The Five Stages of the Path

If there are three natures, how can the World-Honored One say that all dharmas are entirely without their own nature? The verse states: "It is precisely with reference to these three natures that those three naturelessnesses, spoken of afterward, are established; hence the Buddha, with hidden intent, said that all dharmas are without their own nature."

The treatise states: it is precisely with reference to the three natures already discussed that the three naturelessnesses spoken of afterward are established — naturelessness of characteristic, naturelessness of arising, and naturelessness in the ultimate sense. Hence the Buddha, with hidden intent, said that all dharmas are entirely without their own nature — not that nature is altogether absent.

Speaking of "hidden intent" shows that this is not a statement of definitive meaning: although the latter two natures are not, in their essence, nonexistent, the ignorant nonetheless superimpose upon them, falsely grasping at the real existence of a self and dharma-nature — this is precisely what is called the discriminated, attached-to nature. It is in order to remove this attachment that the World-Honored One, with respect to both what exists and what does not, spoke generally of "naturelessness."

How, with reference to these three natures, are those three naturelessnesses established? With reference to the first, the discriminated, attached-to nature, naturelessness of characteristic is established, since its own essence and characteristic are utterly nonexistent, like a flower in the sky. With reference to the next, the dependent nature, naturelessness of arising is established — this is like a magical illusion, arising in dependence upon manifold conditions, lacking any spontaneous, independent nature such as false attachment imagines; hence naturelessness is provisionally spoken of, not that nature is altogether absent. With reference to the last, the perfectly accomplished nature, naturelessness in the ultimate sense is established — meaning that the ultimate, precisely through being permanently free of the former, discriminated, attached-to nature of self and dharmas, is provisionally called "naturelessness" — just as vast empty space, though it pervades every form, is itself what these forms' own naturelessness reveals.

Although the dependent nature, too, not being ultimate, could also be spoken of as naturelessness in the ultimate sense, this would be too easily confused with the second kind, and so is not stated this way here.

The verse states: "This, the dharmas' ultimate, is likewise suchness itself, since it is permanently as its own nature is — this is Consciousness-Only's genuine nature."

The treatise states: this nature is precisely the ultimate reality of all dharmas, since it is the ultimate truth of every dharma. Ultimate truth, broadly speaking, is of four kinds: worldly ultimate truth, meaning the aggregates, sense-fields, elements, and the rest; ultimate truth as principle, meaning suffering and the other three noble truths; ultimate truth as realization, meaning the suchness of the two emptinesses; and ultimate truth as the ultimate itself, meaning the single, genuine dharma-realm. Here, "ultimate" is spoken of with reference to this last sense, since it is the object of the supreme path — this is stated in order to distinguish it from the first three.

This dharmas' ultimate is likewise suchness itself: "true" means genuinely real, showing it is not false; "suchness" means constant sameness, indicating it undergoes no change — meaning that this genuine reality, in every state, is permanently as its own nature is, and hence is called "suchness," precisely the meaning of being tranquil and never false. The word "likewise" shows that this, moreover, has many further names — called the dharma-realm, the true limit, and the rest — as is extensively explained, according to their meaning, in other treatises.

This nature is precisely Consciousness-Only's genuine nature: Consciousness-Only's own nature, broadly speaking, is of two kinds — one false, namely the discriminated, attached-to nature; the other genuine, namely the perfectly accomplished nature — and it is in order to distinguish it from the false that the phrase "genuine nature" is used. There are, further, two other natures: one conventional, namely the dependent nature; the other ultimate, namely the perfectly accomplished nature — and it is in order to distinguish it from the conventional that the phrase "genuine nature" is used.

These three verses, together, show that the sūtras' statements of "naturelessness" are not statements of ultimate, definitive meaning — no wise person should, on this basis, categorically deny that all dharmas have any nature whatsoever.

Given that Consciousness-Only's characteristics and nature have thus been established — who, and at how many stages, comes to awaken into this? And how does this awakening occur? Those who possess the Mahāyāna's two kinds of spiritual lineage, broadly speaking, awaken into it gradually, through five stages.

What are the Mahāyāna's two kinds of spiritual lineage? First, the innately abiding lineage, meaning the uncontaminated dharma-cause, naturally possessed since beginningless time, depending upon and adhering to the root consciousness. Second, the lineage accomplished through cultivation, meaning what is brought about through habituation from hearing the dharma-realm's outflow teaching and the wisdom born from such hearing, and the like. Only one who possesses both of these Mahāyāna lineages is capable of gradually awakening into Consciousness-Only.

What are the five stages of awakening into Consciousness-Only? First, the stage of provisioning, meaning the cultivation of the Mahāyāna's portion conducive to liberation. Second, the stage of applied practice, meaning the cultivation of the Mahāyāna's portion conducive to decisive discernment. Third, the stage of realization, meaning the path of seeing upon which bodhisattvas abide. Fourth, the stage of cultivation, meaning the path of cultivation upon which bodhisattvas abide. Fifth, the ultimate stage, meaning abiding in unsurpassed, perfect awakening.

How does one gradually awaken into Consciousness-Only? At the stage of provisioning, bodhisattvas are able to deeply believe in and understand the characteristics and nature of consciousness; at the stage of applied practice, they are able to gradually suppress and remove the grasped object and grasping subject, drawing forth genuine insight; at the stage of realization, they genuinely penetrate it; at the stage of cultivation, in accordance with the principle already seen, they cultivate again and again, suppressing and eliminating the remaining obstructions; upon reaching the ultimate stage, free of obstruction and perfectly luminous, they are able, throughout all future time, to transform sentient beings, causing them, too, to awaken into Consciousness-Only's characteristics and nature.

What is the character of the first stage, the stage of provisioning? The verse states: "Until one has not yet given rise to the consciousness that seeks to abide in Consciousness-Only's nature, one is still not yet able to suppress and eliminate the underlying tendency of the two graspings."

The treatise states: from the arousal of the profound and firm resolve for great bodhi, up until the consciousness conducive to decisive discernment has not yet arisen, seeking to abide in Consciousness-Only's true, ultimate nature — everything up to this point is included within the stage of provisioning, since one cultivates and accumulates every kind of superior provision in order to advance toward unsurpassed, perfect awakening. For the sake of sentient beings, one diligently seeks liberation, and it is for this reason that this stage is also called the portion conducive to liberation.

A bodhisattva at this stage, relying on the four superior powers of cause, good friends, attention, and provisions, though deeply believing in and understanding the meaning of Consciousness-Only, is not yet able to realize the emptiness of the grasping subject and grasped object, and, for the most part, still practices the bodhisattva path through outward-facing methods — hence, with respect to the underlying tendency drawn forth by the two graspings, this bodhisattva does not yet possess the capacity to suppress and eliminate it, so as to prevent the two graspings' manifest activity from arising.

This phrase "the two graspings" indicates the grasping-at-two-graspings, since it grasps at and clings to the nature of "the grasping subject" and "the grasped object." The habituation of the two graspings is called their "underlying tendency," since it constantly follows sentient beings, lying dormant within the storehouse consciousness, or since it follows along and increases their fault. This is precisely the seed of the cognitive obstruction and the afflictive obstruction.

The afflictive obstruction: the attachment to a real self, discriminated and attached to, with the view of a perishable, composite self foremost among the 128 fundamental afflictions, together with the various secondary afflictions that flow from them. All of these disturb and afflict sentient beings' body and mind, and are capable of obstructing nirvāṇa — hence they are called the afflictive obstruction.

The cognitive obstruction: the attachment to real dharmas, discriminated and attached to, with the view of a perishable, composite self foremost among them, together with view, doubt, ignorance, craving, hatred, conceit, and the rest. These obscure the object of knowledge's undistorted nature, and are capable of obstructing bodhi — hence they are called the cognitive obstruction.

This cognitive obstruction certainly never occurs together with the ripening consciousness, since that consciousness is too feeble, since it is never associated with ignorance or discernment, and since the wisdom of the emptiness of dharmas can arise together with it. Among the seven transforming consciousnesses, it is present to a greater or lesser extent, as appropriate, as already explained for the afflictive obstruction. Since the eye-consciousness and the other four sense-consciousnesses lack discrimination, they are certainly never associated with the view regarding dharmas, doubt, and the rest; the remaining consciousnesses, through the power of the mental faculty, can all give rise to it.

This obstruction is associated only with unwholesome and neutral minds, since the treatise states that ignorance extends only to the unwholesome and the neutral, and since delusion and non-delusion are never mutually associated. Within the afflictive obstruction, this obstruction is certainly present, since that obstruction certainly relies upon it as its basis — though their essence is not different, their function differs. Hence these two underlying tendencies, in relation to the noble path's function, are respectively superior or inferior, and are eliminated at different points.

Among the unobscured-neutral states, this obstruction belongs to the karmically-resultant kind, not to the other three, since deportment and the like are too weak in function to obscure the object of knowledge or obstruct bodhi. It is called "unobscured" with reference to the two vehicles; with reference to bodhisattvas, however, it is, in fact, obscuring.

If the cognitive obstruction includes view, doubt, and the rest, how can the sūtras call its seed "the ground of ignorance"? Because ignorance predominates, it is called, in general, "ignorance" — not that view and the rest are absent. Just as the afflictive obstruction's seed is named the four grounds of the single ground of view, and of desire, form, and craving-for-existence — does this mean these lack conceit, ignorance, and the rest?

Of these two obstructions, whatever is discriminated is eliminated on the path of seeing; whatever is spontaneously arisen is eliminated on the path of cultivation. Those of the two vehicles are capable of eliminating only the afflictive obstruction; bodhisattvas eliminate both. Permanently eliminating both kinds is possible only through the noble path; suppressing both kinds' manifest activity is possible through a mundane path as well. A bodhisattva abiding at this stage of provisioning, though capable of suppressing the coarse manifest activity of both obstructions, still has, with respect to their subtler forms and their two underlying tendencies, only feeble calming and insight, and is not yet capable of suppressing or eliminating them.

At this stage, one has not yet realized Consciousness-Only's suchness, but relies on the power of resolve to cultivate various superior practices — it should be understood that this, too, is included within the stage of resolve-and-practice. What is the character of the superior practices cultivated at this stage? Broadly speaking, there are two: merit and wisdom. Among the various superior practices, whatever has discernment as its nature is called wisdom; the rest are called merit. With reference to the six perfections, their general character involves both, but, in their specific character, the first five are said to be merit, and the sixth, wisdom; or else the first three are included exclusively within merit, and the last exclusively within wisdom, with the remaining two extending to both.

There are, further, two other kinds: superior practices cultivated for benefiting oneself and benefiting others. According to the power of one's own intention, every such practice can, in fact, extend to benefiting both; but, according to their specific character, the six perfections and the factors of awakening and the like are included within benefiting oneself, while the four means of attraction and the four immeasurables and the like are all included within benefiting others. The distinctions among such practices are boundless, and all are included among the superior practices cultivated at this stage.

Although the two obstructions are not yet suppressed or removed at this stage, three kinds of discouragement can arise while cultivating these superior practices — yet three corresponding methods of tempering the mind allow one to remain courageous and unwavering in what is to be realized and cultivated.

First, on hearing that unsurpassed, perfect awakening is vast, profound, and far-reaching, the mind may grow discouraged — one tempers one's own mind into courageous steadfastness by calling to mind others who have already realized great bodhi.

Second, on hearing that generosity and the other perfections are extremely difficult to cultivate, the mind may grow discouraged — one tempers one's own mind into courageous steadfastness by reflecting on one's own capacity and willingness to cultivate generosity and the rest.

Third, on hearing that the buddhas' perfect transformation of their basis is extremely difficult to realize, the mind may grow discouraged — one tempers one's own mind into courageous steadfastness by comparing the coarse virtues achievable by others against one's own more subtle causes.

Through these three methods of tempering the mind, one becomes firm and ardent, cultivating the various superior practices.

Next, what is the character of the stage of applied practice? The verse states: "Positing something as presently manifest, calling it Consciousness-Only's own nature — since this still involves something attained, one is not yet genuinely abiding in Consciousness-Only." A further citation states: "A bodhisattva, in the state of concentration, contemplates a reflection as being mind alone; once meaning and appearance have both been dissolved away, one examines closely, seeing only one's own conception. Abiding thus within the inner mind, one knows the grasped object to be nonexistent; next, the grasping subject, too, is absent; afterward, contact yields nothing attained."

The treatise states: a bodhisattva, having first, across the initial incalculable eon, thoroughly prepared the provisions of merit and wisdom, and having already fully completed the portion conducive to liberation, in order to enter the path of seeing and abide in Consciousness-Only's nature, further cultivates applied practice, suppressing and removing the two graspings — namely, warmth, summit, forbearance, and supreme worldly dharma. These four are collectively called the portion conducive to decisive discernment, since they accord with and advance toward the genuine portion of decisive discernment. Since they are close to the path of seeing, the name "applied practice" is given — not that the preceding stage of provisioning involves no sense of applied effort at all.

Warmth and the other three dharmas are established with reference to the initial and final stages of the four kinds of investigative reflection and the four kinds of genuine, realized wisdom. The four kinds of investigative reflection are: investigating name, meaning, own-nature, and distinction — each provisionally existing, but genuinely nonexistent. Genuinely and completely knowing that these four, apart from consciousness, and even consciousness itself, are nonexistent, is called genuine, realized wisdom.

Relying on the concentration of attaining brightness, giving rise to the lower investigative reflection, contemplating the absence of any grasped object, the stage of warmth is established: at this stage, one first contemplates that the grasped object — name and the other three dharmas — is entirely a transformation of one's own mind, provisionally posited as existing, but genuinely unattainable. Since one has, for the first time, obtained the mode of activity that precedes the sun of wisdom, this is called "attaining brightness"; and, since this is precisely the precursory sign of the fire of the path thus obtained, it is also called "warmth."

Relying on the concentration of increasing brightness, giving rise to the higher investigative reflection, the stage of summit is established: at this stage, one contemplates once more that the grasped object is entirely a transformation of one's own mind. Since the sign of brightness grows increasingly pronounced, this is called "increasing brightness"; and, since this is the culmination of the stage of investigative reflection, it is also called "summit."

Relying on the concentration of confirming assent, giving rise to the lower genuine, realized wisdom, one decisively confirms the absence of any grasped object, and, with respect to the absence of any grasping subject, likewise assents with delight and forbearance. Since there is, indeed, no real object apart from the grasping consciousness, how could there be a real consciousness apart from the grasped object? The grasped and the grasping are established only in mutual dependence on each other. When confirming and assenting, this stage is generally established as "forbearance" — confirming the former and assenting to the latter gives it the name "confirming assent"; and, since it forbears the emptiness of both object and consciousness, it is also called "forbearance."

Relying on the concentration of immediate succession, giving rise to the higher genuine, realized wisdom, confirming the emptiness of both graspings, the stage of supreme worldly dharma is established: the preceding, higher forbearance confirms only the emptiness of the grasping subject; now, at supreme worldly dharma, both emptinesses are jointly confirmed, and, immediately following this without interruption, one certainly enters the path of seeing — hence the name "immediate succession" is given; and, since this is supreme among all dharmas belonging to ordinary beings, it is called "supreme worldly dharma."

Thus, warmth and summit, relying on the grasping consciousness, contemplate the emptiness of the grasped object; when the lower forbearance arises, it confirms the object's empty aspect; as the middle forbearance turns, with respect to the grasping consciousness, it assents with delight and forbearance that it, too, like the object, is empty; when the higher forbearance arises, it confirms the emptiness of the grasping subject; supreme worldly dharma jointly confirms the aspect of both emptinesses — yet all of these still bear an aspect, and so are not yet capable of realizing reality.

Hence it is said that a bodhisattva, throughout these four stages, still posits something as presently manifest, calling it Consciousness-Only's true, ultimate nature — since the two aspects of emptiness and existence have not yet been removed, and the mind, contemplating while still bearing an aspect, still involves something attained, this is not yet genuinely abiding in the true principle of Consciousness-Only. Only once that aspect has been extinguished does one genuinely abide within it.

This stage of applied practice has not yet removed the bondage of appearance, nor is it yet capable of eliminating the bondage of coarseness and heaviness — it is capable only of suppressing and removing the discriminated forms of the two graspings, since these are what conflict with the path of seeing. With respect to the innate forms of the two graspings and their underlying tendency, since one's contaminated contemplating mind still involves something attained, and still involves discrimination, these are not yet entirely suppressed and removed, and certainly not yet capable of being eliminated.

A bodhisattva at this stage trains in contemplating both the established truths and the non-established truth together, in order to draw forth the two kinds of insight still to come, and in order to suppress the two kinds of discriminated obstruction; the non-established truth is the genuine object contemplated, unlike the two vehicles, who contemplate only the established truths.

Although a bodhisattva, in giving rise to these wholesome roots of warmth and the rest, may, during the preparatory stage, rely on any of the meditative absorptions, it is only in dependence on the fourth that these are brought to full completion, since one enters the path of seeing relying on the most excellent basis. These arise only in dependence on a fortunate-destiny body within the desire realm, since the wisdom and aversion possible elsewhere are not sufficiently excellent. This stage, too, is included within the stage of resolve-and-practice, since one has not yet realized Consciousness-Only's true, ultimate nature.

Next, what is the character of the stage of realization? The verse states: "When, with respect to the object taken, wisdom is entirely without discrimination and without anything attained, since it does not grasp at any of the various forms of conceptual proliferation — at that time, one abides in Consciousness-Only, free of the characteristics of both graspings."

The treatise states: at the moment when a bodhisattva, with respect to the object taken, has, through non-discriminating wisdom, attained absolutely nothing, since it no longer grasps at any characteristic of conceptual proliferation — it is only then that one is genuinely said to abide in Consciousness-Only's true, ultimate nature. This is precisely because the wisdom that realizes suchness and suchness itself are perfectly equal, both being free of the characteristics of a grasping subject and grasped object — for the characteristics of grasping subject and grasped object are both themselves discrimination, and a mind that still involves something attained is one in which conceptual proliferation still manifests.

One view holds: this wisdom entirely lacks both aspects, since it is said to be free of the characteristics of both grasped object and grasping subject. Another view holds: this wisdom possesses both the perceived and perceiving aspects, since it is called "taking that as its object" precisely because it arises bearing that aspect — for, were there no such aspect and it were still called this way, then a wisdom cognizing color-form should equally be called a wisdom cognizing sound; and, were there no perceiving aspect, it should be incapable of taking any object at all — how, then, could it be called the wisdom that takes suchness as its object? One must grant that this wisdom certainly does possess a perceiving aspect.

Another view holds: this wisdom possesses the perceiving aspect but lacks the perceived aspect — it is said to be "without the grasping of any aspect" since it does not grasp at an aspect at all; though it possesses a perceiving aspect, it is without discrimination, and so is said to be "not a grasping subject," not that grasping is altogether absent. Although it lacks a perceived aspect, it may still be said to bear the aspect of suchness in its arising, since it is never apart from suchness — just as the self-witnessing aspect, when taking the perceiving aspect as its object, cognizes it without transforming into it; for if it cognized its object by transforming into it, this would no longer be direct realization, and, like subsequently-attained wisdom, would then have to involve discrimination — hence one must grant that this wisdom possesses a perceiving aspect but lacks a perceived aspect.

Immediately following applied practice, without interruption, when this wisdom arises, its very essence realizes suchness — this is called the stage of realization; and, since it is the first illumination of this principle, it is also called the path of seeing.

This path of seeing, broadly speaking, is of two kinds. First, the genuine path of seeing: this is precisely the non-discriminating wisdom already discussed, which genuinely realizes the true principle revealed by the two emptinesses, and genuinely eliminates the discriminated underlying tendency of the two obstructions — although the actual task takes many moments to reach completion, since its characteristics are uniform throughout, it is, in general, spoken of as a single mind-moment. One view holds: within this, the two emptinesses and the two obstructions are gradually realized and gradually eliminated, since there is a difference of shallow and deep, coarse and subtle, involved. Another view holds: within this, they are realized and eliminated all at once, since the power of one's intention is fully capable of this.

Second, the representational path of seeing, which is itself of two kinds. First, contemplating the non-established truth through three grades of mind: the wisdom that inwardly dispels the provisional condition of sentient beings, removing the soft-grade discriminated underlying tendency; the wisdom that inwardly dispels the provisional condition of dharmas, removing the middle-grade; and the wisdom that universally dispels the provisional condition of all sentient beings and dharmas alike, removing every discriminated underlying tendency. The first two are called "dharma-wisdom," since each takes its object separately; the third is called "inferential wisdom," since it takes both together as a single object.

One view holds: these three are the genuine path of seeing, since the representational path of seeing takes the four noble truths as its object. Another view holds: these three are themselves the representational path of seeing, since the genuine path of seeing does not take its object in this separated way.

Second, taking the established truths as object, there are sixteen mind-moments — this, too, is of two kinds. First, with reference to contemplating the grasped object and grasping subject separately, sixteen kinds of mind-moment are established, of the "dharma" and "inferential" types.

With respect to the truth of suffering, there are four: dharma-forbearance-wisdom regarding suffering, contemplating the three realms' suchness with respect to suffering and eliminating the twenty-eight kinds of discriminated underlying tendency eliminated on the path of seeing; dharma-wisdom regarding suffering, immediately following this forbearance, realizing liberation from the afflictions already eliminated; inferential-forbearance-wisdom regarding suffering, immediately following this wisdom, individually and inwardly realizing dharma-forbearance and dharma-wisdom; and inferential-wisdom regarding suffering, immediately following this, carefully ascertaining and confirming the inferential-forbearance-wisdom. Just as there are four such mind-moments with respect to suffering, the same holds for origination, cessation, and the path. Of these sixteen, eight contemplate suchness, and eight contemplate correct wisdom.

Second, with reference to contemplating the object of the lower and upper truths separately, sixteen further mind-moments are established. Contemplating the present and non-present realms, each of the four truths has two mind-moments: the forbearance of direct realization, and the wisdom of direct realization — corresponding to these, the genuine path of seeing's perceiving aspect, contemplating the truths, eliminates the 112 kinds of discriminated underlying tendency eliminated on the path of seeing; this is called the representational path of seeing.

If relying on the broadly-expounded sacred teaching, it is said that the representational path of seeing has nine kinds of mind-moment instead — established with reference to the aforementioned twenty-six kinds, distinguishing calming from insight: the dharma and inferential types' forbearance and wisdom, taken together, each have four modes of contemplation, making eight mind-moments; the calming associated with all eight is, in general, spoken of as one — hence these nine mind-moments are given the name of the representational path of seeing.

Every representational path of seeing is spoken of provisionally, with reference to the genuine one — that it arises immediately following supreme worldly dharma is not genuinely so, since it can only arise after the genuine path of seeing, the established truths being taken up only after the non-established truth. The former realizes Consciousness-Only's nature; the latter realizes Consciousness-Only's characteristics — of the two, the former is superior, and so the verse speaks of it preferentially. The former is included within fundamental wisdom; the latter, within subsequently-attained wisdom.

Do the various subsequently-attained wisdoms possess both aspects? One view holds: neither, since they are free of both graspings. Another view holds: this wisdom possesses the perceiving aspect but lacks the perceived aspect, since, although this wisdom involves discrimination, every noble wisdom is capable of directly illuminating its object without attachment, and hence is said to be free of both graspings.

Another view holds: this wisdom possesses both aspects. It is said that this reflective wisdom resembles the aspect of suchness, not seeing suchness's own genuine reality directly; it is also said that this wisdom discriminates the particular and shared characteristics of the various dharmas, contemplating sentient beings' differing capacities in order to teach them accordingly; it is also said that this wisdom manifests the body, the land, and the rest, in order to teach the dharma — were it not transforming so as to resemble color-form, sound, and the like, how could there be any manifesting of a body or teaching at all? Furthermore, if this wisdom did not transform so as to resemble an object, then any dharma apart from its own essence should not be its object at all. On this basis, subsequently-attained wisdom possesses both aspects.

How do these two paths of seeing correspond to the six kinds of direct realization? They are: first, direct realization through reflection — the wisdom formed from reflection, capable of contemplating the shared characteristics of the various dharmas and drawing forth warmth and the rest. Second, direct realization through faith — the settled, pure faith taking the Three Jewels as its object, which assists direct realization and causes it not to regress. Third, direct realization through moral discipline — uncontaminated moral discipline, which removes the defilement of broken precepts. Fourth, direct realization of the wisdom-truth — the fundamental and subsequently-attained non-discriminating wisdom taking every non-established object as its object. Fifth, direct realization of the truth adjacent to that wisdom — the mundane and supramundane wisdom taking established objects as its object. Sixth, ultimate direct realization — the wisdom of the ultimate stage.

This genuine path of seeing is included within a portion of the fourth kind of direct realization; this representational path of seeing is included within a portion of the fourth and fifth. The second and third, though arising together with these, are not themselves the path of seeing's essence, and so are not included within it.

When a bodhisattva attains these two paths of seeing, they are born into the tathāgata's family, abiding on the ground of utmost joy; skillfully penetrating the dharma-realm, attaining every form of equality; constantly born within the great assemblies of the buddhas; having already attained mastery over many hundreds of approaches; knowing for themselves that great bodhi will soon be realized; and capable, throughout all future time, of benefiting and bringing happiness to all beings.

Next, what is the character of the stage of cultivation? The verse states: "Without attainment and inconceivable, this is supramundane wisdom; through relinquishing the two kinds of coarseness and heaviness, one thereby realizes the transformation of the basis."

The treatise states: a bodhisattva, having arisen from the preceding path of seeing, in order to eliminate the remaining obstructions and realize the transformation of the basis, further cultivates non-discriminating wisdom again and again. This wisdom is permanently free of the grasped object and grasping subject, and hence is called "without attainment" and "inconceivable." It is supramundane, non-discriminating wisdom, since it eliminates what is mundane. The underlying tendency of the two graspings is the root of what is mundane, and it is this wisdom alone that is capable of eliminating it, hence uniquely receiving the name "supramundane" — this is precisely the non-discriminating wisdom present throughout the ten grounds.

Through repeated cultivation of this wisdom, "the two kinds of coarseness and heaviness are relinquished." The seeds of the two obstructions are given the name "coarseness and heaviness," since their nature is incapable of proper function; causing them to be permanently extinguished is what is meant by "relinquished." It is precisely this capacity to relinquish these two kinds of coarseness and heaviness that makes it possible to realize the vast "transformation of the basis."

"Basis" means what is depended upon — namely, the dependent nature, since it serves as the basis for both defiled and pure dharmas: "defiled" means the false, discriminated, attached-to nature; "pure" means the genuine, perfectly accomplished nature. "Transformation" refers to two aspects: transformative relinquishment, and transformative attainment. Through repeated cultivation of non-discriminating wisdom, eliminating the two obstructions' coarseness and heaviness within the root consciousness, one is thereby able to transformatively relinquish the discriminated, attached-to nature upon the dependent nature, and to transformatively attain the perfectly accomplished nature within that same dependent nature. Through transforming affliction, one attains great nirvāṇa; through transforming the cognitive obstruction, one realizes unsurpassed awakening. The establishing of Consciousness-Only is intended precisely so that sentient beings may realize these two fruits of the transformation of the basis.

Alternatively, "basis" refers to Consciousness-Only's own suchness, since it is the very basis on which both birth-and-death and nirvāṇa depend. The ignorant, distorted in view, are deluded regarding this suchness, and hence, since beginningless time, undergo the suffering of birth-and-death; the noble, free of distortion, awaken to this suchness, and thereby attain nirvāṇa's ultimate ease. Through repeated cultivation of non-discriminating wisdom, one is thereby able to transformatively extinguish the birth-and-death that depends on suchness, and to transformatively realize the nirvāṇa that depends on suchness — this is precisely suchness's own freedom from defilement. Although suchness's nature is intrinsically pure, its appearance is defiled — hence, once free of defilement, it is provisionally called "newly pure," and it is this very newness-of-purity that is called the transformation of the basis, eliminated and realized within the stage of cultivation.

Although bodhi, too, is attained at this stage, this is not what the verse's own meaning is meant to display here — the verse's meaning shows only the transformation of Consciousness-Only's own nature; the two vehicles' completed stage is called "the body of liberation," while, in the great sage, it is called "the dharma body."

How does one realize these two fruits of the transformation of the basis? Throughout the ten grounds, one cultivates ten superior practices, eliminates ten serious obstructions, and realizes ten kinds of suchness — it is through this that the two fruits of the transformation of the basis are realized.

The ten grounds are named as follows. First, the ground of utmost joy: one first attains the noble nature, fully realizing the two emptinesses, capable of benefiting both oneself and others, and hence giving rise to great joy. Second, the ground of freedom from defilement: one possesses pure moral discipline, permanently free of the subtle afflictive defilement capable of causing transgression. Third, the ground of radiance: one accomplishes supreme concentration and the great retention of the dharma, capable of emitting the boundless light of sublime wisdom. Fourth, the ground of blazing wisdom: one abides in the supreme factors of awakening, burning the firewood of affliction as wisdom's flame intensifies. Fifth, the ground of extreme difficulty in conquering: the modes of activity of ultimate and conventional wisdom, mutually opposed, are here made to harmonize and correspond, this being extremely difficult to accomplish.

Sixth, the ground of manifestation: abiding in the wisdom of dependent origination, one draws forth the supreme, non-discriminating wisdom, causing it to manifest. Seventh, the ground of far-reaching practice: one reaches the very furthest limit of effortful abiding in the signless, transcending the paths of the mundane and the two vehicles alike. Eighth, the ground of immovability: non-discriminating wisdom continues spontaneously, its characteristic and function no longer disturbed by affliction. Ninth, the ground of excellent wisdom: one accomplishes the subtle, unimpeded understanding in its four forms, capable of skillfully teaching the dharma throughout the ten directions. Tenth, the ground of the dharma cloud: the great cloud of dharma-wisdom holds the water of manifold virtues, obscuring coarseness and heaviness as vast as space, and filling the dharma body to completion.

These ten grounds, in general, encompass conditioned and unconditioned virtues as their own nature. They serve as the superior basis and support for the practice cultivated upon them, causing it to grow and flourish — hence they are called "grounds."

The ten superior practices are precisely the ten perfections. Generosity is of three kinds: the giving of wealth, the giving of fearlessness, and the giving of the dharma. Moral discipline is of three kinds: the discipline of moral restraint, the discipline of gathering wholesome dharmas, and the discipline of benefiting sentient beings. Patience is of three kinds: patience enduring harm from enemies, patience calmly bearing suffering, and patience examining dharmas closely. Diligence is of three kinds: the diligence of donning armor, the diligence of gathering what is wholesome, and the diligence of benefiting and bringing happiness to others. Meditative concentration is of three kinds: concentration abiding in stillness, concentration that draws forth capacities, and concentration that accomplishes tasks. Wisdom is of three kinds: non-discriminating wisdom of the emptiness of self, of the emptiness of dharmas, and of both emptinesses together. Skillful means is of two kinds: the skillful means of dedication, and of rescuing beings. Vow is of two kinds: the vow to seek bodhi, and to benefit others. Power is of two kinds: the power of reflective discernment, and of cultivation. Wisdom is of two kinds: the wisdom of enjoying the dharma's happiness, and of bringing sentient beings to maturity.

The essential nature of these ten: generosity has non-greed, together with the three karmic actions it gives rise to, as its nature; moral discipline has the three karmic actions at the time of undertaking the bodhisattva precepts as its nature; patience has non-hatred, diligence, careful discernment, together with the three karmic actions these give rise to, as its nature; diligence has vigor, together with its three karmic actions, as its nature; meditative concentration has simply concentration itself as its nature; the latter five all have the discernment of dharmas as their nature, since they are said to be fundamental and subsequently-attained wisdom. This states only the essential nature of each — including their accompanying factors, each, in turn, has as its nature every virtue that arises together with it.

As for the character of these ten — only when embraced by seven excellences can they properly be established as perfections. First, the excellence of abiding, meaning one must abide in the bodhisattva's spiritual lineage. Second, the excellence of reliance, meaning one must rely on the resolve for great bodhi. Third, the excellence of intention, meaning one must feel compassion for every sentient being. Fourth, the excellence of undertaking, meaning one must fully carry out every task. Fifth, the excellence of skillful means, meaning one must be embraced by signless wisdom. Sixth, the excellence of dedication, meaning one must dedicate the merit toward unsurpassed bodhi. Seventh, the excellence of purity, meaning one must remain unmixed with either of the two obstructions. Should generosity and the rest not be embraced by these seven, they would not qualify as reaching the far shore.

There are precisely ten, neither more nor fewer, since, throughout the ten grounds, exactly ten obstructions are counteracted and exactly ten kinds of suchness are realized. Furthermore, the first six are neither increased nor decreased because they remove six kinds of opposing obstruction, gradually cultivate every buddha-dharma, and gradually bring sentient beings to maturity.

Furthermore, generosity and the first two others form the path of superior rebirth, since they bring about great wealth and a following of companions; diligence and the last two form the path of decisive excellence, since they are capable of suppressing affliction and bringing sentient beings and the buddha-dharma to maturity — every bodhisattva path consists only of these two aspects. Furthermore, the first three benefit sentient beings directly, by giving them resources, not injuring them, and patiently bearing their afflictions; diligence and the last two counteract affliction, by diligently cultivating the counteracting practices that will permanently eliminate it. Furthermore, through generosity and the rest one does not abide in nirvāṇa, and through the last three one does not abide in birth-and-death — together forming the provisions for the nirvāṇa of no fixed abode. It is for these reasons that the first six are neither increased nor decreased.

That the latter number exactly four is because they assist the first six, causing their cultivation to reach fulfillment, neither more nor fewer needed: skillful means assists generosity and the first two others; vow assists diligence; power assists meditative concentration; wisdom assists wisdom itself — causing their cultivation to reach fulfillment, as extensively explained in the Saṃdhinirmocana Sūtra.

As for their sequence: each prior perfection draws forth the one following it, and each subsequent perfection sustains and purifies the ones before it. Moreover, since each prior one is coarser and each subsequent one subtler, the sequence of easier to more difficult cultivation follows this same order.

As for cultivating these ten, there are five kinds of cultivation: cultivation relying on sustaining support, on attention, on intention, on skillful means, and on mastery. Relying on these five, the cultivation of the ten perfections reaches complete fulfillment.

As for how these ten mutually include one another: each of the ten, in turn, includes all the perfections, since they mutually accord with one another.

As for the fruit of these ten: when contaminated, there are four, excepting the result of liberation from bondage; when uncontaminated, there are four, excepting the ripened result.

As for how these ten correspond to the three trainings: the training in moral discipline is of three kinds — the discipline of moral restraint, of gathering wholesome dharmas, and of benefiting sentient beings. The training in concentration is of four kinds: the Mahāyāna's concentration of luminosity; the concentration of the king who gathers merit; the concentration of the worthy guardian; and the concentration of vigorous practice. The training in wisdom is of three kinds: the non-discriminating wisdom of applied practice, the fundamental non-discriminating wisdom, and the subsequently-attained non-discriminating wisdom.

These ten, at the causal stage, have three names: "distant perfection," referring to the first incalculable eon, when their power is still feeble, suppressed by affliction rather than suppressing it, so that afflictions arise without one even being aware of them; "near perfection," referring to the second incalculable eon, when their power gradually increases, no longer suppressed by affliction but capable of suppressing it, so that afflictions now arise only through deliberate intention; and "great perfection," referring to the third incalculable eon, when their power grows still further, capable of ultimately suppressing every affliction, so that afflictions never again manifestly arise — though subtle, manifest seeds of the cognitive obstruction, and seeds of affliction, still remain, and so this is not yet ultimate.

The distinctions in meaning and kind among these ten are boundless; for fear of wearying the reader with excessive text, only their essential outline has been shown here. Although, in genuine practice, all ten are cultivated throughout all ten grounds, each ground cultivates one of them preferentially, according to which is most prominent there. Although the practices of the ten grounds involve countless approaches, all are included within these ten perfections.

The ten serious obstructions: first, the obstruction of the nature of an ordinary being — the discriminated forms among the two obstructions, since the nature of an ordinary being is established with reference to their seeds. When the path of seeing of the two vehicles manifests, only one kind is eliminated, and this is called attaining noble nature; when a bodhisattva's path of seeing manifests, both kinds are eliminated together, and this, too, is called attaining noble nature.

At the moment the genuine path of seeing manifests, the seeds of these two obstructions certainly cannot both continue to exist — just as light and darkness certainly never coexist, and just as the two ends of a scale rise and fall together in the same instant. Every pair of mutually opposed dharmas must, in principle, behave this way — hence there is no fault in these two natures never coexisting.

At the moment of the path of uninterrupted progress, the afflictions' seeds are already absent — what further use, then, is there in giving rise to the path of liberation? Because eliminating affliction and realizing cessation are aimed at with distinct intentions: it is in order to relinquish that category's coarseness and heaviness that, although the afflictions' seeds are already absent at that moment, their incapacity for proper function has not yet been relinquished — and it is in order to relinquish this that the path of liberation arises, realizing this category's analytical cessation as an unconditioned dharma.

Although the arising of the path of seeing also eliminates the karmic results of unfortunate destinies, the present discussion speaks only of what is capable of giving rise to affliction, since this is the root cause — hence, at the first ground, two forms of delusion, and their coarseness and heaviness, are eliminated: the delusion of attachment to self and dharmas, precisely the obstruction of an ordinary being's nature discussed here; and the delusion of the defilement of unfortunate destinies, precisely their karmic results.

Although what is eliminated at the first ground genuinely extends to both obstructions, the obstruction of an ordinary being's nature is intended, in meaning, to refer to the cognitive obstruction, since the ten forms of ignorance across the ten obstructions are said not to be defiled. The two vehicles, too, are capable of eliminating the afflictive obstruction, but, since this is shared with them, it is not what is discussed here.

Since the time spent abiding on and completing each ground is genuinely long, it stands to reason that one should progressively eliminate whatever obstruction is to be eliminated there — otherwise, the three periods of the path would have no distinction at all. Hence it is said that a bodhisattva, having already attained direct realization, further cultivates, throughout the path of cultivation across the ten grounds, only the path that permanently extinguishes the cognitive obstruction, deliberately retaining the afflictive obstruction in order to assist their vow to take rebirth — unlike the two vehicles, who swiftly hasten toward complete cessation. Hence, on the path of cultivation, affliction is not eliminated, and is only eliminated all at once when buddhahood is about to be attained.

Second, the obstruction of wrong practice: a portion of the innate cognitive obstruction, together with the inadvertent transgressions of the three karmic actions it gives rise to. This obstructs the second ground's utmost pure moral discipline, and is permanently eliminated upon entering the second ground — hence, at the second ground, two forms of delusion, and their coarseness and heaviness, are eliminated: the delusion of subtle, inadvertent transgression; and the delusion of manifold karmic destinies, precisely the inadvertent transgressions it gives rise to.

Third, the obstruction of dullness: a portion of the innate cognitive obstruction, causing what has been heard, reflected upon, and cultivated to be forgotten. This obstructs the third ground's supreme concentration, retention, and the three sublime forms of wisdom it brings forth, and is permanently eliminated upon entering the third ground. Hence, at the third ground, two forms of delusion are eliminated: the delusion of desire and craving, which obstructs supreme concentration and the wisdom of cultivation; and the delusion obstructing the complete retention of what is heard, which obstructs retention and the wisdom of hearing and reflection.

Fourth, the obstruction of subtle affliction's manifest activity: a portion of the innate cognitive obstruction, included within the view of a perishable self associated with the sixth consciousness — since it is of the very lowest grade and follows manifest activity only at a distance, it is called "subtle." This obstructs the fourth ground's factors of awakening, and is permanently eliminated upon entering the fourth ground. The first three grounds' practice of generosity, discipline, and cultivation resembles the mundane; only at the fourth ground, once the factors of awakening are attained, is it properly called supramundane. The phrase "view of self and the like" also encompasses the beginningless cognitive obstruction's craving for concentration and craving for the dharma, permanently eliminated only upon entering the fourth ground. Hence, at the fourth ground, two forms of delusion are eliminated: the delusion of craving for attainment, and the delusion of craving for the dharma.

Fifth, the obstruction of tending toward the lesser vehicles' complete cessation: a portion of the innate cognitive obstruction, causing one to become averse to birth-and-death and delight in nirvāṇa, resembling the lower two vehicles' aversion to suffering and delight in cessation. This obstructs the fifth ground's undifferentiated path, and is permanently eliminated upon entering the fifth ground. Hence, at the fifth ground, two forms of delusion are eliminated: the delusion of exclusively intending to turn away from birth-and-death; and the delusion of exclusively intending toward nirvāṇa.

Sixth, the obstruction of coarse characteristics' manifest activity: a portion of the innate cognitive obstruction, grasping at the manifest activity of coarse characteristics of defilement and purity. This obstructs the sixth ground's path free of defilement and purity, and is permanently eliminated upon entering the sixth ground. Hence, at the sixth ground, two forms of delusion are eliminated: the delusion of contemplating conditioned activity's flow, precisely the grasping at defilement; and the delusion of the manifest activity of many characteristics, precisely the grasping at purity.

Seventh, the obstruction of subtle characteristics' manifest activity: a portion of the innate cognitive obstruction, grasping at the manifest activity of subtle characteristics of arising and ceasing. This obstructs the seventh ground's sublime, signless path, and is permanently eliminated upon entering the seventh ground. Hence, at the seventh ground, two forms of delusion are eliminated: the delusion of subtle characteristics' manifest activity, still grasping at the subtle characteristic of arising; and the delusion of exclusively intending to seek the signless, still grasping at the subtle characteristic of return-to-cessation. Exclusively striving toward signless intention, one is not yet capable of giving rise to superior activity within emptiness.

Eighth, the obstruction of applied effort within the signless: a portion of the innate cognitive obstruction, causing signless contemplation to fail to arise spontaneously. Within the first five grounds, contemplation with characteristics predominates; at the sixth ground, signless contemplation increases; within the seventh ground, contemplation is purely signless, yet still requires applied effort, and so cannot yet spontaneously manifest characteristics and lands. This applied effort obstructs the eighth ground's effortless path, and is permanently eliminated upon attaining the eighth ground — through this, one attains mastery over two things. Hence, at the eighth ground, two forms of delusion are eliminated: the delusion of applied effort within the signless; and the delusion of lacking mastery over characteristics.

From the eighth ground onward, since the purely uncontaminated path arises spontaneously, the afflictions of the three realms permanently cease to manifest; the subtle cognitive obstruction within the seventh consciousness, however, can still manifestly arise, since the result of the wisdom realizing the emptiness of self does not conflict with it.

Ninth, the obstruction of unwillingness in benefiting others: a portion of the innate cognitive obstruction, causing one to be unwilling to diligently engage in benefiting sentient beings, preferring to cultivate one's own benefit instead. This obstructs the ninth ground's four unimpeded understandings, and is permanently eliminated upon entering the ninth ground. Hence, at the ninth ground, two forms of delusion are eliminated: the delusion regarding mastery over retaining boundless taught dharmas, names, phrases, and syllables, and progressively refined wisdom and eloquence — mastery, respectively, over what is expressed, what expresses, and the successive interpretation of spoken sound; and the delusion regarding mastery of eloquence itself, skillfully discerning what is appropriate to each occasion.

Tenth, the obstruction of not yet attaining mastery over dharmas: a portion of the innate cognitive obstruction, causing one to lack mastery over dharmas. This obstructs the tenth ground's great cloud of dharma-wisdom, together with what it holds and the tasks it undertakes, and is permanently eliminated upon entering the tenth ground. Hence, at the tenth ground, two forms of delusion are eliminated: the delusion regarding great supernormal powers; and the delusion of awakening into subtle secrets. At this ground, although one attains mastery over dharmas, further obstruction still remains, and this is not yet called the utmost extreme.

That is: there remains a subtle portion of the innate cognitive obstruction, together with the spontaneously-arising seeds of the afflictive obstruction — when the vajra-like concentration manifests, all of these are eliminated at once, and one enters the stage of the tathāgata. Hence, at the stage of buddhahood, two forms of delusion are eliminated: the delusion of extremely subtle attachment with respect to every object of knowledge, precisely the subtle cognitive obstruction; and the delusion of extremely subtle obstruction, precisely every spontaneously-arising seed of the afflictive obstruction. Hence the Abhidharmasamuccaya states: at the moment of attaining bodhi, affliction and the cognitive obstruction are eliminated all at once, becoming an arhat and becoming a tathāgata, realizing great nirvāṇa and great bodhi.