To determine the qualities they gain from the first resolve and onwards it was said:

This is the time when they a hundred buddhas see,
And likewise come to know that by them they are blessed.
For hundred aeons on this stage they can remain,
And know precisely what has passed and what will be. (11.1)

These wise ones enter and depart a hundred concentrations, and
Are able to make tremble and illuminate a hundred worlds;
Displaying miracles they can mature a hundred sentient beings,
And have the means to travel to a hundred realms of purity. (11.2)

The scions of the Mighty One unlock a hundred Dharma doors,
And in their bodies they reveal a hundred manifested forms.
The beauty and the riches of their retinue promotes their own,
Reflected in each of the hundred victor’s heirs they make appear. (11.3)

As stated:

Having gone forth, they attain and enter repeatedly a hundred concentrations each second, each moment, each instant. They see a hundred buddhas and perfectly understand their blessings. They cause a hundred world systems to shake, travel to a hundred pure realms, illuminate a hundred worlds, mature a hundred beings, remain for a hundred aeons, have access to a hundred aeons into the past and future, unlock a hundred doors of Dharma, display a hundred bodies, each body again displaying a retinue of a hundred bodhisattvas.¹

Such are the qualities the wise ones gain upon
The Joyous ground, and on Immaculate the same
Is gained but then increased a thousandfold. …

And these same hundredfold qualities that the bodhisattvas gain when developing the first resolve, are then expanded as they gain them a thousandfold when developing the second resolve.

And upon the development of the third resolve these same qualities are then:

… And on
The five succeeding ones their qualities increase: (11.4)

They gain these qualities a hundred thousandfold,
A billionfold, ten billionfold, a trillionfold,
And then ten million trillionfold – thus multiplied
In stages by the thousands, all of this they gain. (11.5)

As explained, the bodhisattvas developing the third resolve gain a hundred thousand of these qualities. On developing the fourth they gain a billion. On developing the fifth they gain ten billion. On developing the sixth they gain a trillion. And on developing the seventh resolve the bodhisattvas gain ten quintillion of these same qualities.

Beyond this the qualities become impossible to calculate, equal to the number of the most minute particles:

When dwelling on the ground Immovable they are
Beyond conceptual thought, and qualities they gain
As many as the particles one finds within
A hundred thousand trichiliocosmic worlds. (11.6)

The bodhisattvas who develop the eight resolve gain as many of these mentioned qualities are there are particles within a hundred thousand trichilocosm worlds.

And when they find themselves on Perfect Intellect,
Such bodhisattvas gain the mentioned qualities
Ten times as many as the particles one may
Encounter in a hundred thousand countless worlds. (11.7)

The bodhisattvas who develop the ninth resolve gain as many of these former qualities as there are particles within a million countless² trichiliocosms.

So many are their qualities upon the tenth
They cannot be expressed by any verbal means.
When added up they are in number equal to
All atoms that exist, indeed unutterable. (11.8)

The bodhisattvas who develop the tenth resolve gain as many of the mentioned qualities as there are minute particles in the inexpressibly many untold buddha realms. In the phrase so many are the qualities upon the tenth, the words so many (tāvat?) are saying that to indicate the qualities attained on this level by for instance saying that they amount to such and such a number, is not possible.

Furthermore, regarding these bodhisattvas:

They have the power to continuously display
Within each pore of their own bodies numberless
Awakened buddhas with their bodhisattva hosts,
As well as humans, demigods and gods alike. (11.9)

The bodhisattvas who have developed the tenth resolve are able to display within each pore of their body, and without any conceptual effort, innumerable illustrious buddhas and their pure realms presiding over immeasurable retinues of bodhisattvas, and can alter these appearances every moment. Furthermore, in each instant they have the power to display within each of their pores, the five types of beings of samsara, humans and so forth, without any confusion between them. The words as well as (api) include also other beings not mentioned, as when it states, ‘… Indra, Brahma, the world-guardians (lokapāla), kings of men, hearers, solitary buddhas – the Tathāgata assumes the forms of Indra and so forth to teach the Dharma to beings receptive to the training.’³ Detailed descriptions of the qualities may be found in the same sutra.⁴

This completes the presentation of the qualities related to the bodhisattva grounds.

Something must now be mentioned in relation to the qualities of the ground of buddhahood, and this is done in hymnic form and directed at the illustrious Buddha. As stated:

Because the moon is at its brightest shining from a cloudless sky,
Ahead you ventured on this ground wherein ten powers are produced,
And found in Akanishta what you sought, the stage of utmost peace,
Accomplishing the peerless goal endowed with every quality. (11.10)

Just as only from a clear sky will the moon illuminate all that lives, the Illustrious One removed the darkness obstructing the attainment of buddha qualities, saw that now having accomplishing the tenth resolve he had the potential to attain the qualities of a buddha, and thus applied himself towards this next stage, buddhahood. And what the Tathāgata strove to gain, the unsurpassable wisdom, he found in Akanishta. This is where all qualities are brought to completion, as it is where every quality becomes complete and perfect. Peerless, there is nothing like it and nothing beyond it.

To indicate how, when realising complete awakening, the Illustrious One in a single instant attained the wisdom of omniscience, it was said:

Just as there is no difference in the space within the different jars,
No difference is there in existent things in true reality.
Thus, when you came to realise that things are of a single taste,
O wise one, in a single instant you knew all which can be known. (11.11)

For example, although jars, bowls and so forth are different, in its non-obstructive quality the space enclosed by them isn’t different. Similarly, although existent things – forms, feelings and so forth – are different, the actual reality pertaining to them, their characteristic unborn nature, is not different, and actual reality should thus be known to be only of a single taste. And the single moment that the Illustrious One understands this, in that moment he gains the wisdom of omniscience.

It might be objected:

‘If true reality is peace, the mind cannot engage with it.
If mind cannot engage it, then the knowing subject makes no sense.
Without a knowing it’s absurd for something to be known at all.
And who is that non-knower teaching others, “This is how it is”?’ (11.12)

‘It is established that, “Non-production is the actual reality of forms and so forth,” and that, “This is what is known.” But when it is established that true reality of things is pacification, one must then necessarily accept that this is not actually something with which the conceptual mind can engage. If the mind could engage with the actual nature of unborn reality, how would it appear to be? Hence, not having any aspects, the actual reality cannot be mentally engaged with. And when it cannot be mentally engaged with, a knowing subject certainly makes no sense. How so? As it says: Without a knowing it’s absurd for something to be known at all. If no knowing at all is taking place, how can something be known? If mind is unarisen there can be no knower of things, and who are you then imagining is telling others, “The actual reality of things that I have understood has these characteristics”? This does not make sense.’

To reply to this:

Reality is unborn, and the mind as well is free from birth.
Thus, when relating to this it’s as if it knows reality.
For just as it is when the mind takes on the aspects of something
That it can know the object, this makes sense from the conventional stance. (11.13)

This is saying that, when it takes on its concordant aspects, consciousness knows the object. For example, one can say that, when in the consciousness there is a grasping of blueness, then blue is known. Similarly, when the consciousness adopts an aspect that conforms with actual reality, one can designate that it knows actual reality. And to indicate that consciousness takes on its aspect we find here, reality is unborn, and the mind as well is free from birth; thus, when relating to this it’s as if it knows reality, establishing thus that it relates to its aspects. And when saying, for just as it is when the mind takes on the aspects…, this is then confirmed by referring to an example that is commonly accepted. Hence it is established that actual reality is known through designation, and not because there is actually something known by someone, as both the knower and the known are in fact non-arisen.

And to reply to the statement, and who for you is that non-knower teaching others, ‘This is how it is’?, although it is true that the mind is unborn in actual reality, it is not impossible to teach reality within the world. How so? To explain:

Through their enjoyment bodies, brought by merit’s force,
And through their powers – emanations, space and more –
The Dharma’s sounds of true reality emerge,
And so reality is known within the world. (11.14)

Dwelling in a physical form, the tathāgatas take on inconceivable and multifareous bodies that make the dharmadhātu evident, brought on through vast merit. These make possible, in different forms, the bodhisattvas’ enjoyment of the Dharma. And through such verbal utterances that come about through the blessings of the tathāgatas, born through vast merit – which can help one also in the present reach an understanding of the various conventions of the scriptures, such as in the statement, ‘O Mañjuśrī, the expression unborn and unceasing is an epithet for the Tathāgata’⁵ – those in the world who are prospective vessels for such teachings can come to an unmistaken certainty about the actual reality of things. And let alone through bodies that are formed through merit, when emanations appear through their blessings they can make clarifying utterances about the reality of things, and the world finds certainty about actual reality. Their power can operate in other ways apart from that displayed by emanations – ways not encompassed by mind and mental states – such as space, grass, trees, walls, stones and so forth, whose sounds can make the world see reality.

When there is no such conceptual activity happening at the present, seeing as there is no mind or mental factors involved, how can the aforementioned activity occur? To demonstrate this, an external example is used:

As when a master potter plies his wheel
And labours long to get it spinning well,
The wheel will then keep turning without toil
And pots and other things can be produced. (11.15)

It is the same for dharmakāya lords
Who make no effort at the present time,
Yet truly marvellous things do happen in
Response to beings’ merit and great aims. (11.16)

Although there are no concepts involved, they work for the benefit of the limitless realms of beings in ways that suit those to be trained. In the past they made prayers such as, ‘Just as the illustrious buddhas, without conceptual ideas, assiduously work in the most beneficial way for the betterment of beings – like wish-fulfilling jewels or trees of plenty – and whilst not departing from the dharmadhātu even for an instant, never miss an opportunity to train beings, I shall do the same.’ And through the power of these, excellent manifestations appear to carry out the activity of maturing those to be trained, by creating such opportunities to learn the Dharma. Thus one should understand, that although they do not at present make any conscious effort in this regard, the actual reality of things is being taught and the benefit of beings accomplished.

Now, in terms of the dharmakāya, it was said:

When all the brittle twigs of what is known
Are burned, peace comes – the Victor’s dharma form.
And then there is no birth and no decay,
The mind will cease, the kāya manifest. (11.17)

The wisdom-nature kāya completely burns up the brittle firewood of knowable things, and since knowable things are unborn, that property of being unborn is the dharmakāya of the buddhas. In terms of this reality of things (dharmatā), it is stated:

The buddhas see the reality of things,
And the guides are the body of dharma.
There is no so-called reality of things,
It is not something that can be known.⁶

In the body of dharma (dharmakāya) there is no birth and no decay, and in terms of this reality it is said, ‘O Mañjuśrī, the expression unborn and unceasing is an epithet for the Tathāgata.’⁷ And since mind and mental factors cannot in any way whatsoever take this actual reality, that is within the sphere of wisdom, as an object, that it manifests in bodily form (kāya) is something conventionally posited.

And this:

The peaceful kāya, lucid like the bounteous tree,
Without conceptual thought just like the wishing-jewel,
Grands lasting riches on the world till all are free,
Appearing just to those free from complexity. (11.18)

This body, said to be the manifestation of actual reality, is held to have the nature of peace since it is free from mind and mental factors. But although its nature is peace, it is lucid in its activities for the benefit of beings, just like the clarity of the bounteous tree. And like the wishing-jewel has no conceptual thought, meaning that, although it is free from conceptual ideas, it makes that which is desired come to be, just like the bounteous tree and the wish-fulfilling jewel do. And this body remains to bestow riches on the world for as long as samsara exists. The word lasting indicates that it remains for an extensive period of time. This is thus conveying that the buddhas remain in this form to carry out the benefit of beings for as long as the world exists, for as long as space remains. This body ornamented with symbols of hundreds of merits only appears to exist for bodhisattvas who are free from the complexities of thought, who have attained the stainless mirror-like intelligence, the result of their accumulations of merit and wisdom, and it does not appear to those encumbered by the complexities of conceptual thought.

To describe the incredible ability they have, in terms of making concordant bodies other than those described above, appear to train beings – whether produced from the dharmakāya or through the power of the form kāya – it was said:

The mighty sages can within a single form
And in a single instant demonstrate all past
Existences relating to them, though they’re gone,
Complete, in detail, and with flawless clarity. (11.19)

They are able to spontaneously demonstrate the past existences they had throughout beginningless samsara before they reached the wisdom of omniscience and can show these clearly and unmistakenly in their totality without confusing the order in which they occurred, and can do so completely in an instant and in a single concordant body, like an image appearing completely clearly in a mirror.

To express what occurs when they spontaneously display in a single body all the bodhisattva activities undertaken, and where, how and why these came about, it was said:

They demonstrate completely in a single form
How buddha realms and mighty sages did appear;
And how their forms, acts, strengths and powers were;
The size and manner of the groups of hearers there, (11.20)

And how the bodhisattvas gathered did appear;
How was their Dharma, and what standing they did have,
The way they studied, and the training they endured,
And what amounts were given them in offering. (11.21)

The illustrious ones can demonstrate fully and in a single form how they practiced the perfection of generosity in the past, and to which illustrious buddhas they showed reverence; how the buddha realms were, whether made of sapphire, ruby, emerald, crystal or the like, and how they were beautified by trees of precious materials here, there and everywhere; the beauty of the various different beings living there; and how the illustrious buddhas took birth there and so forth. The illustrious buddhas can demonstrate fully and in a single form how their eminent abilities of forms and activities were; how large and in what form the sanghas of hearers gathered were; in which ways these sanghas of hearers applied themselves to teachings that are in tune with the Dharma; the excellent marks and signs that adorned the bodhisattvas within these buddha realms of the illustrious buddhas; the beauty of the robes, food, accommodation and so forth that were enjoyed there; and how the distinction of Dharma were, the practice of a single vehicle or three vehicles. They can demonstrate fully and in a single form to which standing they adhered, whether of the brahmin caste or others, how their appearance and intellect were, whether they were householders or had gone forth; how they studied the Dharma and then trained by taking up the precepts with or without remainder; the amounts of offerings that were given to them, whether as different types of foods and so forth, as dharma robes or precious articles, offered to the sangha of illustrious buddhas, hearers and bodhisattvas, and for how long and in which amounts these things were offered.

And just as they can demonstrate the extent of their practice of the perfection of generosity:

And likewise all their prior discipline,
Their patience, effort, concentration and
Intelligence …,

To this may be added, ‘all of it they display in a single form.’ And not only can they demonstrate all this simultaneously in a single form, but:

… all of these practices
They clearly show within a single pore. (11.22)

And not only can they display their own activities, but also:

The buddhas of the past and those to come,
Those present now as far as space pervades,
How in the world they teach the Dharma’s tunes
Relieving beings seized by suffering; (11.23)

And all their works from making the resolve
Till wakening; these things they clearly know
And demonstrate within a single pore,
And instantly, as if they were their own. (11.24)

When ordinary individuals, learned in the arts of magic, are able to use the power of spells to make various things appear to happen with their own bodies, would not the lords of beings, the illustrious buddhas, and the bodhisattvas who understand that things are in nature no different than magical illusions, be able to do this? What wise individual would then doubt whether they haven’t realised this? This is thus a clarifying example that wise individuals will be convinced by.

And just as they are able to demonstrate their own activities and those of other tathāgatas in a single instant and within a single pore:

So too with every deed done throughout time
By bodhisattvas, solitary ones,
The noble hearers and all common folk,
They show at once and in a single pore. (11.25)

Having covered the splendour of their forms, what is now illustrated is their excellent and non-conceptual will power:

Through will power these pure ones can display the worlds
As far as space extends within a speck of dust,
The speck engulfing the entire universe
Without growth of the speck nor shrinking of the worlds. (11.26)

The illustrious buddhas can through their will power display the universe as far as space extends inside a single minute particle, without the worlds becoming any smaller or the particles any bigger; and then merely through their will power can show things the way they are again. The speck engulfing the entire universe: the illustrious buddhas show the entire universe, the universe including each and every world, contained by a single minute particle.

Likewise,

With no conceptual thought you can display
In every instant till the end of time
Diverse activities as countless as
All specks of dust on every continent. (11.27)

This is a verse of praise to the tathāgatas expressing their extraordinary qualities, saying that, ‘You entertain no concepts, yet the diverse activities you display in each moment as long as samsara exists is beyond reckoning – all the minute particles on every world continent wouldn’t even suffice to enumerate them.’

As the ground of buddhahood is recognised by its ten powers, a brief account of these were given by saying:

The might of knowing what is fact and what is not,
And likewise what will be the consequence of acts,
To understand the different preferences of beings
And what their various abilities might be; (11.28)

To know whose faculties are good and whose are not,
Where every path with lead; the might of knowing all
Samādhis (concentrations), liberated states,
Absorptions, states of equilibrium and such; (11.29)

To have the power to recount all previous lives,
To know the processes of death and then rebirth,
To know that all defilements have been fully spent;
This is a summary of all the powers ten. (11.30)

In terms of the power of knowing fact from fiction, it was said:

The wise ones have expressed what is in fact the case
When certain causes bring particular results;
And endless incorrect and contrary ideas
That mars their wisdom have been shed – this is their strength. (11.31)

Concerning the implications of the statement when certain causes bring particular results, it can be said that certain causes lead to certain results, as is the case when non-virtue brings the unwanted, and certain things lead to certain attainments, as when the noble path leads to nirvana, to give but a few examples of what is considered reasonable. There is a factual basis for certain causes bringing about particular results, and when it says factual basis, these words are referring to the cause. To be contrary to what has been explained,⁸ implies that it is non-factual. When something does not give rise to something, no factual basis for that exists, such as is the case with virtue which does not result in the unpleasant, and that the eight states will not manifest when one has reached the path of seeing. This is therefore considered a power of the illustrious buddhas, in that the wise ones cannot be challenged on this.

As the noble Questions of Dharaṇīśvara Sutra states:

O son of noble family, through his supreme tathāgata-wisdom the Tathāgata has precise knowledge of what is fact, and has precise knowledge of what is fiction. Son of noble family, what is fact, and what is fiction? O son of noble family, it is fiction, it is not the case, that doing something physically, verbally, or mentally negative will yield something desirable, beautiful, joyous, or pleasant. This is fiction. It is a fact, it is the case, that doing something physically, verbally, or mentally positive will yield that which is desirable, beautiful, joyous or pleasant. This is a fact. It is fiction, it is not the case, that stinginess will result in great wealth, that bad behaviour will lead to birth as a god or human, that malice will lead to beautiful features, the laziness will lead to realisation, that a distracted mind will be able to undo faults, that misunderstanding can overcome all that makes habitual patterns continue, that committing the acts of immediate retribution will bring about a settled mind, that remaining conceptual can lead to the attainment of harmonious acceptance,⁹ or that a mind steeped in regret can be pliable. This is fiction. It is fiction, it is not the case, that with a female body one can become a wheel-turning monarch, Indra, Brahma… (and so forth). It is a fact, it is the case, that generosity will result in great wealth… (and so forth, as above). This is the first tathāgata activity of the Tathāgata.¹⁰

In terms of the power of knowing karma and its effects it was said:

There’s nothing blocking their ability to see
When acts are right or wrong, or neither of these two,
Which grant exhaustion, and their various effects;
They know all this throughout all time – this is their strength. (11.32)

That they have complete understanding of the three types of karma – agreeable acts, disagreeable acts, acts that are both agreeable and disagreeable, as well as the undefiled that leads to exhaustion – and the variety of effects these have; that this is pervasive throughout all the worlds of the three times, each in particular, all their divisions, and so forth; and that there is nothing that can obstruct this knowledge that pervades all knowable things for them; this is considered the Illustrious One’s power of knowing karma and its effects.

As stated:

Furthermore, the Tathāgata has precise knowledge of all karma occurring in the past, future and at present, and the occasion, reason, nature and effect of their having been committed. How does he know them? O son of noble family, the Tathāgata sees how past karma created through virtue, and unrelated to non-virtue, will yield something wholesome in the future. The Tathāgata sees how karma created through non-virtue, and divorced from virtue, will yield something unwholesome in the future. He likewise knows what kind of karma will bring baseness in the future, and what will bring excellence. And he knows that which can be base at present but will lead to excellence in the future, and what is excellent at present but will bring baseness in the future. He likewise knows the details of each such combination accordingly. The Tathāgata likewise knows the kinds of acts that had a limited application when committed in the past, but will grow and have a vast application in the future; what might have been a small undertaking that will have a significant outcome, and what was a significant undertaking that will have an insignificant outcome; which actions will yield the result of a hearer, which will yield the result of a solitary buddha, and which will yield the result of the awakening of a buddha. The Tathāgata knows which types of acts are painful in the present but will yield a pleasant result in the future, and which are pleasant at present but will yield an unpleasant result in the future. In this way, the Tathāgata knows precisely the acts of sentient beings of the past, present and future, their causes and their results, and knows them directly and without intermediary. Informed by this knowledge he teaches the Dharma accordingly. This is the second tathāgata-activity of the Tathāgata.¹¹

In terms of the power of knowing the variety of dispositions it was said:

To know the dispositions prompted by the strength
Of passion or the like, in all their different hues,
The base, the middling, excellent, and those concealed,
For every being throughout time – this is their strength. (11.33)

The function of the word passion (rāga) is to be illustrative of the afflictions, and implies the others as well, aversion and so forth. Or the like is there to include all other virtuous states of mind as well, such as faith. The word prompted is saying that these are seeds of passion and so forth, which is why it is saying prompted by… passion or the like. Dispositions that are brought about through the seeds of passion and so forth, or faith and so forth, are referred to as propensity (adhimukti), determination (adhyāśaya), wish (kāma), or disposition (chanda). There are other types of dispositions as well where the applications are unclear. And the arising of the comprehensive understanding that distinguishes between all these different types, is considered the illustrious Buddha’s power of knowing various dispositions.

As stated:

Furthermore, O son of noble family, the Tathāgata has precise knowledge of the many and various dispositions of other sentient beings and individuals. And how, O son of noble family, does the Tathāgata have precise knowledge of the many and various dispositions of other sentient beings and individuals? The Tathāgata knows which individuals are desirous but are inclined towards aversion, which are averse but are inclined towards desire, and which are confused but are inclined towards desire, anger and confusion. The Tathāgata knows which individuals are doing virtue but are inclined towards non-virtue. The Tathāgata knows which individuals apply themselves to minor tasks but have an inclination for significant tasks, and which ones apply themselves to significant tasks but have an inclination for minor tasks. The Tathāgata knows the dispositions where little application can have extraordinary outcomes, extraordinary application can have lesser outcomes, where one is bound for the positive but can be influenced to use one’s abilities for the negative, is bound for the negative but can be influenced to use one’s abilities for the positive, where the outcome is uncertain but one can be influenced to go in a certain direction; which dispositions might lead to the transcendence of the desire realm, and which can lead to the transcendence of the form realm, the formless realm, and the transcendence of all the three realms. Informed by this knowledge he teaches the Dharma accordingly. This is the third tathāgata-activity of the Tathāgata.¹²

In terms of the power of knowing the various elements it was said:

Proficient in the elements, the buddhas teach
The nature of the eye and such as element;
The boundless insight of the perfect buddhas see
All features of the elements – this is their strength. (11.34)

Nature, essence and emptiness are synonymous. The buddhas are skilled in the divisions of all elements (dhātu),¹³ and their knowledge is unobstructed in relation to the many distinctions used for the nature of the elements, such as characterising them as internally empty and so forth, and this is then considered the power of knowing the various elements.

As stated:

Furthermore, O son of noble family, the Tathāgata understands the elements of eye, form and eye-consciousness. He understands the inner emptiness, outer emptiness, and outer-inner emptiness. (This is applied to all the other group of three among the eighteen elements.) He knows the element of earth… (and so forth). How does he know these? He knows the element of space exactly as it is. Likewise, he has considered and precisely understood the desire, form and formless elements. The Tathāgata knows precisely how the element of the compounded has the characteristic of something constructed; the element of the non-compounded has the characteristic of something unconstructed; the element of the thoroughly afflicted has the characteristic of temporary affliction; the element of the fully purified has the characteristic of natural luminosity; the element of samsara has the characteristic of the fault of unknowing; the element¹⁴ of nirvana has the characteristic of genuine awareness; and likewise knows the manner of the elements involved with the world, the elements that raise one, the elements that lead, the elements that hinder, the elements of intention, and the elements of support. Informed by this knowledge he teaches the Dharma accordingly. This is the fourth tathāgata-activity of the Tathāgata.¹⁵

In terms of the power of knowing which faculties are superior and which are not it was said:

The total and unhindered understanding of
Discursive thought and such – the sharpest, deemed supreme,
The dull and middling, lesser ones – and how the eyes
And such combine to help us know – this is their strength. (11.35)

Discursive thought (saṃkalpa) means mistaken superimposition. Discursive thought is a faculty, since it is by virtue of it that desire and so forth are produced. The intent of the words and such is to include virtuous factors such as faith and so forth. When these are supreme (vara), this implies excellence, while when they are mean or middling, the term lesser (avara) is used. In saying the eyes and such, the list of twenty-two faculties, beginning with the eyes, is being referred to.¹⁶ To have a penetrating understanding of the nature of these faculties, and of how they interact to produce results – a knowledge that is unimpeded – is considered the power of knowing supreme and inferior faculties.

As stated:

Furthermore, O son of noble family, the Tathāgata knows precisely the state of the faculties of other sentient beings and individuals. How, O son of noble family, does the Tathāgata know the state of the faculties of other sentient beings and individuals? O son of noble family, the Tathāgata knows precisely those beings of dull faculties to be sentient beings with dull faculties. Similarly, he knows those of middling faculties, and knows those of sharp faculties. The Tathāgata knows which type of faculty of discursive thought will produce fully-fledged desire, produce fully-fledged anger, and produce fully-fledged confusion. (The phrase fully-fledged here implies that it is fully developed.) The Tathāgata knows which faculty of discursive thought will produce artificial desire, anger and confusion. The Tathāgata knows which faculty of discursive thought will produce irregular desire, anger and confusion, and by which faculty of discursive thought the production of desire, anger and confusion will be ended. The Tathāgata knows everything related to the faculties that have arisen due to virtue, and which have arisen out of a sense of renunciation.

Furthermore, the Tathāgata knows all the faculties from the eyes up to the faculty of having understood all. The Tathāgata knows which faculty originates with the eye faculty and connects with the ear faculty. And likewise from the ear faculty up until the mind faculty. The Tathāgata knows which beings have a propensity for generosity, but apply themselves to discipline, and thus by taking the level of the faculties into consideration, gives instructions on generosity. Likewise for those with a propensity for discipline, patience, diligence, meditative absorption and intelligence, but who are applying themselves to generosity and so forth, he gives instructions on discipline and so forth accordingly. Again, to those with a propensity for the vehicle of the hearers but who are applying themselves to the vehicle of the solitary buddhas…, (and so forth).

O son of good family, the Tathāgata thus knows precisely that the fully developed faculties of all sentient beings are fully developed faculties. He knows precisely that the faculties not fully developed are not fully developed. He knows precisely that not being ready to relinquish they are not ready to relinquish. He knows precisely that being ready to relinquish they are ready to relinquish. The Tathāgata knows precisely everything concerning the faculties of sentient beings, how they are applied, what the motivations are, how they come about, which conditions are influential, what is the focus, what are the goals, and what will be the end. This is the fifth tathāgata-activity of the Tathāgata.¹⁷

In terms of the power of knowing every path it is said:

To know where all paths lead without impediment –
The ones that lead to buddhahood, or wakening
Of solitary ones or hearers, or to states
Of spirits, beasts, gods, men, or hell – this is their strength. (11.36)

The word path in this context means a route. The words every path implies that paths may take one anywhere. Some paths are considered to lead to buddhahood. Some to the awakening of the solitary buddhas. Some to the awakening of the hearers. Some to the states of gods (and so forth and so on), and some to hell. The words and so forth¹⁸ refer to the various forms these states can take. The Tathāgata knows precisely where each path leads. Hence, that the knowledge of the Illustrious One has unhindered access to all paths, is considered the power of knowing every path.

As stated:

Furthermore, O son of noble family, the Tathāgata has precise knowledge of the destination of every path. How does he know them? He knows the type of sentient beings destined for the wholesome. He knows the type of sentient beings for whom it is uncertain, and those destined for the unwholesome.

He knows the capacity of destined sentient beings. There are beings who have a powerful impetus from previously having applied themselves to excellent things, beings who have sharp faculties and can come to understand things without great exertion, and it might then be proper for the Tathāgata to teach them Dharma, or it might not. For those who have a potential for liberation, the Tathāgata understands what former causes and influences are present, thus teaching them the Dharma accordingly.

He knows the capacity of sentient beings of the uncertain kind. Beings for whom there is potential for development, who might under certain conditions be influenced, and be liberated if they encounter the appropriate counsel and guidance, but who will not be liberated if these conditions are not encountered. If the Tathāgata, taking into account the relevant causes and conditions, were to give them teachings, and they were to take up these teachings and put them into practice, they would gain the result. For this purpose, the illustrious buddhas will then appear to them.

He knows the capacity of sentient beings destined for the unwholesome. There are those who haven’t undergone any training, who are slow and dull, and not suitable vessels; to these the Tathāgata might teach the Dharma, or not. If there is no prospect of them gaining liberation, the Tathāgata recognising them as unfit vessels, remains neutral towards them. For these the bodhisattvas don their armour.

Furthermore, the Tathāgata knows the threefold path of attachment. In what way is it threefold? The path of attachment arising from beauty, the path of attachment arising from passionate concern, and the path of attachment arising due to past habits. He knows the threefold path of aversion: the path of aversion arising from anger, the path of aversion arising from expectations not being met, and the path of aversion arising due to past habits. He knows the threefold path of confusion: the path of confusion arising from ignorance, the path of confusion arising from the view of identity, and the path of confusion arising from doubt. These the Tathāgata knows… (and so forth). In this way the Tathāgata’s wisdom can see without obstruction the outcome of whichever path sentient beings follow, and how the opposite would turn out. This is the sixth tathāgata-activity of the Tathāgata.¹⁹

In terms of the power of knowing meditative absorptions, liberations, concentrations, states of equilibrium, and the thoroughly afflicted and fully purified states, it says:

To know for each and every yogin everywhere
What is their practice of absorptions, freedoms and
Shamatha, and which equilibrium among
The nine – that nothing blocks this knowledge is their strength. (11.37)

Within the unlimited number of worlds there are innumerably many different types of yogins practicing among other things, the following: the four meditative absorptions (dhyāna) and the eight liberations (vimokṣa); calm-abiding meditation (śamatha), which is a concentration (samādhi) defined as a mind with a one-pointed virtuous focus; the nine progressive states of equilibrium (samāpatti), which are the four absorptions, the four formless states and the cessation of perception and feeling; the causes of the thoroughly afflicted state, which are ignorance, incorrect understanding and so forth; the causes of the fully purified state, which are words agreeable to others and keeping a correct understanding for oneself. Hence, to have an unhindered understanding of the innumerably many different absorptions and so forth of different types of yogins, is considered the power of knowing meditative absorptions, liberations, concentrations, states of equilibrium, and the thoroughly afflicted and fully purified states.

As stated:

Furthermore, O son of noble family, the Tathāgata has precise knowledge of absorptions, liberations, concentrations, states of equilibrium, and the emergence of the thoroughly afflicted and fully purified states. How does he know them? The Tathāgata knows what the causes are, and which conditions lead sentient beings to the thoroughly afflicted state. The Tathāgata knows what the causes are, and which conditions lead sentient beings to find the fully purified state. What are these causes, and which are the conditions? The cause for the thorough affliction of sentient beings is mistaken understanding. The condition for the mistaken understanding of sentient beings is ignorance. Ignorance is the cause and mental formations the conditions. Mental formations are the cause and consciousness the condition… (and so forth). Afflictions are the causes and karma the condition. Holding to a view is the cause and craving the condition. Latent propensities are the causes and the emergence of these the condition. What are the causes and which are the conditions for the fully purified state of sentient beings? There are two causes, and two conditions. Which two? Words agreeable to others and keeping a proper understanding for oneself. A further two are one-pointed focus of calm abiding and mastery of insight meditation… (and so forth). These are the causes and the conditions for the purification of sentient beings, and this the Tathāgata knows.

Likewise, O son of noble family, in his wisdom the Tathāgata is separated from desire, separated from negative non-virtuous qualities, enters into the first absorption having deliberation and judgement, of joy and bliss emerging from separation, and then leaves this cessation. Having remained in this cessation he emerges from the first absorption. He enters the eight liberations in due order, in reverse order, as well as irregularly. Although he can demonstrate concentrations as states of equilibrium, and demonstrate states of equilibrium as concentrations, the Tathāgata’s concentrations are never confused; for the Tathāgata does not need to focus to enter into meditative concentrations. A single concentration of the Tathāgata makes manifest all concentrations, but the Tathāgata does not leave one concentration in order to enter into every other concentration; there is no going from one state of mind to the next for the Tathāgata. One can never perceive the Tathāgata’s mind to be uncomposed. No one is able to perceive the concentration of the Tathāgata. The concentration of the hearers is outshone by the concentration of the solitary buddhas. The concentration of the solitary buddhas is outshone by the concentration of the bodhisattvas. The concentration of the bodhisattvas is outshone by the concentration of the Tathāgata. But the Tathāgata’s concentration cannot be outshone; one cannot outshine the wisdom of the Tathāgata. The Tathāgata knows which instructions and guidance is needed for the hearers to develop concentration. The Tathāgata knows what is needed for the solitary buddhas and the bodhisattvas to develop concentration. Aware of this he gives instructions and teachings accordingly. This is the seventh tathāgata-activity of the Tathāgata.²⁰

In relation to the power of remembering previous lives it says:

To see the lives they lived while they were still confused,
As well as all past lives of every sentient being,
However numberless; their origins, their lands,
And how they were – to know all this, this is their strength. (11.38)

The phrase while they were still confused refers to the object of their knowing, recounting previous existences since beginningless time one after the other. All sentient beings includes the entire limitless realm of beings. By saying their origins all the causes involved in this are being included. As the sutra states, ‘… my caste was such and such, my features were such and such…;’ and remembering that one’s caste was such and such is referred to here when remembering how they were. They remember, ‘I dwelt in that place, and then I died and was born in such and such a place. Then I died again and was born here…,’ which is what is referred to when saying that they remember their lands. In addition they remember the causes involved. Hence, that the illustrious buddhas have an unhindered knowledge of past lives, including origins, lands and features, is the power of remembering previous lives. And it is held that, through this power the illustrious buddhas have precise awareness of all past stirrings of minds and mental states without exception, and knowing who has the proper prerequisites and who doesn’t, he will teach the Dharma effectively.

As stated:

He has full recollection of the past states of these sentient beings. The Tathāgata knows past causes, and what past causes led to someone becoming a certain sentient being, and with this knowledge he teaches the Dharma accordingly. The Tathāgata knows the past mind states of all sentient beings. The Tathāgata knows which mental objects arose after which, the objects which made things arise, and the objects whose absence made something cease. Even if one were to try for as many aeons as there are grains of sand in the river Ganges. it would be difficult to fully express the workings of the mind of a single sentient being, one state of mind after another – that after it was in such and such a way, the mind was like this, and after that it was like this. But the Tathāgata knows the continuity of mind, each thought following the other, of all sentient beings. And if it could be conceived of, his wisdom would not reach its limit even if this was demonstrated until the very end of existence. The Tathāgata’s knowledge of past states is inconceivable and incomparable; and being immeasurable, to show its full extent is no easy matter. The Tathāgata, the bull-like Buddha, reminds sentient beings, ‘Take heed. Remember that these are the roots of virtue that cause sentient beings to be born as buddhas, as hearers and as solitary buddhas.’ It is by the power of the Buddha that they are reminded of this. The Tathāgata will consider which roots of virtue they are drawn to, through which vehicle they can be liberated and reach the point of no return, and teaches the Dharma accordingly. This is the eight tathāgata-activity of the Tathāgata.²¹

In terms of the power of knowing the process of death and rebirth it says:

To have unhindered knowledge of the birth and death
Of every sentient being and the state they’re in,
Wherever in the world as far as space extends,
In every detail, in each moment, is their strength. (11.39)

Death is the disintegration of the faculties. Birth is to connect with the faculties. The Tathāgata has accurate and spontaneous moment-to-moment knowledge of the births and deaths within all worlds to the very reaches of space, and the great variety of karma involved. That nothing can hinder his wisdom in this regard, that it is uninhibited and fully pure in every aspect, is considered the Tathāgatas power of knowing the process of death and rebirth. And not only is it held that the Illustrious One knows the death and rebirth of all sentient beings, through his divine eye he also has a comprehensive knowledge of the immense diversity involved in the creation and destruction of universes and so forth.

As stated:

The Tathāgata has the divine eye, and with this eye, buddha fields defying enumeration and extending throughout the reaches of space, throughout the vast expanse of the entire phenomenal world of the ten directions, can appear to him; and wherever sentient beings are undergoing ages of destruction and creation, he sees all. Any sentient beings that might appear, that die and are born, in higher or lower realms, and their karma, he sees all. Any bodhisattvas that appear, and their death, conception and birth, he sees all. Any buddhas who manifest the realisation of true and complete awakening, the turning of the Wheel of Dharma, the giving up of the composite nature of existence and passing into final nirvana, he sees all. Any hearers who appear, are liberated and pass into final nirvana, he sees all. Any solitary buddhas who appear, demonstrate magical powers and perfect their attainments, he sees all. Even sentient beings that cannot be seen, that do not appear to non-Buddhists who have developed the five supercognitions, nor to hearers, solitary buddhas, or bodhisattvas, appear to the divine eye of the Tathāgata. The invisible beings the Tathāgata can see just within the area of a cartwheel, are far more numerous than all the gods and humans within the worlds of the entire trichiliocosm. The realms of beings that cannot be seen are immeasurable. The Buddha considers the beings throughout all buddha realms with his divine tathāgata vision to see which sentient beings may be trained. And the Buddha appears in front of all those who are able to learn, training them without the knowledge of other beings who are not. This is the ninth tathāgata-activity of the Tathāgata.²²

In terms of the power of knowing the exhaustion of defilements it says:

The strength of their omniscience instantly defeats
Afflictions and their imprints; and afflictions are
Blocked by the insight of disciples and so forth –
To know this fully without hindrance is their strength. (11.40)

Afflictions refers to ignorance, attachment and so forth, and it is these that afflict the threefold world. Being that which infuses and pollutes the mind and then remains, they are called imprints (vāsanā); potential afflictions, habitual patterns, seeds and imprints are all synonymous. Although they have abandoned the afflictions through the practice of the undefiled path, hearers and solitary buddhas are not able to fully rid themselves of these. Similar to the example of removing sesame oil, flowers or the like from a pot, a piece of cloth and so on – as they have been in contact, a trace of them will remain. In the same way, although for the arhat the afflictions have been removed, there are still imprints present; and the manner of moving by jumping about that one had in the past as a monkey, or the manner of speaking to servants that one had in the past as a brahmin, which have been pacified by the illustrious one (bhagavan), have not been arrested by the former. The imprints of ignorance that remain, prevent one from fathoming phenomena, and the imprints of attachment and so forth that remain will be causes for tending towards particular physical and verbal ways. Only omniscient and awakened buddhas have abolished the imprints of ignorance, attachment and so forth, no one else. Hence, the buddhas’ complete and unobstructed knowledge of having rid themselves of all remaining imprints of the afflictions and having rid themselves of the afflictions that these imprints sustain, is considered the power of knowing the exhaustion of defilements.

As stated:

Furthermore, O son of noble family, having exhausted all defilements the Tathāgata sees clearly, sees directly, that he is undefiled, his mind is liberated, his intelligence is liberated, and rests in this attainment with the thought, ‘My births are at an end – I have led a life of purity, done what needed to be done, and after this life there will for me be no more existences.’ The Tathāgata’s knowledge of having exhausted the defilements is pure, unstained, immaculate, luminous, and a true conquering of all sustaining habitual imprints. The hearers’ exhaustion of defilements is limited as they have not truly conquered the habitual imprints. The solitary buddhas’ exhaustion of defilements is limited as they do not have great compassion and eloquence. The tathāgatas’ exhaustion of defilements is perfect in every way as they have truly overcome all sustaining habitual imprints. It is embraced by great compassion, with confidence and eloquence. Nothing in the whole world can challenge it, and it is present within each moment of mind. Why? The Tathāgata has no more karmic imprints, afflictive imprints, or imprints of deluded conduct. Just as space itself is naturally pure and unaffected by dust and smoke, the Tathāgata’s awareness of the exhaustion of defilements is unaffected by any karmic or afflictive imprints. And as soon as this exhaustion of defilements is a reality, he will teach the Dharma to sentient beings who still find themselves in defiled states of grasping, so that they may rid themselves of these defiled ways and grasping: ‘O sentient beings governed by mistaken ways of thinking, you must come to properly understand how this defilement and grasping takes place!’ Thus the Tathāgata teaches them the Dharma using appropriate examples to illustrate how they can come to properly ascertain that the defilements are not genuine, and through seeing this, cut their grasping to phenomena and reach final transcendence. This, O son of noble family, is the tenth tathāgata-activity of the Tathāgata.²³

And in addition to these completely perfect features, the scope of the Tathāgata’s wisdom is inconceivable, he has countless other special qualities, dwells in a state indistinguishable from the dharmakāya, and it is only space itself by which the vastness of each of his qualities can be quantified. The illustrious buddhas are the protectors for the defenceless beings drowning in the four great rivers – the rivers of desire, existence, views and ignorance – and these ten powers are fully actualised for them on the buddha ground, Universal Illumination. This will not be further elaborated on here.

It is only the buddhas who can fully comprehend all their special qualities: each pore of the form body of the illustrious buddhas, their marks and signs of a great being, their powers, confidences, unique buddha qualities and so forth. But if they were to speak of them, blessing their lifespan to last for inconceivably countless aeons, not engaging in any other activity, and express them in rapid succession, all these qualities could not be mentioned. The bodhisattvas are not able to express the buddhas’ qualities in their entirety, not to mention the solitary buddhas or hearers. To express this through an example it is said:

It’s not the limit of the sky that halts a bird.
It has to stop because its strength has reached its end.
Disciples and the buddha heirs are likewise stopped
From voicing all the sky-like buddha qualities. (11.41)

It is not the sky’s limit being reached that halts the garuḍa’s journey as the wind supports its flight across the skies, but rather that it lacks the strength to continue soaring. Likewise, even when a bodhisattva has reached the inconceivable liberation of the tenth ground they will not be able to fully express the qualities of a tathāgata. And it is not the qualities being completed that prevents this sky-like boundlessness, they are thwarted by the inadequacy of their mental powers. No need to mention then how it is for the solitary buddhas and hearers trying to grasp the scope of these qualities.

That being the situation for them in relation to understanding and expressing the qualities of the buddhas, how could one such as myself, blinded by the cataracts of ignorance, have any hope of expressing the qualities of the tathāgatas when the true way of things remains hidden? To express this it was said:

So how could someone such as me be able to
Perceive and then convey these qualities of yours?
But noble Nāgārjuna did describe them, so
I put my qualms to rest and mentioned them in brief. (11.42)

Although I do not really understand even a fraction of the tathāgatas’ qualities, I have disregarded my hesitation and touched on them briefly, basing myself on another. All that I have said has been explained by the noble Nāgārjuna.

In summary, this treatise has expressed the qualities of the Buddha to be profound, the reality of things (dharmatā), and vast. With regard to that:

What is profound is emptiness;
The vast, the other attributes.
By knowing the profound and vast
One will gain all these qualities. (11.43)

To explain about how the nirmāṇakāya (the emanation body) spontaneously emerges to bring about the attainment of joyous states and so forth; appearing as ordinary objects and ordinary methods for hearers, solitary buddhas and bodhisattvas,²⁴ and appearing in ways suitable to ordinary beings, it was said:

Unwavering in form, and yet again you come into the world.
You manifest descent and birth, and turn the wheel of wakening
And peace; thus, through compassion guiding this entire troubled world
Entangled in the noose of our obsessions to the tranquil state. (11.44)

Even though the Illustrious One has transcended the three realms, through his nirmāṇakāya manifestations he demonstrates, in accord with the ways of the world, the relationships of father, mother, son and so forth. And having come into the world, gives teachings he considers appropriate to the various abilities and ways of sentient beings to establish them in nirvana. This is done out of compassion, and not with aims such as fame, reward and so forth.

Thus, having established the forms of the Tathāgata, it is now explained how teaching a single vehicle as three vehicles is done with an underlying intention:

To know the true reality, which is unchanging, has no types,
Will be the only way that one can rid oneself of every stain.
The wisdom that discerns it can’t be classified in any way.
The unmatched vehicle you taught is therefore indivisible. (11.45)

Without knowing the true reality of things, one will not be able to overcome all the afflictions, and as has already been explained, one cannot make any distinctions with respect to the unarisen nature that is the actual reality of all things. The actual reality of things is unchanging, since although things may seem different there are in fact no distinctions. And since there are no distinctions and no change, the wisdom that perceives this reality is also of a single nature.

If the nature of wisdom was in fact multiple, it couldn’t know the actual reality of things, since it would be unable to know which aspect of the nature was the true one. But since there is only one actual reality, the wisdom that takes this reality as its object cannot be differentiated. This is why there is only one vehicle and not three, as stated:

O Kāśyapa. Nirvana takes place when one understands the equality of all things; this being one thing, and not two or three.²⁵

In the term Great Vehicle (mahāyāna), the word great (mahat) refers to the illustrious buddhas, since they have rid themselves of all ignorance and therefore possess unstained wisdom. Their vehicle is the Great Vehicle, and because of the rule ‘pṛṣodara and so forth…’ the t becomes a.²⁶ Alternatively, the Great Vehicle is a vehicle and it is also great. Since it is where the inconceivable wisdom of the buddhas rests, incorporates all of the inconceivable divisions of things, and completely dispels ignorance, the Great Vehicle is a vehicle which is great.

‘So, if there is only one nirvana, why is it taught that the vehicles of hearers and solitary buddhas lead to final nirvana?’

To explain how these teachings are given with a particular intent it was said:

Because of these corruptions that make beings lapse into misdeeds,
The world lacks access to the buddhas’ province of profundity.
But you, Sugata, are endowed with wisdom and compassion’s means,
And made the pledge to be the liberator of these sentient beings. (11.46)

It is taught that the five corruptions make the body and mind unworkable: the corruptions of sentient beings, aeons, afflictions, views and lifespan. The dominance of the afflictions quells all nobler intentions, and the world cannot therefore access the profound wisdom of the buddhas that is so hard to measure. But still the illustrious ones will not dismiss these beings as unfit vessels for liberation. The illustrious ones are filled with the means of compassion, and having in the past expressed the aspiration that they would liberate all sentient beings, will therefore not remain indifferent to their potential liberation but find means to liberate them, as alternative ways through which they can fulfil their promise certainly exists.

As there are many conditions which obstruct beings from engaging with the Great Vehicle, and yet the whole world must still be brought to the state of nirvana, it was said:

Thus, like the adept who will conjure up a city to relieve
The travellers bound for the jewel island of their weariness,
You taught a vehicle to your disciples that will lead to peace,
While teaching something different for the erudite untrammelled ones. (11.47)

The example referred to here is found in the noble White Lotus of Sacred Dharma Sutra.²⁷ To summarise its intent, just as the captain magically made a city appear so that they could rest on their way to the island of jewels, the Illustrious One teaches the two vehicles of the hearers and solitary buddhas which focus on the happiness of the peaceful state before the Great Vehicle, as a skilful way to help them reach their goal. But after they have rid themselves of the afflictions of samsara, he will indeed teach them the Great Vehicle, as they too, like the buddhas, need to complete the accumulations and eventually attain omniscience. The teaching of a single vehicle is confirmed by the Compendium of Sutras²⁸ and other sources.

In terms of the time when the Illustrious One reaches awakening and the time he remains, it is said:

O Sugata, through aeons numerous as all
The dust there is, you reach perfect awakening
In all the buddha fields throughout the universe –
But this your secret is not commonly divulged. (11.48)

The illustrious buddhas do demonstrate birth and nirvana through their nirmāṇakāya emanations, but how should one express when the complete awakening of the illustrious ones took place, which is the cause for the appearance of their emanation bodies? The aeons in which the illustrious ones realise true and complete awakening are as numerous as all the minute particles found in the universes that are the objects of the tathāgatas’ wisdom. As this is difficult to appreciate, it is not divulged to those who have not gathered previous roots of virtue; however, is explained to those few who have gathered immense merit and can appreciate it.

Having thus said something about when they reach true and complete awakening, to explain about how long they remain it is said:

O Victor, how could you who were conceived
By Lady Wisdom, by Compassion nursed,
Pass into peace whilst all the world has not
Been brought to peace, while space still has not ceased? (11.49)

Since the Illustrious One is given birth to by Lady Prajñāpāramitā and nursed by Compassion, the form of the Illustrious One will remain until everyone in the world has become buddhas, and until space itself collapses.

How is this compassion of the buddhas, through which they work endlessly to care for all beings, to truly benefit them? As explained:

The love you have for your relations, beings who
In ignorance ingest this poisoned worldly food,
A mother’s pain for poisoned child cannot compare;
And thus, Protector, you do not pass into peace. (11.50)

The words worldly food, refer to the five sense pleasures. To believe in and consume these is poisonous, because it leads to much suffering. And the culprit for the conviction that they are real is ignorant confusion. The love the Illustrious One has for cyclic beings who consume such poisonous worldly food, is even more sincere than the pain a mother feels when her beloved only child has been poisoned. How could someone with such compassion enter final nirvana?

To show how the illustrious ones will not pass into final nirvana when seeing the great variety of suffering that befalls the world, and how by virtue of this compassion they forgo the state of transcendence, it is said:

Illustrious One, you have compassion for this world that garners pain
And evil when unwisely thinking entities are real or not;
They’re born and pass away, they lose the pleasant, find unpleasant things –
Through love for them you spurn your peace, ignore your own transcendent state. (11.51)

Those who are unwise and have a strong belief in existence of things, thinking that the karmic causal relationships are real and that one can be born as a god or human, will certainly end up suffering birth and death, and experience the pain of being separated from pleasant things and meeting with the unpleasant. And when insisting on their mistaken ideas and believing that things are non-existent, their evil ways will take them to the states of hell and so forth, as well as suffering the above mentioned consequences. When in their compassion the illustrious buddhas see the suffering of beings, they will dismiss nirvana and instead remain.

The bhikshu Chandrakirti’s way
Is based upon the Treatise on
The Middle Way, conforming to
The scriptures and direct advice. (11.52)

Just as no other source presents
This dharma in this accurate way,
The wise should recognise that what
Is found herein is quite unique. (11.53)

Just as there is no other treatise that presents the teachings on emptiness in such an unmistaken way as the Middle Way Treatise, I encourage the wise to assess whether such a presentation of emptiness, and the way of the arguments and replies presented here, can indeed be found in any other treatise. Understand thus that those who propose that what the tradition of the Sautrāntikas claim to be the ultimate is held to be the relative by the Middle Way, are speaking without fully understanding the essential points presented in the Middle Way Treatise. And those who consider that what the Vaibhāṣikas present as the ultimate is the relative according to the Middle Way, likewise do not understand the actual point of the Treatise. This is because it makes no sense for a supramundane dharma to be in harmony with worldly dharmas, and the wise will recognise how the present tradition is an extraordinary one.

Thus, as there are some who misunderstand the Master’s intention, and in failing to grasp the actual meaning are alarmed just by his words, rejecting this world-transcending teaching, this Entry Into the Middle Way was composed to show the true and unmistaken point of the Treatise:

Some, frightened by the oceanic tinge of Nagarjuna’s mind,
Have kept their distance to this wonderful tradition; but right now
The dew that makes his verses open like a waterlily’s buds
Have settled, and the hopes of Chandrakirti, Famous Moon, are met. (11.54)

‘But were not the venerable Vasubandhu, Dignaga, Dharmapāla and so forth, in the treatises they authored, alarmed just by his words, and did they not reject that this was a genuine presentation of interdependence?’

They did indeed say that.

So how should one understand this? To explain:

The scary depths of this reality presented here, is only grasped
By those with some experience – though learned, others will not comprehend.
Thus seeing them as self-devised traditions – those who claim there is a self,
Or any other groups – place not your trust in any other school but this. (11.55)

It can be seen how the misguided, who lacked the required impetus from the past to be drawn towards emptiness, could still make a connection with other philosophical traditions and be successful in ridding themselves of the afflictions related to the desire, form and formless realms, but not develop any interest in the ultimate reality of the Lord of Sages. In the same way, one should understand that, although these individuals surely possessed traits of great learning, they lacked the seed that could make them appreciate emptiness and did not therefore work towards an understanding of it. Still, even these days there are some who did put in place the conditions for an interest in emptiness in other lifetimes, and just through this influence appear to reach an understanding of the depths of emptiness, just through such an influence lose their trust in the veracity of misguided traditions and instead come to fathom emptiness. Thus, when seeing that these other traditions are simply their own creations, one should give up all fondness for any tradition that is not the Middle Way, just as one would for the traditions that promote a self. Don’t be impressed by the intellectual ways of other traditions – let only the authentic understanding of this very view of emptiness impress you.

May all the merit gathered from explaining Nāgārjuna’s way fill all of space,
Their intellects, a sky obscured by the afflictions, be lit up by autumn stars,
And as they catch the jewel from the cobra’s head, their minds, may the entire world
Thus come to understand reality and swiftly travel to sugatahood. (11.56)

This completes the Commentary to Entering the Middle Way, elucidating the profound and the vast, composed by the master Candrakīrti, an upholder of the supreme vehicle who possessed invincible wisdom and compassion, and who by milking the painted cow defeated clinging to true existence.

The quotes should be rendered as found in the sutras.
And any future translators should
Be conscientious and honest in making
The translation comply with the root text’s commentary.

This was translated from a Kashmiri manuscript by the Indian preceptor Tilaka Kalaśa and the translator Patsab Nyimadrak in the Ratnagupta temple in the Kashmiri city Anupama (Shrinagar) during the reign of the Kashmiri king Śrī Āryadeva. It was subsequently edited and finalised based on a manuscript from the eastern country of Aparānta by the Indian preceptor Kanakavarman and the same Tibetan translator in the Ramoche temple in Lhasa (Rasa). The length of the text is 11 2/3 bundles.

English translation by Fredrik Liland, 2019.