referential object]. This is [called] mental stillness and insight with a universal teaching as a referential object.”


8.14
“Blessed One, you also mentioned mental stillness and insight ‘with a fairly universal teaching as a referential object,’ ‘with a highly universal teaching as a referential object,’ and ‘with an infinitely universal teaching as a referential object.’ What do these terms mean?”


“Maitreya, suppose the bodhisattvas gather together [the meaning of] each of the twelve collections of my teaching, from the sūtras up to the extensive discourses, the teachings on miracles, and the instructions. Having done so, they direct their attention toward this referential object. This should be known as the mental stillness and insight with a fairly universal teaching as a referential object.


When the bodhisattvas gather together all the teachings or discourses they have understood and contemplated and then direct their attention onto this referential object, this should be known as the mental stillness and insight with a highly universal teaching as a referential object.


“When the bodhisattvas gather together the teachings imparted by the tathāgatas that refer to the infinite truth, the infinite words and letters expressing it, and the ever-increasing infinite wisdom and eloquence of the tathāgatas and then direct their attention toward this referential object, this should be known as the mental stillness and insight with an infinitely universal teaching as a referential object.”


8.15
“Blessed One, how do bodhisattvas obtain mental stillness and insight with a universal teaching as a referential object?”


“Maitreya, you should know that they obtain them through five causes: (1) At the time of directing their attention, they destroy all supports of corruption in every moment. (2) After giving up the variety of conditioned phenomena, they rejoice in the joy of Dharma. (3) They perfectly know the immeasurable and unceasing brilliance of Dharma in the ten directions. (4) They bring together, without conceptualizing them, the phenomenal appearances that are imbued with the accomplishment of the goal and in harmony with the element conducive to purification. (5) In order to attain, perfect, and accomplish the truth body, they seize the most supreme and auspicious cause.”


8.16
“Blessed One, how should we know at which point the bodhisattvas cognize and obtain the mental stillness and the insight that have a universal teaching as a referential object?”


“Maitreya, you should know that they cognize them on the first bodhisattva stage, Utmost Joy, and obtain them on the third stage, Illuminating. Maitreya, in spite of this, even beginners among bodhisattvas should not abstain from training in them and directing their attention toward their referential object.”


8.17
“Blessed One, in what way do mental stillness and insight become a concentration associated with mental engagement and investigation? In what way do they become a concentration not with mental engagement but with investigation only? In what way do they become a concentration without either mental engagement or investigation?”


“Maitreya, when mental stillness and insight attend to experiences of the manifest and coarse phenomenal appearances mentioned in the teachings the bodhisattvas have understood, investigated, and examined, this is the concentration associated with mental engagement and investigation.


“When mental stillness and insight do not consist in attending the experiences corresponding to the manifest and coarse phenomenal appearances mentioned in their teachings but consist in being merely mindful of appearances, namely, in attending the experience of subtle phenomenal appearances, this is a concentration not with mental engagement but with investigation only.


“When mental stillness and insight consist in practicing by directing one’s attention toward the experience of the effortless Dharma with regard to each and every phenomenal appearance mentioned in these teachings, this is a concentration without either mental engagement or investigation.


“Moreover, Maitreya, mental stillness and insight arising from inquiry consist in a concentration associated with mental engagement and investigation. The mental stillness and insight arising from awakening is a concentration not with mental engagement but with investigation only. The mental stillness and insight taking a universal teaching as its referential object consist in a concentration without either mental engagement or investigation.”


8.18
“Blessed One, what is the cause of mental stillness? What is the cause of setting the mind? What is the cause of equanimity?”


“Maitreya, when one feels excited or feels one might become excited, one directs one’s attention toward phenomena that induce sorrow and the unimpeded mind. This is what is called the cause of mental stillness.


“Maitreya, when one feels drowsy or feels one might become drowsy, one directs one’s attention toward phenomena that induce joy and mental appearance. This is what is called the cause of setting the mind.


“Maitreya, whether one is devoted to mental stillness or insight only, or practices them in union, when one applies one’s mind without being affected by these two secondary defilements, [namely agitation and drowsiness,] one directs one’s attention spontaneously. This is what is called the cause of equanimity.”


8.19
“Blessed One, the bodhisattvas who practice mental stillness and insight possess the analytical knowledge of designations as well as the analytical knowledge of the objects of designation. In what way do they possess these analytical knowledges?”


“Maitreya, the analytical knowledge of designations comprises five points: names, phrases, letters, their individual apprehension, and their collective apprehension. What is a name? It is that which superimposes a so-called essential or distinctive characteristic on the phenomena conducive to affliction and purification for the sake of communication. What is a phrase? It is that which is based on a collection of those very names taken as its support and basis in order to designate objects of affliction and purification. What are letters? They are phonemes acting as the basis for both names and phrases. What is the analytical knowledge that apprehends them individually? It is the analytical knowledge resulting from directing one’s attention toward a specific referential object. What is the analytical knowledge that apprehends them collectively? It is the analytical knowledge resulting from directing one’s attention toward a general referential object.


When all these five points are put together, this should be known as the analytical knowledge of designations. This is how bodhisattvas possess the analytical knowledge of designations.


8.20
“Maitreya, the analytical knowledge of the objects of designation comprises ten points: the diversity of things and the nature of things; the apprehending subject and the apprehended object; the abodes and objects of enjoyment; wrong view and correct view; and the object conducive to affliction and the object conducive to purification.


1. “Maitreya, all the various divisions of phenomena conducive to affliction and purification according to their aspects represent the diversity of things, namely, the fivefold enumeration of the aggregates, the sixfold enumeration of the internal sense domains, the sixfold enumeration of the external sense domains, and so on.


2. “Maitreya, the true reality of all these very phenomena conducive to affliction and purification is the nature of things itself. It has seven aspects: (i) the true reality of arising in the sense that all conditioned phenomena are without beginning and end; (ii) the true reality of defining characteristics in the sense that everything, person or phenomenon, is without a self; (iii) the true reality of representations in the sense that all conditioned phenomena are mere representations; (iv) the true reality of existence in the sense of the truth of suffering that I have taught; (v) the true reality of mistaken action in the sense of the truth of the origin of suffering that I have taught; (vi) the true reality of purification in the sense of the truth of cessation [of suffering] that I have taught; (vii) the true reality of correct action in the sense of the truth of the path that I have taught.


“Maitreya, on account of the true reality of arising, defining characteristics, and existence, all beings are similar and equal. Maitreya, on account of the true reality of defining characteristics and representations, all phenomena are similar and equal. Maitreya, on account of the true reality of purification, the awakening of the hearers, the awakening of the solitary realizers, and the unsurpassable, complete and perfect awakening are similar and equal. Maitreya, on account of the true reality of correct action, similar and equal too are the wisdoms encompassed by the mental stillness and insight that take as a referential object a universal teaching that has been heard, contemplated, and practiced.


3. “Maitreya, the apprehending subject consists in the phenomena of the five physical sense domains, mind, thought, cognition, and mental states.


4. “Maitreya, the apprehended object consists in the six external sense domains. In addition, Maitreya, apprehending subjects are also apprehended objects.


5. “Maitreya, the objects corresponding to abodes are the worlds of beings, which manifest wherever there are beings: as one, one hundred, one thousand, or one hundred thousand villages; as one, one hundred, one thousand, or one hundred thousand continents; as one, one hundred, one thousand, or one hundred thousand great continents of Jambudvīpa; as one, one hundred, one thousand, or one hundred thousand times the four great continents; as one, one hundred, one thousand, or one hundred thousand universes of a thousand worlds; as one, one hundred, one thousand, or one hundred thousand bichiliocosms; as one, one hundred, one thousand, one hundred thousand, ten million, one billion, ten billion, one hundred billion, or ten trillion trichiliocosms; as one, one hundred, one thousand, one hundred thousand times an incalculable number of them; or as many as the number of atoms present in one hundred thousand times an incalculable number of trichiliocosms.


6. “Maitreya, I have taught that objects of enjoyment are the assets and belongings owned by beings for the sake of their enjoyment.


7. “Maitreya, a wrong view is a mistaken conception, thought, or view conceiving the impermanent as permanent, suffering as happiness, impurity as purity, or selflessness as self with regard to notions such as an apprehending subject.


8. “Maitreya, a correct view, being the opposite of a wrong view, is its antidote.


9. “Maitreya, the object conducive to affliction is of three kinds: the object conducive to the affliction comprising the defilements of the three worlds, to the affliction of karma, and to the affliction of arising.


10. “Maitreya, the object conducive to purification consists of all that is in harmony with awakening on account of being free indeed from the three sorts of affliction.


“Maitreya, you should know that all objects of designation are included in these ten points.


8.21
“Moreover, Maitreya, the analytical knowledge of these objects of designation comprises five items. What are they? They are the topics to be comprehended, the objects of designation to be comprehended, comprehension, the result of comprehension, and the communication of this result.


1. “Maitreya, the topics to be comprehended consist of anything that is knowable or perceptible, such as what is referred to as the aggregates, the internal and external sense domains, and so forth.


2. “Maitreya, the objects of designation to be comprehended consist of [all] cognitive objects, however diverse they appear and as they really are: the conventional and the ultimate; shortcomings and qualities; conditions and time; the defining characteristics of arising, abiding, and disintegrating; sickness, old age, and death; suffering, the origin of suffering, the cessation of suffering, and the path leading to the cessation of suffering; true reality, the ultimate limit of existence, and the domain of truth; condensed and detailed teachings; categorical, analytical, interrogative, and dismissive answers; and secret instructions and proclamations. You should know that these are the objects of designation to be comprehended.


3. “Maitreya, comprehension is grasping both the topics and the objects of designation to be comprehended, any factor that is in harmony with awakening, such as the applications of mindfulness, the correct self-restraints, and so forth.


4. “Maitreya, the result of comprehension consists of disciplining and completely eliminating desire, anger, and delusion, as well as in actualizing the results of the path of the recluse together with the virtuous qualities of the hearers and tathāgatas I have described as mundane and supramundane, ordinary and extraordinary.


5. “Maitreya, communicating this result consists in revealing what brings about liberation on the basis of the very teachings one has actualized, as well as in propagating these teaching for the sake of others.


“Maitreya, you should know that all objects are subsumed within these five points.


8.22
“Maitreya, the bodhisattvas’ analytical knowledge of the objects of designation includes four topics. What are they? They are mental appropriation, experience, affliction, and purification. Maitreya, you should know that all the objects of designation are also included within these four topics.


8.23
“Maitreya, the bodhisattvas’ analytical knowledge of the objects of designation is also presented according to three topics. What are they? They are letters, meanings, and contexts.


1. “Maitreya, you should understand the letters as forming collections of names.


2. “Maitreya, meanings comprise ten aspects: the defining characteristic of true reality, the defining characteristic of comprehension, the defining characteristic of abandonment, the defining characteristic of realization, the defining characteristic of practice, the defining characteristic consisting of these very five defining characteristics, the defining characteristic of the relation between the support and the supported, the defining characteristic of the phenomena undermining comprehension and so forth, the defining characteristic of the phenomena in harmony with comprehension, and the defining characteristic of the benefits and shortcomings resulting respectively from having comprehension or not.


3. “Maitreya, there are five contexts: the context of the surrounding universe, the context of beings, the context of Dharma, the context of discipline, and the context of methods of discipline.


“Maitreya, you should know that all objects of designation are also included within these three topics.”


8.24
“Blessed One, what differences are made between the comprehension of the objects of designation that is produced by the wisdom arising from hearing the Dharma, the comprehension of the objects of designation that is produced by the wisdom arising from contemplating the Dharma, and the comprehension of the objects of designation that is produced by the wisdom arising from practicing mental stillness and insight?”


“Maitreya, through the wisdom arising from hearing the Dharma, the bodhisattvas rely on the literal meaning of words but not on their underlying intent, which they do not understand; although they are in harmony with liberation, their comprehension is [limited to] the objects of designation that do not liberate them.


“Maitreya, through the wisdom arising from contemplating the Dharma, the bodhisattvas do not rely exclusively on the literal meaning of words but also on the underlying intent, which they understand; although they are in great harmony with liberation, their comprehension is [still limited to] the objects of designation that do not liberate them.


“Maitreya, through the wisdom arising from practicing mental stillness and insight, the bodhisattvas, relying on the literal meaning of words or not, rely on the underlying intent, which they understand by means of an image, an object of concentration corresponding to a cognitive object; they are in great harmony with liberation, and their comprehension includes the objects of designation that liberate them. Maitreya, such is the difference between them.”


8.25
“Blessed One, what is the gnosis of the bodhisattvas who practice mental stillness and insight and who comprehend designations as well as objects of designation? What is their perception?”


“Maitreya, I have explained their gnosis and perception in many ways, but I will give you a concise explanation. Gnosis consists in the mental stillness and insight that take a universal teaching as a referential object. Perception consists in the mental stillness and insight that take a specific teaching as a referential object.”


8.26
“Blessed One, as bodhisattvas practice mental stillness and insight, which kinds of phenomenal appearance do they discard? How do they direct their attention to achieve this?”


“Maitreya, they discard the phenomenal appearance of designations and objects of designation by directing their attention on true reality. They discard names by not taking the essence of names as a referential object and by not paying attention to the phenomenal appearance that constitutes their basis. You should know that just as it is with names, so it is also with words, letters, and all objects of designation. Maitreya, they discard letters, meanings, and contexts by not taking their essence as a referential object and by not paying attention to the phenomenal appearance that constitutes their basis.”


8.27
“Blessed One, is phenomenal appearance also discarded with regard to the analytical knowledge of the object of designation corresponding to true reality?”


“Maitreya, if the analytical knowledge of the object of designation corresponding to true reality does not have a phenomenal appearance and does not take a phenomenal appearance as its referential object, then what would be discarded in that case? Maitreya, the analytical knowledge of the object of designation corresponding to true reality disposes of all the phenomenal appearances of designations and objects of designation. But I did not teach that anything at all could dispose of this analytical knowledge.”


8.28
“Blessed One, you have explained by way of analogy that it is impossible to discern one’s own appearance in a container filled with muddy water, a dirty mirror, or an agitated pond surface, but that it is possible in a container filled with clear water, a well-polished mirror, or a quiet pond. You have explained that, likewise, the mind of those who do not practice cannot know true reality exactly as it is, whereas the mind of those who do practice can indeed. In reference to this statement, what is this mental inspection? What true reality do you have in mind here, and what is the meaning of this statement?”


“Maitreya, I spoke those words in reference to the three kinds of mental inspection: the mental inspection arising from hearing the Dharma, the mental inspection arising from contemplating the Dharma, and the mental inspection arising from practicing the Dharma. I taught this having in mind the true reality of representations.”


8.29
“Blessed One, how many kinds of phenomenal appearances did you teach to the bodhisattvas who possess the analytical knowledge of designations and objects of designation and who engage in eliminating phenomenal appearances?”


“Maitreya, there are ten kinds of phenomenal appearances, and these bodhisattvas eliminate them by means of emptiness. What are these ten?


1. “The diverse phenomenal appearances in the way of words and letters through which designations and objects of designation are analytically known—these phenomenal appearances are eliminated by means of the emptiness of all phenomena.


2. “The phenomenal appearances corresponding to a continuum of arisings and cessations or abidings and transformations through which the object designated as the true reality of existence is analytically known—these phenomenal appearances are eliminated by means of the emptiness of defining characteristic and by the emptiness of what is without beginning and end.


3. “The phenomenal appearances resulting from the belief in a perduring self or the thought, ‘I am,’ through which the object designated as the apprehending subject is analytically known—these phenomenal appearances are eliminated by means of the emptiness of the inner subject and the emptiness of what is not taken as a referential object.


4. “The phenomenal appearances resulting from the belief in objects of enjoyment through which the object designated as the apprehended object is analytically known—these phenomenal appearances are eliminated by means of the emptiness of the outer object.


5. “The phenomenal appearances of pleasure within the inner subject and of beauty regarding the outer object through which courtesans and possessions are analytically known as objects of enjoyment—these phenomenal appearances are eliminated by means of the emptiness of the outer object and the emptiness of essence.


6. “The innumerable phenomenal appearances through which objects of designation corresponding to states of existence are analytically known—these phenomenal appearances are eliminated by means of the great emptiness.


7. “With formlessness as a support, the phenomenal appearances of the liberation brought about by inner peace are analytically known—these phenomenal appearances are eliminated by means of the emptiness of conditioned phenomena.


8. “The phenomenal appearance of the selflessness of persons and phenomena, the phenomenal appearance of what is merely a representation, and the phenomenal appearance of the ultimate through which the object of designation corresponding to the true reality of defining characteristics is analytically known—these phenomenal appearances are eliminated by means of the emptiness of the limitless, the emptiness of the substanceless, the emptiness of essence of the substanceless, and the emptiness of the ultimate.


9. “The phenomenal appearances of what is unconditioned and changeless through which the object of designation corresponding to the true reality leading to purification is analytically known—these phenomenal appearances are eliminated by means of the emptiness of the unconditioned and the emptiness devoid of rejection.


10. “The phenomenal appearances of emptiness resulting from directing one’s attention toward this very emptiness as an antidote to phenomenal appearances are eliminated by means of the emptiness of emptiness.”


8.30
“Blessed One, when bodhisattvas eliminate these ten kinds of phenomenal appearances, which phenomenal appearances do they eliminate and from which binding phenomenal appearances will they be free?”


“Maitreya, by eliminating the object of concentration, the phenomenal appearance corresponding to an image, bodhisattvas will be free from phenomenal appearances consisting in the phenomenal appearances of affliction, which they will also eliminate.


“Maitreya, you should know that these various kinds of emptiness are the direct antidotes to these various kinds of phenomenal appearance. But it is not the case that each of them is not an antidote to all phenomenal appearances. Maitreya, it is like this: ignorance does not [directly] bring about all afflictions up to old age and death [with regard to the twelve factors of conditioned existence]. Yet, because it is indeed the closely or very closely related condition [for their arising, it does bring them about indirectly]. This is why it is taught that ignorance directly brings about conditioning mental factors. You should consider the present topic in the same way.


8.31
“Blessed One, what is it that bodhisattvas realize in the context of the Great Vehicle? What is then inherent to the defining characteristic of emptiness that causes bodhisattvas to not deviate from it because of pride?”


Then, the Blessed One said, “Excellent, Maitreya. You question the Tathāgata on this point so that bodhisattvas will not deviate from emptiness. This is excellent indeed. Why? Because, Maitreya, bodhisattvas who deviate from emptiness will also deviate from the entire Great Vehicle. Therefore, listen well, Maitreya, and I will explain to you what is inherent to the defining characteristic of emptiness.


“Maitreya, emptiness as taught in the Great Vehicle means that the other-dependent and actual defining characteristics are completely devoid of the imaginary defining characteristic of affliction and purification and that bodhisattvas do not take this imaginary defining characteristic as a referential object.”


8.32
“Blessed One, how many types of concentration are included within mental stillness and insight?”


“Maitreya, you should know that they include all the types of concentration of the hearers, bodhisattvas, and tathāgatas that I have taught.”


“Blessed One, from which causes do mental stillness and insight arise?”


“Maitreya, they arise from a pure discipline and a pure view resulting from hearing and contemplating [the Dharma] as their causes.”


“Blessed One, please explain what their results are.” “Maitreya, a pure mind and a pure wisdom are their results. You should know that all mundane and supramundane virtuous qualities of the hearers, the bodhisattvas, and the tathāgatas are also their results.”


“Blessed One, what is the activity of mental stillness and insight?”


“Maitreya, they liberate one from the two kinds of bonds: the bonds of phenomenal appearance and the bonds of corruption.”


8.33
“Blessed One, among the five obstacles mentioned by the Blessed One, which are obstacles to mental stillness, which are obstacles to insight, and which are obstacles to both?”


“Maitreya, caring about the body and objects of enjoyment is an obstacle to mental stillness. Not obtaining instructions from noble beings as desired is an obstacle to insight. Living in a state of confusion and being content with bare necessities are obstacles to both. On account of the first of these, one will not exert oneself. On account of the second, one will not exert oneself through to the completion of practice.”


“Blessed One, among the five obstructions mentioned by the Blessed One, which are obstructions to mental stillness, which are obstructions to insight, and which are obstructions to both?”


“Maitreya, agitation and remorse are obstructions to mental stillness. Laziness, lethargy, and doubts are obstructions to insight. Craving for desired objects and malicious thoughts are obstructions to both.”


“Blessed One, when is the path of mental stillness purified?”


“At the time when agitation and remorse have been conquered.”


“Blessed One, when is the path of insight purified?” “At the time when laziness, lethargy, and doubts have been conquered.”


8.34
“Blessed One, how many kinds of mental distractions will bodhisattvas engaged in mental stillness and insight experience?”


“Maitreya, they will experience five kinds of mental distractions: the mental distraction with regard to the way one directs one’s attention, the mental distraction with regard to outer objects, the mental distraction with regard to the inner subject, the mental distraction produced by phenomenal appearances, and the mental distraction resulting from corruption.


1. “Maitreya, if bodhisattvas forsake the way attention is directed in the Great Vehicle and fall into the way hearers and solitary realizers direct their attention, then this is mental distraction regarding the way one directs one’s attention.


2. “If bodhisattvas let their minds wander among the five external objects of desire, entertainments, phenomenal appearances, conceptualizations, defilements, secondary defilements, and external referential objects, then this is mental distraction with regard to outer objects.


3. “If bodhisattvas sink into laziness and lethargy, experience the taste of absorption, or become stained by any secondary defilement related to absorption, then this is mental distraction with regard to the inner subject.


4. “If bodhisattvas direct their attention toward the phenomenal appearance that is the inner subject’s object of concentration by relying upon the phenomenal appearances of outer objects, then this is mental distraction produced by phenomenal appearances.


5. “If bodhisattvas become conceited by identifying themselves with the body afflicted by corruption with regard to sensations arising in the course of directing the inner subject’s attention, this is mental distraction ensuing from corruption.”


8.35
“Blessed One, for which obstacles do mental stillness and insight serve as antidotes from the first stage of the bodhisattva path up to the stage of a tathāgata?”


1. “Maitreya, on the first stage, mental stillness and insight are antidotes to the defilement of bad destinies as well as to the affliction of karma and birth.


2. “On the second stage, they are antidotes to the arising of confusion resulting from subtle transgressions.


3. “On the third stage, they are antidotes to attachment for desirous objects.


4. “On the fourth stage, they are antidotes to craving for absorption and Dharma.


5. “On the fifth stage, they are antidotes to the exclusive rejection of saṃsāra and exclusive inclination toward nirvāṇa.


6. ‘On the sixth stage, they are antidotes to the abundant arising of phenomenal appearances.


7. “On the seventh stage, they are antidotes to the subtle arising of phenomenal appearances.


8. “On the eighth, they are antidotes to exerting oneself toward what is without phenomenal appearance as well as to not having mastery over phenomenal appearances.


9. On the ninth, they are antidotes to not having mastery in teaching the Dharma in every aspect.


10. “On the tenth, they are antidotes to not having obtained the perfect analytical knowledge of the truth body.


11. “Maitreya, on the stage of a tathāgata, mental stillness and insight are antidotes to the extremely subtle defiling obstructions and the even more subtle cognitive obstructions. By fully eliminating these obstructions, one abides within the truth body that has been completely purified. As a consequence, one obtains the realization of the object corresponding to the accomplishment of the goal—the gnosis and vision that are utterly free from attachment and hindrance.”


8.36
“Blessed One, in what way do bodhisattvas obtain mental stillness and insight, so that they will attain the unsurpassable complete and perfect awakening?”


“Maitreya, once bodhisattvas have obtained mental stillness and insight, they consider the seven aspects of true reality. With their minds concentrated on the doctrine that has been heard and contemplated, they direct their attention inwardly toward the true reality that has been well understood, contemplated, and focused upon. As they direct their attention in this way on true reality, their minds then remain in complete equanimity toward each and every subtle phenomenal appearance that manifests, not to mention coarse ones.


“Maitreya, these subtle phenomenal appearances include the phenomenal appearances appropriated by mind; the phenomenal appearances of experiences, representations, affliction, and purification; the internal or external phenomenal appearances and those that are both internal and external; the phenomenal appearances related to the notion that one must act for the benefit of all beings; the phenomenal appearances of knowledge and suchness; the phenomenal appearances of the four noble truths of suffering, the origin of suffering, the cessation of suffering, and the path; the phenomenal appearances of the conditioned, the unconditioned, the permanent, the impermanent, and the nature inherent to what is subject to suffering and change or what is not subject to change; the phenomenal appearance distinct or indistinct from the defining characteristic specific to the conditioned; the phenomenal appearance of everything as a result of having the notion of ‘everything’ in reference to anything; and the phenomenal appearance of the selflessness of the person and of phenomena.


The bodhisattva’s mind remains in complete equanimity toward all these phenomenal appearances as they manifest.


“Continually practicing in this way, they will in due time purify their minds from obstacles, obstructions, and distractions. In the course of this practice, the seven aspects of the cognition that is personal and intuitive, the gnosis that is the awakening to the seven aspects of true reality, will arise. Such is the bodhisattvas’ path of seeing. By obtaining it, bodhisattvas have entered the faultless state of truth, are born into the lineage of tathāgatas, and, upon obtaining the first stage, enjoy all the advantages of this stage. Because they have already obtained mental stillness and insight, they have attained their two referential objects: the image with conceptualization and the image without conceptualization. Thus, having obtained the path of seeing, they attain the point where phenomena end.


“In the higher stages, they enter the path of practice and direct their attention toward their threefold referential object. It is like this: in the way one uses a smaller wedge to pull out a larger one and thus drives out a wedge by means of a wedge, they eliminate all phenomenal appearances related to affliction by eliminating internal phenomenal appearances. When they eliminate them, they also eliminate corruption. By getting rid of phenomenal appearance and corruption, they gradually purify their minds in the higher stages in the way gold is refined. They will attain the unsurpassable, complete and perfect awakening and also obtain the realization of the object corresponding to the accomplishment of the goal. Thus, Maitreya, once bodhisattvas have achieved mental stillness and insight in this way, they will attain the unsurpassable, complete and perfect awakening.”


8.37
“How do bodhisattvas practice so that they accomplish the great powers of a bodhisattva?”


“Maitreya, the bodhisattvas who are skillful with regard to these six topics accomplish the great powers of a bodhisattva: (1) the arising of the mind, (2) the underlying condition of the mind, (3) the emergence from the mind, (4) the increase of the mind, (5) the decrease of the mind, (6) and skillful means.


1. “How are they skillful with regard to the arising of the mind?


They are skillful with regard to the arising of the mind as it is if they know the sixteen ways in which mind arises: (i) the representation that is a support and receptacle, for example, the appropriating cognition; (ii) the representation that is a variegated image of a referential object, for example, the mental cognition of conceptualizations that simultaneously apprehends forms and so on, or that simultaneously apprehends outer and inner objects, or that in a single instant simultaneously settles in several states of concentration, perceives numerous buddha fields, or sees many tathāgatas—being nothing but the mental cognition of conceptualizations; (iii) the representation taking limited phenomenal appearances as its object, for example, the mind related to the [realm of] desire; (iv) the representation taking vast phenomenal appearances as its object, for example, the mind related to the [realm of] form; (v) the representation taking immeasurable phenomenal appearances as its object, for example, the mind related to the domain of limitless space and limitless cognition; (vi) the representation taking subtle phenomenal appearances as its object, for example, the mind related to the domain of nothingness; (vii) the representation taking ultimate phenomenal appearances as its object, for example, the mind related to the domain of neither conception nor lack of conception; (viii) the representation that does not have phenomenal appearance [as its object], for example, the supramundane mind and the mind having cessation as its object; (ix) the representation involving suffering, for example, the mind of hell beings; (x) the representation involving mixed sensations, for example, the mind experienced in the [realm of] desire; (xi) the representation involving joy, for example, the mind belonging to the first and second meditative absorptions; (xii) the representation involving bliss, for example, the mind belonging to the third meditative absorption; (xiii) the representation involving neither suffering nor bliss, for example, the mind belonging to the fourth meditative absorption up to the domain of neither conception nor lack of conception; (xiv) the representation involving defilements, for example, the mind associated with defilements and secondary defilements; (xv) the representation involving virtue, for example, the mind associated with faith and so on; and (xvi) the neutral representation, for example, the mind that is not associated with either defilement or virtue.


2. “How are they skillful with regard to the underlying condition of the mind? They are skillful when they cognize the true reality of representations as it truly is.


3. “How are they skillful with regard to the emergence from the mind? They are skillful when they cognize as they truly are the two bonds, namely, the bonds of phenomenal appearance and corruption.


4. “How are they skillful with regard to the increase of the mind? They are skillful when they cognize as such the arising and increase of the mind at the moment when the mind that is the antidote to phenomenal appearance and corruption arises and increases.


5. “How are they skillful with regard to the decrease of the mind? They are skillful when they cognize as such the decrease and decline of the mind at the moment when the mind afflicted by the adverse factors of phenomenal appearance and corruption decreases and declines.


6. “How are they skilled in terms of means? They are skillful when they practice the eight liberations, the eight domains of mastery, and the ten domains of totality.


“Maitreya, in this way bodhisattvas have accomplished, do accomplish, and will accomplish the great powers of a bodhisattva.”


8.38
“The Blessed One said that all sensations have come to complete cessation in the domain of the nirvāṇa with no aggregates remaining. What are then those sensations?”


“Maitreya, in brief, two kinds of sensations cease: (1) the sensations arising from corruption incumbent on being alive and (2) the sensations arising from their resulting objects.


1. “Among those, the sensations arising from corruption related to one’s existence are of four kinds: (i) sensations arising from physical corruption, (ii) sensations arising from nonphysical corruption, (iii) sensations arising from corruption currently brought to fruition, and (iv) sensations arising from corruption not yet brought to fruition.


“Sensations arising from corruption brought to fruition refer to present sensations, whereas sensations arising from sensations not yet brought to fruition refer to sensations that are the causes for future sensations.


2. “The sensations of their resulting objects are also of four kinds: (i) sensations related to places, (ii) sensations related to necessities, (iii) sensations related to enjoyments, and (iv) sensations related to relations.


“Moreover, there are sensations in the domain of the nirvāṇa with aggregates remaining. Although these include sensations not yet brought to fruition, their opposites, the experience of sensations arising from present sensations, have not completely ceased. They are experienced as a mixture of pleasant and unpleasant sensations. Both kinds of sensation already brought to fruition have completely ceased. Only the category of sensations arising from present sensations are experienced. In the domain of the nirvāṇa with no aggregates remaining, even this will cease when one passes into parinirvāṇa. This is why I said that all sensations have come to a complete cessation in the domain of the nirvāṇa with no aggregates remaining.”


8.39
Thereupon, the Blessed One spoke these words to the bodhisattva Maitreya: “Maitreya, you questioned the Tathāgata with determination and skill regarding the perfect and pure path of yoga. This is excellent. I taught that this path of yoga is perfect and pure, and exactly so I have taught and will teach all the perfect buddhas of the past and the future. The sons and daughters of noble family should devote themselves to this path with great effort.”


8.40
Then, at that moment, the Blessed One spoke these verses:


“This presentation of the teachings by means of designations
Is thoughtful and of great significance for [the practice of this] yoga. Those who, by relying on this Dharma,
Correctly devote themselves to this yoga will attain awakening. “Those who, seeking liberation, study the entire Dharma
By looking for faults and disputing it
Are, Maitreya, as far from this yoga
As is the sky from the earth. “Wise and skilled in the real meaning of benefiting beings
Is the one who does not strive to benefit beings thinking they will reward him. The one expecting a reward will indeed not obtain
The joy that is both supreme and free from covetousness. “Those who grant Dharma instructions [to obtain] desirous objects
Have renounced desirous objects and yet still accept them. Although these fools have obtained the priceless and faultless jewel of Dharma,
They wander like beggars. “Therefore, with great effort
Strive to abandon disputation, distractions, and mental elaborations.


In order to liberate the world of beings including the gods,
Devote yourself to this yoga.”
8.41
Then, the bodhisattva Maitreya asked the Blessed One, “Blessed One, what is the name of the teaching imparted in this Dharma discourse that unravels the Tathāgata’s intent? How should I keep it in mind?”


The Blessed One answered, “Maitreya, this is a teaching of definitive meaning on yoga. Keep it in mind as The Teaching of Definitive Meaning on Yoga.” As the Blessed One expounded this teaching, six hundred thousand beings produced the mind directed at the unsurpassable, complete and perfect awakening, three hundred thousand hearers purified the Dharma eye from impurities and contaminations; one hundred and fifty hearers who were without attachment liberated their minds from all outflows; and seventy-five thousand bodhisattvas attained the state wherein their attention was directed toward the great yoga.


This was the chapter of the bodhisattva Maitreya—the eighth chapter.


9.
Chapter 9
9.1
Then the bodhisattva Avalokiteśvara addressed the Blessed One, “Blessed One, the ten stages of the bodhisattva are called (1) Utmost Joy, (2) Stainless, (3) Illuminating, (4) Radiant, (5) Hard to Conquer, (6) Manifest, (7) Far Reaching, (8) Immovable, (9) Excellent Intelligence, and (10) Cloud of Dharma. When taken together with the eleventh, [called] Buddha Stage, in how many kinds of purification and subdivisions are they included?”


9.2
The Blessed One answered, “Avalokiteśvara, you should know that they are included in four kinds of purification and eleven subdivisions.


“Avalokiteśvara, you should know that the first stage is included in the purification of intention; the second, in the purification of superior discipline; and the third, in the purification of superior mind; while stages four to eleven are included in the purification of superior wisdom, which gradually leads to perfection from stage to stage. These stages are thus included in four kinds of purification.


9.3
“What are the eleven levels—the subdivisions including the ten stages of the bodhisattva and the Buddha Stage?


1. “On the first level consisting of actions based on superior devotion, bodhisattvas cultivate superior devotion and patience by engaging in the ten practices related to Dharma. Once they have passed beyond this stage, they will enter the faultless state of truth of the bodhisattvas.


2. “Although the first level is accomplished by these practices, the second level is not, because the bodhisattvas are still unable to act while being aware of confusion resulting from subtle transgressions. By striving to accomplish this level, they will succeed.


3. “Although the second level is accomplished by this practice, the third level is not, because the bodhisattvas are still unable to settle into a perfect mundane concentration and recollect what they have heard. By striving to accomplish this level, they will succeed.


4. “However, the fourth level is not thereby accomplished, because the bodhisattvas, who frequently engage in practicing the awakening factors in the way they obtained them, are still unable to settle their minds due to attachment to states of absorption and the teaching. By striving to accomplish this level, they will succeed.


5. “Although the fourth level is accomplished through this practice, the fifth level is not, because the bodhisattvas are still unable to fully examine the truths or settle in superior equanimity regarding saṃsāra and nirvāṇa, which they exclusively reject or focus upon, respectively. They are still unable to practice the awakening factors in conjunction with skillful means. By striving to accomplish this level, they will succeed.


6. “Although the fifth level is accomplished by this practice, the sixth level is not, because, even once they have recognized the activities of conditioned states for what they are, the bodhisattvas are still unable to maintain for long an aversion toward them. They are also still unable to remain for long directing their attention toward what lacks phenomenal appearances. By striving to accomplish this level, they will succeed.


7. “Although the sixth level is accomplished by this practice, the seventh level is not, because the bodhisattvas are still unable to remain without hindrance and interruption while directing their attention toward what lacks phenomenal appearance. By striving to accomplish this level, they will succeed.


8. “Although the seventh level is accomplished by this practice, the eighth level is not, because the bodhisattvas are still unable to rest in equanimity while striving to abide in what lacks phenomenal appearance. They are also still unable to attain mastery over phenomenal appearance. By striving to accomplish this level, they will succeed.


9. “Although the eighth level is accomplished by this practice, the ninth level is not because the bodhisattvas are still unable to masterfully teach the Dharma in all its aspects by using synonyms, definitions, explanations, and categories. By striving to accomplish this level, they will succeed.


10. “Although the ninth level is accomplished by this practice, the tenth level is not because the bodhisattvas are still unable to obtain the analytical knowledge of the perfect truth body. By striving to accomplish this level, they will succeed.


11. “Although the tenth level is accomplished by this practice, the eleventh level is not because the bodhisattvas are still unable to obtain the gnosis and vision that are utterly free from attachment and hindrance regarding all cognitive objects. By striving to accomplish this level, they will succeed.


“Since this level is accomplished by this practice, all levels are accomplished. Avalokiteśvara, you should know that all the stages are included in these eleven levels.”


9.4
“Blessed One, why is the first stage called Utmost Joy? Why are the other stages up to the Buddha Stage called what they are?”


1. “The first stage is called Utmost Joy because there is a supreme and immense joy in attaining the immaculate and sublime purpose, the supramundane mind.


2. The second stage is called Stainless because it is free from all stains consisting in [even] subtle transgressions or faulty discipline.


3. The third stage is called Illuminating because it is the very state of concentration and recollection imbued with the immeasurable light of gnosis.


4. The fourth stage is called Radiant because the fire of gnosis produced by the practice of the awakening factors is set ablaze in order to burn the fuel of afflictions.


5. The fifth stage is called Hard to Conquer because it is difficult indeed to master the practice of these very awakening factors in conjunction with skillful means.


6. The sixth stage is called Manifest because the activity of conditioning mental factors becomes manifest, as does the bodhisattvas’ attention that is repeatedly directed toward what lacks phenomenal appearance.


7. The seventh stage is called Far Reaching because once the bodhisattvas engage for a long time without hindrance and interruption while directing their attention toward what lacks phenomenal appearance, this stage is connected with the subsequent stages of purification.


8. The eighth stage is called Immovable because what lacks phenomenal appearance is spontaneously accomplished and the bodhisattvas are unshaken by the manifestation of defilements resulting from phenomenal appearance.