Ten Surpassing Practices and the Buddhas' Boundless State
The treatise turns to Dūraṅgamā, the Far-Reaching Ground — the Seventh Ground, whose five distinct aspects are the antidote to attachment to unconditioned practice, the antidote to that hindrance, paired practice, its excellence compared to the higher and lower grounds, and its fruit. Vajragarbha names the ten kinds of skillful, expedient wisdom that arouse the surpassing practice by which a bodhisattva enters this ground — each a paradox of realization paired with unabandoned activity. The bodhisattva then enters countless realms of sentient beings and every mode of the buddhas' own teaching and transformation, and contemplates that the buddhas' own boundless state cannot be gathered in through discrimination, but only through what is self-natured and free of discrimination itself. The sūtra closes this part by describing a bodhisattva who, in the arising of the path, never abandons this practice for a single thought-moment — coming, going, sitting, standing, lying down, even in sleep and dreaming — in whom calm-abiding and insight manifest paired and present together, inseparable in every posture.
The Five-Part Outline, and Vajragarbha's Ten Kinds of Surpassing Practice
論曰：第七地中有五種相差別：一、樂無作行對治差別；二、彼障對治差別；三、雙行差別；四、前上地勝差別；五、彼果差別。云何樂無作行對治？
經曰：爾時金剛藏菩薩言：諸佛子！若菩薩善具足六地行已，欲入第七菩薩地者，是菩薩當以十種方便智發起殊勝行入。何等為十？所謂善修空無相無願，而集大功德助道；入諸法無我無壽命無眾生，而不捨，起四無量；起功德法，作增上波羅蜜行，而無法可取；得遠離三界，而能應化起莊嚴三界行；畢竟寂滅諸煩惱焰，而能為一切眾生起滅貪瞋癡煩惱焰行；隨順幻、夢、影、響、化、水中月、鏡中像自性不二，而起作業無量差別心；善知一切國土道如虛空，而起莊嚴淨佛國土行；知諸佛法身自性無身，而起色身相好莊嚴行；知諸佛音聲無聲本來寂滅不可說相，而隨一切眾生起種種差別莊嚴音聲行；入諸佛於一念頃通達三世事，而能分別種種相劫數修行，隨一切眾生心差別觀故。諸佛子！是菩薩如是十種方便智，發起殊勝行，具足六地行已，得入第七菩薩地。諸佛子！是菩薩此十種方便智，發起殊勝行現前行，名入第七菩薩地。
論曰：樂無作行對治者，方便智發起十種殊勝行，如經「諸佛子！若菩薩善具足六地行已，欲入第七菩薩地者，是菩薩當以十種方便智發起殊勝行入」。彼菩薩無障礙智現前，般若波羅蜜行現前時，即於無作行中生樂心，非起增上行。彼樂對治，此十種法差別示現。方便智者，不捨眾生法，無我智對治。攝取增上行，發起殊勝行，此勝行於出世間及世間增上行更無勝者，有四種功德故。
一、財及身勝因事，隨所須意取得財，及身勝因功德集故，如經「所謂善修空無相無願而集大功德助道」故。二、護惡行因事，如是得勝無量修行，於一切眾生中不起妄行故，如經「入諸法無我無壽命無眾生而不捨起四無量」故。三、護善根因事，得彼勝因增上故，功德法增上行，以波羅蜜行故，如經「起功德法，作增上波羅蜜行，而無法可取」故。
四、攝眾生因事，於中有七種門：一、願力取生作上首，教化餘眾生故。上首者，眾生隨逐故。如經「得遠離三界而能應化起莊嚴三界行」故。二、說對治故，為滅煩惱染及隨煩惱使，常自寂滅故。如經「畢竟寂滅諸煩惱焰，而能為一切眾生起滅貪瞋癡煩惱焰行」故。三、為滅諸障故。障有四種，如五地中說。如經「隨順幻、夢、影、響、化、水中月、鏡中像自性不二，而起作業無量差別心」故。四、於大法眾會集故，如經「善知一切國土道如虛空，而起莊嚴淨佛國土行」故。五、見聞親近供養修行生福德故，如經「知諸佛法身自性無身，而起色身相好莊嚴行」故。六、轉法輪故，如經「知諸佛音聲無聲本來寂滅不可說相，而隨一切眾生起種種差別莊嚴音聲行」故。七、隨所問善釋故，如經「入諸佛於一念頃通達三世事，而能分別種種相劫數修行，隨一切眾生心差別觀」故。
此十種發起殊勝行，共對攝取、對治攝取善修行空無相無願等，入一切法無我無壽命無眾生等，如是次第應知。此十種法現前得，住第七地，如經「諸佛子！是菩薩此十種方便智發起殊勝行現前行，名入第七菩薩地」故。如是樂無作行對治差別，七地已說。次說彼障對治，有二種相：一、修行無量種；二、修行無功用行。
Commentary: Within the Seventh Ground there are five distinct aspects: first, the antidote to attachment to unconditioned practice; second, the antidote to that hindrance; third, paired practice; fourth, its excellence compared to the higher and lower grounds; and fifth, its fruit. What, then, is the antidote to attachment to unconditioned practice?
Sūtra: At that time the bodhisattva Vajragarbha said: Sons of the Buddha! When a bodhisattva has already well brought to completion the practice of the Sixth Ground and wishes to enter the Seventh Ground, the bodhisattva ground, this bodhisattva should, through ten kinds of skillful, expedient wisdom, arouse entry into surpassing practice. What are the ten? They are: well cultivating emptiness, signlessness, and wishlessness, and yet gathering great merit that assists the path; entering into all dharmas being without self, without a life-force, and without a sentient being, and yet not abandoning them, arousing the four immeasurables; arousing meritorious dharmas, performing the surpassing practice of the perfections, and yet having no dharma that can be grasped; attaining far removal from the three realms, and yet being able, in response, to transform himself and arouse the practice of adorning the three realms; the flame of every affliction ultimately quiescent and extinguished, and yet, for the sake of all sentient beings, arousing the practice of extinguishing the flame of the afflictions of greed, hatred, and delusion; according with the fact that an illusion, a dream, a shadow, an echo, a conjured apparition, the moon reflected in water, and an image in a mirror are, in their own nature, not two, and yet arousing a mind of boundless, manifold karmic activity; well knowing that the path of every buddha-land is like empty space, and yet arousing the practice of adorning and purifying buddha-lands; knowing that the buddhas' own dharma-body is, in its own nature, without any body at all, and yet arousing the practice of adorning a form-body with its excellent marks; knowing that the buddhas' own voice is without any voice, originally quiescent, and a mark beyond all telling, and yet, according with all sentient beings, arousing manifold, adorned practices of voice; and entering into the fact that the buddhas, within a single thought-moment, thoroughly penetrate the affairs of the three times, and yet being able to discriminate manifold characteristics and the practice cultivated across many eons, according with the differing contemplations in the minds of all sentient beings. Sons of the Buddha! This bodhisattva, through these ten kinds of skillful, expedient wisdom, arouses surpassing practice, and, having already brought to completion the practice of the Sixth Ground, attains entry into the Seventh Ground, the bodhisattva ground. Sons of the Buddha! This bodhisattva's own ten kinds of skillful, expedient wisdom, arousing surpassing practice that stands directly present, is what is called entry into the Seventh Ground, the bodhisattva ground.
Commentary: "The antidote to attachment to unconditioned practice" means that skillful, expedient wisdom arouses ten kinds of surpassing practice — as the sūtra says, "Sons of the Buddha! When a bodhisattva has already well brought to completion the practice of the Sixth Ground and wishes to enter the Seventh Ground, the bodhisattva ground, this bodhisattva should, through ten kinds of skillful, expedient wisdom, arouse entry into surpassing practice." When this bodhisattva's own unobstructed wisdom stands directly present, and the practice of the perfection of wisdom stands directly present, he then, within unconditioned practice, gives rise to a mind of attachment, and does not arouse surpassing practice. The antidote to this attachment is manifested through these ten distinct dharmas. "Skillful, expedient wisdom" means the wisdom of no-self that serves as the antidote to the dharma of not abandoning sentient beings. Taking up surpassing practice and arousing this practice, this surpassing practice, among every supramundane and mundane surpassing practice, has nothing that surpasses it, on account of four kinds of merit.
First, the basis for the excellence of wealth and body: according with whatever is needed, he obtains wealth as his mind wishes, and gathers the merit that is the excellent cause of body — as the sūtra says, "well cultivating emptiness, signlessness, and wishlessness, and yet gathering great merit that assists the path." Second, the basis for guarding against evil conduct: attaining, in this way, boundless, surpassing cultivation, he does not give rise to false conduct among any sentient being — as the sūtra says, "entering into all dharmas being without self, without a life-force, and without a sentient being, and yet not abandoning them, arousing the four immeasurables." Third, the basis for guarding wholesome roots: since he attains the surpassing excellence of that excellent cause, the surpassing practice of meritorious dharmas is through the practice of the perfections — as the sūtra says, "arousing meritorious dharmas, performing the surpassing practice of the perfections, and yet having no dharma that can be grasped."
Fourth, the basis for gathering in sentient beings: within this there are seven gateways. First, through the power of vow he takes up birth and becomes their foremost guide, teaching and transforming the remaining sentient beings. "Foremost guide" means that sentient beings follow after him — as the sūtra says, "attaining far removal from the three realms, and yet being able, in response, to transform himself and arouse the practice of adorning the three realms." Second, on account of expounding the antidote: for the sake of extinguishing the defilement of affliction and the compulsions of secondary affliction, he himself is constantly quiescent — as the sūtra says, "the flame of every affliction ultimately quiescent and extinguished, and yet, for the sake of all sentient beings, arousing the practice of extinguishing the flame of the afflictions of greed, hatred, and delusion." Third, for the sake of extinguishing every hindrance. These hindrances are of four kinds, as already explained within the Fifth Ground — as the sūtra says, "according with the fact that an illusion, a dream, a shadow, an echo, a conjured apparition, the moon reflected in water, and an image in a mirror are, in their own nature, not two, and yet arousing a mind of boundless, manifold karmic activity." Fourth, on account of the gathering assembly of the great Dharma — as the sūtra says, "well knowing that the path of every buddha-land is like empty space, and yet arousing the practice of adorning and purifying buddha-lands." Fifth, on account of generating merit through seeing, hearing, drawing near, making offerings, and practicing — as the sūtra says, "knowing that the buddhas' own dharma-body is, in its own nature, without any body at all, and yet arousing the practice of adorning a form-body with its excellent marks." Sixth, on account of turning the wheel of the Dharma — as the sūtra says, "knowing that the buddhas' own voice is without any voice, originally quiescent, and a mark beyond all telling, and yet, according with all sentient beings, arousing manifold, adorned practices of voice." Seventh, on account of skillfully resolving whatever is asked — as the sūtra says, "entering into the fact that the buddhas, within a single thought-moment, thoroughly penetrate the affairs of the three times, and yet being able to discriminate manifold characteristics and the practice cultivated across many eons, according with the differing contemplations in the minds of all sentient beings."
These ten kinds that arouse surpassing practice are, together, taken up as the antidote — taken up as the antidote to the good cultivation of emptiness, signlessness, and wishlessness, and the rest, and to entering into all dharmas being without self, without a life-force, and without a sentient being, and the rest — and should be understood in just this sequence. These ten kinds of dharma, once attained and standing directly present, mean that he abides in the Seventh Ground — as the sūtra says, "Sons of the Buddha! This bodhisattva's own ten kinds of skillful, expedient wisdom, arousing surpassing practice that stands directly present, is what is called entry into the Seventh Ground, the bodhisattva ground." In this way, the distinct antidote to attachment to unconditioned practice has already been explained within the Seventh Ground. Next comes the antidote to that hindrance, which has two aspects: first, cultivating boundless kinds of practice; and second, cultivating practice without effortful application.
Fazang opens his treatment of this ground with its name itself, stacking several sources' etymologies before the treatise's own text even begins. The Mahāyānasaṃgraha grounds the name in effortful practice reaching its own limit: 至功用行最後邊故 — "reaching the very last, far reach of effortful practice" — glossed by Vasubandhu's own commentary: 謂此地中於功用行得至究竟，雖一切相不能動搖，而於無相猶名有行 — "in this ground, effortful practice reaches its own culmination; though no characteristic can any longer shake it, with regard to signlessness it is nevertheless still called 'having activity.'" The Saṃdhinirmocana-sūtra names the same position through a different figure, as bordering what lies just ahead: 能遠證入無缺無間無相作意，與清淨地共相隣接，故名遠行 — "able to realize, from far off, an attention to signlessness without gap and without interruption, adjoining the pure ground — hence it is named 'Far-Reaching.'" Fazang's own gloss makes the geometry explicit: 無缺無間遠於前六、隣接淨地、近後第八 — "'without gap, without interruption' means far removed from the six grounds that came before, while adjoining the pure ground, drawing near to the Eighth ahead." The name marks a threshold, not a midpoint — six grounds behind, one ground still to come.
On the ten kinds of surpassing practice themselves, Fazang notes that the treatise's own commentary quietly divides them by whom they benefit: 論主判意，前以三句屬自利行、後七合為利他行，同名攝眾生因事，俱以方便智為攝生因 — "the treatise author's own intent divides them so that the first three clauses belong to self-benefiting conduct, while the remaining seven, taken together, are benefiting-others conduct — alike named 'the basis for gathering in sentient beings,' both taking skillful, expedient wisdom as the cause that gathers beings in." And he is precise about why the whole list earns the word "surpassing" at all: each clause pairs a realization with an activity that realization would ordinarily preclude, and it is exactly this pairing, not the activity alone, that is called wondrous — 一一皆有即空方便慧發起有中勝妙行 — "each and every one of them has, arising directly from the very skillful wisdom of emptiness, a surpassing, wondrous practice within existence." Ordinary virtue does not need to first empty itself of a self before it can act; this practice does, and that is what makes it "surpassing" rather than merely good.
Entering Countless Realms of Sentient Beings and the Buddhas' Own Teaching, and the Boundless State Beyond Discrimination
經曰：是菩薩住第七菩薩地中，入無量眾生界、入諸佛無量教化眾生業、入無量世界網、入諸佛無量清淨國土、入無量諸法差別、入無量諸佛智得無上道、入無量劫數、入無量諸佛通達三世事、入無量眾生信樂勝事差別、入無量諸佛名色身種種示現、入無量眾生心行根信種種差別、入無量諸佛音聲語言令眾生歡喜、入無量眾生心心所行種種差別、入無量諸佛隨智慧行、入乘無量聲聞乘信解、入諸佛無量說道令眾生信解、入無量辟支佛乘集成、入諸佛無量深智慧門、入所說、入諸菩薩無量所行道、入諸佛無量所說大乘集成事令菩薩得入。
論曰：修行無量種者，隨所作，利益何等眾生？眾生住何處？以何等智慧、以何等心、以何等行、置何等乘？以此差別，有十種修行。是中隨所作利益何等眾生者，於無量眾生以無量業教化故，如經「是菩薩住第七菩薩地中，入無量眾生界、入諸佛無量教化眾生業」故。眾生住何處者，於無量世界中令依清淨佛國土故，如經「入無量世界網、入諸佛無量清淨國土」故。
以何等智慧者，無量種種法界智慧覺故，如經「入無量諸法差別、入無量諸佛智得無上道」故。無量劫數通達三世亦入智慧覺，如經「入無量劫數、入無量諸佛通達三世事」故。
以何等心者，有三種事：一、有眾生信種種天身心隨同行，隨彼信說故，如經「入無量眾生信樂勝事差別、入無量諸佛名色身種種示現」故。二、知過去心習軟中利根如應說法，如經「入無量眾生心行根信種種差別、入無量諸佛音聲語言令眾生歡喜」故。三、以何等行者，隨眾生心說對治故，如經「入無量眾生心心所行種種差別、入無量諸佛隨智慧行」故。
置何等乘者，於三乘中置聲聞乘中者，如經「入乘無量聲聞乘信解、入諸佛無量說道令眾生信解」故。置辟支佛乘中者，如經「入無量辟支佛乘集成、入諸佛無量深智慧門、入所說」故。置大乘中者，如經「入諸菩薩無量所行道、入諸佛無量所說大乘集成事令菩薩得入」故。如是彼障對治無量種差別修行十種已說，次說修行無功用行。
經曰：是菩薩作如是念：是諸佛世尊，有無量無邊境界，是境界不可以若干百億劫千億劫百千億劫，乃至復過此數無量百千萬億那由他劫不可算數，如是諸佛境界我皆應集。自然不以分別得成，以不分別不取相故成。是菩薩如是善觀智通，日夜常修方便智，熏發起殊勝行，善住堅固以不動法故。
論曰：是中自然者，自性勝無分別故，如經「自然不以分別得成，以不分別不取相故成」。此句示現是菩薩如是善觀智通，日夜常修方便智，熏發起殊勝行，善住堅固以不動法故者，彼障對治故。如是彼障對治差別此地已說。次說雙行分，有四種相：一、二行雙無間；二、信勝；三、能作大義；四、菩提分差別。
Sūtra: This bodhisattva, dwelling within the Seventh Ground, the bodhisattva ground, enters into boundless realms of sentient beings; enters into the buddhas' own boundless karmic activity of teaching and transforming sentient beings; enters into the boundless net of world-systems; enters into the buddhas' own boundless, pure lands; enters into the boundless distinctions among all dharmas; enters into the buddhas' own boundless wisdom that attains the unsurpassed path; enters into boundless numbers of eons; enters into the buddhas' own boundless thorough penetration of the affairs of the three times; enters into the boundless distinctions in the confidence and joy of sentient beings in what is supreme; enters into the buddhas' own boundless, manifold manifestations of name-and-form body; enters into the boundless distinctions in the conduct, faculties, and confidence of the minds of sentient beings; enters into the buddhas' own boundless voice and speech that bring joy to sentient beings; enters into the boundless distinctions in the mind and mental activity of sentient beings; enters into the buddhas' own boundless practice that accords with wisdom; enters into the vehicle of boundless confidence and understanding in the śrāvaka vehicle; enters into the buddhas' own boundless teaching of the path that brings confidence and understanding to sentient beings; enters into the boundless accomplishment gathered within the pratyekabuddha vehicle; enters into the buddhas' own boundless gateway of profound wisdom; enters into what is taught; enters into the boundless path practiced by every bodhisattva; and enters into the buddhas' own boundless gathered accomplishment of what is taught in the Great Vehicle, which brings bodhisattvas to attain entry.
Commentary: "Cultivating boundless kinds of practice" means: in accordance with what is done, which sentient beings does he benefit? where do sentient beings dwell? through what kind of wisdom, through what kind of mind, through what kind of practice, does he establish them in what kind of vehicle? Through these distinctions, there are ten kinds of practice. Here, "in accordance with what is done, which sentient beings does he benefit" means that, among boundless sentient beings, he teaches and transforms them through boundless karmic activity — as the sūtra says, "this bodhisattva, dwelling within the Seventh Ground, the bodhisattva ground, enters into boundless realms of sentient beings, enters into the buddhas' own boundless karmic activity of teaching and transforming sentient beings." "Where do sentient beings dwell" means that, within boundless world-systems, he causes them to rely upon pure buddha-lands — as the sūtra says, "enters into the boundless net of world-systems, enters into the buddhas' own boundless, pure lands."
"Through what kind of wisdom" means the wisdom that awakens to boundless, manifold dharma-realms — as the sūtra says, "enters into the boundless distinctions among all dharmas, enters into the buddhas' own boundless wisdom that attains the unsurpassed path." Boundless numbers of eons and the thorough penetration of the three times likewise enter into the awakening of wisdom — as the sūtra says, "enters into boundless numbers of eons, enters into the buddhas' own boundless thorough penetration of the affairs of the three times."
"Through what kind of mind" involves three matters. First, there are sentient beings who place confidence in manifold divine bodies, and his own mind and conduct accord with them accordingly, teaching in accordance with their confidence — as the sūtra says, "enters into the boundless distinctions in the confidence and joy of sentient beings in what is supreme, enters into the buddhas' own boundless, manifold manifestations of name-and-form body." Second, knowing the soft, middling, and sharp faculties habituated in the mind from the past, he teaches the Dharma accordingly — as the sūtra says, "enters into the boundless distinctions in the conduct, faculties, and confidence of the minds of sentient beings, enters into the buddhas' own boundless voice and speech that bring joy to sentient beings." Third, "through what kind of practice" means expounding the antidote in accordance with the minds of sentient beings — as the sūtra says, "enters into the boundless distinctions in the mind and mental activity of sentient beings, enters into the buddhas' own boundless practice that accords with wisdom."
"Establish them in what kind of vehicle": among the three vehicles, establishing them within the śrāvaka vehicle — as the sūtra says, "enters into the vehicle of boundless confidence and understanding in the śrāvaka vehicle, enters into the buddhas' own boundless teaching of the path that brings confidence and understanding to sentient beings." Establishing them within the pratyekabuddha vehicle — as the sūtra says, "enters into the boundless accomplishment gathered within the pratyekabuddha vehicle, enters into the buddhas' own boundless gateway of profound wisdom, enters into what is taught." Establishing them within the Great Vehicle — as the sūtra says, "enters into the boundless path practiced by every bodhisattva, enters into the buddhas' own boundless gathered accomplishment of what is taught in the Great Vehicle, which brings bodhisattvas to attain entry." In this way, the ten kinds of distinct, boundless cultivation belonging to the antidote to that hindrance have already been explained. Next comes cultivating practice without effortful application.
Sūtra: This bodhisattva gives rise to this thought: these buddhas, these bhagavats, possess a boundless, limitless state; this state cannot be reckoned even across so many hundreds of koṭis of eons, thousands of koṭis of eons, or hundreds of thousands of koṭis of eons, nor across boundless hundreds of thousands of myriads of koṭis of niyutas of eons beyond even this count — and yet all these buddhas' own state I too should gather in full. It is accomplished of itself, not through discrimination; it is accomplished through being without discrimination and without grasping at any sign. This bodhisattva, well contemplating this penetrating wisdom in just this way, constantly cultivates skillful, expedient wisdom day and night, permeated by it, arousing surpassing practice, and well abiding, firm and unshaken, through the dharma of the unmoving.
Commentary: Here, "of itself" means that his own nature is supreme and without discrimination — as the sūtra says, "it is accomplished of itself, not through discrimination; it is accomplished through being without discrimination and without grasping at any sign." This phrase makes manifest that this bodhisattva, well contemplating this penetrating wisdom in just this way, constantly cultivates skillful, expedient wisdom day and night, permeated by it, arousing surpassing practice, and well abiding, firm and unshaken, through the dharma of the unmoving — this is the antidote to that hindrance. In this way, the distinct antidote to that hindrance has already been explained within this ground. Next comes the division of paired practice, which has four aspects: first, the two practices paired without interruption; second, the excellence of confidence; third, the ability to accomplish great benefit; and fourth, the distinction belonging to the branches of enlightenment.
Fazang groups the sūtra's long, doubled list of "enters into" clauses into five pairings before working through them: 或要攝為五：初一眾生界無量、二世界無量、三有兩對明法界無量、四有三對明調伏界無量、五後三對明調伏方便界無量 — "or, essentially, they may be gathered into five: first, the boundlessness of the realm of sentient beings; second, the boundlessness of world-systems; third, two pairings that make manifest the boundlessness of the dharma-realm; fourth, three pairings that make manifest the boundlessness of the realm to be tamed; and fifth, three further pairings that make manifest the boundlessness of the skillful means for taming it." Each clause about sentient beings is answered by a mirroring clause about the buddhas themselves — a structure that lets the bodhisattva's own boundless scope of engagement track, item for item, the boundless scope of what the buddhas already do.
On the second sūtra passage, where the bodhisattva vows to gather in the buddhas' own boundless state "of itself, not through discrimination," Fazang raises a question the base treatise leaves unasked, and then heads off a natural confusion: 何故前以為障，今復為治？...但前者始修力勵而起功用故障，今此數修純熟故治。若爾，與八地何別？...此中修學無功用，不同八地也 — "why is it that what was, just before, called a hindrance, is now instead called the antidote? ...it is simply that, at first, this practice was newly cultivated through forceful exertion, arousing effortful application, and so was a hindrance; now, through repeated cultivation grown ripe and mature, it serves as the antidote. If this is so, then how does it differ from the Eighth Ground? ...here, what is being learned is still practice without effortful application — it is not yet the same as the Eighth Ground." The Seventh Ground's "effortless" practice, on this reading, is effort so thoroughly rehearsed that it no longer feels like effort — a rehearsed spontaneity, not yet the Eighth Ground's genuine, unforced one.
Calm-Abiding and Insight Paired in Every Thought-Moment
經曰：是菩薩起於道時，一念心不捨。是菩薩修行智慧，來時亦起、去時亦起、住時亦起、坐時亦起、臥時亦起，乃至睡夢皆能起道。離諸陰蓋住諸威儀，常不離如是相念。是菩薩於念念中，具足菩薩十波羅蜜。何以故？如是菩薩起一切心，於念念中以大悲為首，修習一切佛法，皆迴向如來智故。是菩薩求佛道時所修善根，捨與一切眾生，是檀波羅蜜。能滅一切煩惱熱，是尸波羅蜜。慈悲為首，能忍一切眾生，是羼提波羅蜜。求轉勝善根心無厭足，是毘梨耶波羅蜜。所修諸行心不馳散，常向一切智智，是禪波羅蜜。現忍諸法自性不生，是般若波羅蜜。能起無量智門，是方便波羅蜜。期上上勝智，是願波羅蜜。一切外道邪論及諸魔眾不能沮壞菩薩道，是力波羅蜜。如實觀知一切法相，是智波羅蜜。如是諸佛子！是菩薩住此菩薩遠行地中，念念具足十波羅蜜，亦具足四攝法，亦具足四家三十七助菩提分法、三解脫門，略說乃至一切助菩提分法於念念中皆悉具足。
論曰：是中一念中奢摩他、毘婆舍那二行雙現前故。住諸威儀者，一切行中彼修行時無間不斷不息行故。如經「是菩薩起於道時，一念心不捨，乃至住諸威儀故、遠離一切煩惱蓋」故。信勝者，彼無量智中殊異義，莊嚴相現前專念故。如經「常不離如是相念」故。
能作大義者，念念具足十波羅蜜大義故。如經「是菩薩於念念中具足菩薩十波羅蜜乃至智波羅蜜」故。
是中方便波羅蜜者，起無量智事，以是智故，起布施等無量行，願力攝故。願波羅蜜者，起上上智，以是智故，起布施等上上行，生攝取勝故。力波羅蜜者，一切異論及諸魔眾不能壞行，以是行故，遠離布施等障故。智波羅蜜者，如實觀知一切法相，以是智故，布施等一切種差別知，為化眾生故。
菩提分差別者，有四種相：一、依大乘行波羅蜜故，如經「如是諸佛子！是菩薩住此菩薩遠行地中，念念具足十波羅蜜」故。二、依教化眾生，行四攝法故，如經「亦具足四攝法」故。
三、依煩惱障，增上淨故。家菩提分解脫門者，何處住？以何等門修行得清淨？如經「亦具足四家三十七助菩提分法、三解脫門」故。家者，般若家、諦家、捨煩惱家、苦清淨家故。四、依智障清淨，如經「略說一切助菩提分法於念念中皆悉具足」故。如是雙行差別已說。次說前上地勝差別，下地增上方便行滿足故，七地中說。
Sūtra: This bodhisattva, when the path arises within him, does not abandon it for a single thought-moment. This bodhisattva, cultivating wisdom, arouses it whether coming, arouses it whether going, arouses it whether standing, arouses it whether sitting, arouses it whether lying down, and, all the way to sleep and dreaming, is able to arouse the path. Departed from every aggregate and hindrance, and abiding in every dignified posture, he is never apart from mindfulness of just this mark. This bodhisattva, in thought-moment after thought-moment, is complete in the bodhisattva's own ten perfections. Why is this so? Because this bodhisattva, arousing every mind, in thought-moment after thought-moment, with great compassion foremost, cultivates every buddha-dharma, dedicating it all to the wisdom of the Tathāgata. The root of goodness that this bodhisattva cultivates while seeking the buddha-path, he gives up and bestows upon all sentient beings — this is the perfection of giving. Being able to extinguish the heat of every affliction — this is the perfection of moral discipline. With kindness and compassion foremost, being able to bear with all sentient beings — this is the perfection of forbearance. Seeking ever more excellent roots of goodness, his mind knowing no satiety — this is the perfection of diligence. In every practice he cultivates, his mind is not scattered or dispersed, constantly directed toward the wisdom of omniscience — this is the perfection of meditative concentration. Manifesting the forbearance that all dharmas, in their own nature, do not arise — this is the perfection of wisdom. Being able to arouse the gateway of boundless wisdom — this is the perfection of skillful means. Aspiring to the highest, most excellent wisdom — this is the perfection of vow. Being such that no heterodox teacher's false treatise and no host of māras is able to obstruct or destroy the bodhisattva's path — this is the perfection of power. Contemplating and knowing, just as they are, the characteristics of all dharmas — this is the perfection of wisdom-knowledge. Just so, Sons of the Buddha! This bodhisattva, dwelling within this bodhisattva's Dūraṅgamā, the Far-Reaching Ground, in thought-moment after thought-moment, is complete in the ten perfections, and is also complete in the four means of gathering beings, and is also complete in the thirty-seven dharmas that assist enlightenment across their four households, and the three gateways of liberation — in brief, all the way to every dharma that assists enlightenment, in thought-moment after thought-moment, he is entirely and completely furnished with all of it.
Commentary: Here, within a single thought-moment, calm-abiding and insight, these two practices, manifest paired and present together. "Abiding in every dignified posture" means that, within every activity, this cultivation, at the time it is practiced, is without interruption, unbroken, and unceasing — as the sūtra says, "this bodhisattva, when the path arises within him, does not abandon it for a single thought-moment," all the way to "abiding in every dignified posture," and "departed far from every hindrance of the aggregates." "The excellence of confidence" means that, amid this boundless wisdom, the meaning that is distinct and excellent, and the mark of its own adornment, stand directly present, single-mindedly held in mind — as the sūtra says, "never apart from mindfulness of just this mark."
"The ability to accomplish great benefit" means that, in thought-moment after thought-moment, he is complete in the great benefit of the ten perfections — as the sūtra says, "this bodhisattva, in thought-moment after thought-moment, is complete in the bodhisattva's own ten perfections," all the way to "the perfection of wisdom-knowledge."
Here, "the perfection of skillful means" means arousing the matter of boundless wisdom; through this wisdom, he arouses boundless practices such as giving, gathered in by the power of vow. "The perfection of vow" means arousing the highest, most excellent wisdom; through this wisdom, he arouses the highest, most excellent practices such as giving, since what is thereby generated and taken up excels. "The perfection of power" means that no heterodox treatise and no host of māras is able to destroy his practice; through this practice, he is far removed from every hindrance to giving and the rest. "The perfection of wisdom-knowledge" means contemplating and knowing, just as they are, the characteristics of all dharmas; through this wisdom, he knows giving and every other kind of practice in all its distinctions, for the sake of transforming sentient beings.
"The distinction belonging to the branches of enlightenment" has four aspects. First, in dependence on the Great Vehicle, practicing the perfections — as the sūtra says, "just so, Sons of the Buddha! This bodhisattva, dwelling within this bodhisattva's Dūraṅgamā, the Far-Reaching Ground, in thought-moment after thought-moment, is complete in the ten perfections." Second, in dependence on teaching and transforming sentient beings, practicing the four means of gathering beings — as the sūtra says, "and is also complete in the four means of gathering beings."
Third, in dependence on the hindrance of affliction, through its surpassing purification. As for the households of the branches of enlightenment and the gateways of liberation: where do they dwell? through what gateway is purification through practice attained? — as the sūtra says, "and is also complete in the thirty-seven dharmas that assist enlightenment across their four households, and the three gateways of liberation." "Households" means the household of wisdom-knowledge, the household of truth, the household of relinquishing affliction, and the household of the purification of suffering. Fourth, in dependence on the purification of the hindrance to wisdom — as the sūtra says, "in brief, all the way to every dharma that assists enlightenment, in thought-moment after thought-moment, he is entirely and completely furnished with all of it." In this way, the distinction belonging to paired practice has already been explained. Next comes the distinction of its excellence compared to the higher and lower grounds, since the surpassing, skillful practice of the lower grounds is here brought to its fulfillment — this is explained within the Seventh Ground.
Fazang's gloss on "paired practice without interruption" separates an inward maturing from an outward continuity that together give the pairing its name: 內證行熟，止觀俱現，名二行雙。外修常續，名為無間 — "when inward realization has matured, calm-abiding and insight both manifest together — this is called 'the two practices paired.' When outward cultivation continues without break — this is called 'without interruption.'" The base treatise's own list of postures — coming, going, sitting, standing, lying down, even asleep and dreaming — is, on this reading, not simply an image of tirelessness; it is the "without interruption" half of the pairing made concrete, while the simultaneity of śamatha and vipaśyanā within a single thought-moment is the "paired" half.
On the four "households" into which the treatise sorts the thirty-seven branches of enlightenment, Fazang notes a small but telling economy in the sūtra's own wording: 經中略無四家句 — "the sūtra text itself, in brief, lacks the phrase 'four households'" — even though the treatise's commentary still organizes its explanation around exactly four: 一般若能照、二諦是所照、三惑滅、四苦盡 — "first, wisdom-knowledge as what illumines; second, truth as what is illumined; third, the extinguishing of affliction; and fourth, the exhaustion of suffering." The fourfold structure is the commentator's own scaffolding for the sūtra's list, not a phrase the sūtra itself supplies — a reminder of how much of this treatise's own architecture is Vasubandhu's contribution laid over the sūtra's plainer words.
Part 33 Complete
This closes Part 33, within the Seventh Ground, Dūraṅgamā, the Far-Reaching Ground: the treatise's own five-part outline of this ground; Vajragarbha's ten kinds of skillful, expedient wisdom that arouse the surpassing practice by which a bodhisattva enters it, each pairing a realization with an activity that realization would ordinarily preclude; the bodhisattva's entry into countless realms of sentient beings and every mode of the buddhas' own teaching and transformation, structured throughout as a mirroring of the boundless scope of beings against the boundless scope of the buddhas themselves; his contemplation that the buddhas' own boundless state is gathered in "of itself," not through discrimination — a practice so thoroughly rehearsed that it no longer feels like effort, yet still one ground short of the effortless practice proper to the Eighth; and, closing this part, the sūtra's account of a bodhisattva who never abandons the path for a single thought-moment in any posture, coming, going, sitting, standing, or lying down, in whom calm-abiding and insight manifest paired and present together, and who is thereby complete, in every single thought-moment, in the ten perfections, the four means of gathering beings, and the thirty-seven dharmas that assist enlightenment across their four households. Part 34 opens with Vimuktacandra's own question to Vajragarbha — whether the factors that assist enlightenment are perfected only within this Seventh Ground or within all ten alike, and why this ground alone is named excellent — tracing the path of wisdom from the First Ground all the way through the Seventh, the purification of the karma of body, speech, and mind, and the bodhisattva's attainment of a supreme samādhi of well-chosen wisdom that surpasses the very stage of the Śrāvakas and the Pratyekabuddhas.
Continue to Part 34 — Why the Seventh Ground Alone Is Called Excellent →