Conduct, Abiding, and Veneration of the Buddha
The treatise's final fascicle closes two chapters. 行住品第二十三 gives the bodhisattva's conduct its most systematic ground-by-ground treatment anywhere in the text: five marks, householder and renunciant portions, eleven abiding-marks mapped one to a ground, ten names built from what each ground overcomes, training and fruit and the purification of the five uncontaminated aggregates across the grounds, ten marks that recur identically at every ground, sixteen marks of the ten perfections, five merits per perfection per ground, and finally the ten ground-names themselves — 歡喜地, 離垢地, and the rest — each with its own individual etymology. 敬佛品第二十四 then turns the whole treatise toward direct address: a sequence of verses venerating the Buddha's own qualities one at a time, from the four immeasurables through non-contention, the wisdom of aspiration, the six superknowledges, the ten powers that overturn Māra's four deceptions, the four fearlessnesses, the eighteen unique buddha-dharmas, and the three bodies, ending on the treatise's own formal declaration that it is complete.
Where This Fascicle Picks Up
Fascicle 12 closed the treatise's longest chapter, 功德品第二十二. This final fascicle closes the whole work: 行住品第二十三, the chapter on conduct and abiding, takes every scheme the treatise has used piecemeal across twelve fascicles — the ten grounds, the uncontaminated five aggregates, the three trainings, the classical thirty-seven factors — and lays them all out side by side against the same ten-ground grid at once. 敬佛品第二十四 then closes the entire treatise not with argument but with direct veneration, verse after verse addressed to the Buddha himself, ending on the source text's own colophon marking the work complete.
Classical text is set in the left-hand column, our English in the right. See also this site's note on translation method.
1. Five Marks of a Bodhisattva; Householder and Renunciant Conduct
釋曰：已說菩薩功德，次說菩薩五種相。偈曰：
內心有憐愍， 愛語及勇健，
開手并釋義， 此五菩薩相。
釋曰：菩薩有五種相，一憐愍、二愛語、三勇健、四開手、五釋義。憐愍者，以菩提心攝利眾生故。愛語者，令於佛法得正信故。勇健者，難行苦行不退屈故。開手者，以財攝故。釋義者，以法攝故。此五種相，應知初一是心、後四是行。已說菩薩五種相，次說菩薩在家出家分。偈曰：
菩薩一切時， 恒居輪王位，
利益眾生作， 在家分如此。
釋曰：菩薩在家恒作輪王，化行十善，離於十惡，此是利益。偈曰：
受得及法得， 及以示現成，
三種出家分， 在於一切地。
釋曰：菩薩出家有三分，一受得分，謂從他受護；二法得分，謂得無流護；三示現分，謂變化作受。得分謂信行地，法得分及示現分謂入大地。偈曰：
應知出家分， 無量功德具，
欲比在家分， 最勝彼無等。
釋曰：二分挍量出家分勝，由無量功德具足故。已說菩薩在家出家分，次說菩薩五種極大心。
The exposition: the bodhisattva's merits having been explained, the bodhisattva's five marks are next explained.
An inward mind of pity;
kind speech, and valiant strength;
an open hand, and explaining the meaning —
these five are the bodhisattva's marks.
The exposition: the bodhisattva has five marks: pity, kind speech, valiant strength, an open hand, and explaining the meaning. Pity is gathering and benefiting beings with the mind of enlightenment. Kind speech is causing them to attain correct faith in the buddha-dharma. Valiant strength is undertaking difficult and austere practices without ever growing discouraged. An open hand is gathering them through wealth. And explaining the meaning is gathering them through the Dharma. Of these five marks, the first should be understood as mind, and the remaining four as conduct. The bodhisattva's five marks having been explained, the bodhisattva's householder and renunciant conduct is next explained.
The bodhisattva, at every time,
constantly occupies the wheel-turning king's own position;
benefiting beings through his deeds —
such is the householder's portion.
The exposition: the bodhisattva, as a householder, constantly acts as a wheel-turning king, converting others to practice the ten wholesome deeds and depart from the ten unwholesome ones — this is his benefit.
Attained through reception, and attained through the Dharma;
and attained through manifestation —
three kinds is the renunciant's portion,
present at every ground.
The exposition: the bodhisattva's going-forth is of three portions: first, the portion attained through reception, receiving the restraint from another; second, the portion attained through the Dharma, attaining the uncontaminated restraint; third, the portion attained through manifestation, taking on the reception through transformation. The portion attained through reception belongs to the ground of conviction and practice; the portions attained through the Dharma and through manifestation belong to entry onto the great grounds.
Know that the renunciant's portion
is complete with immeasurable merit;
wishing to compare it with the householder's portion,
it is supreme, unequaled by that.
The exposition: comparing these two portions, the renunciant's portion is supreme, being complete with immeasurable merit. The bodhisattva's householder and renunciant conduct having been explained, the bodhisattva's five extremely vast minds are next explained.
Ranking the renunciant's portion above the householder's is not a straightforward preference for monasticism over lay life, since the householder's own portion is not described as deficient — a bodhisattva-king converting his subjects through the ten wholesome deeds is doing genuine, effective good. The comparison instead turns on scope: the householder's portion is one specific mode of benefit exercised from one specific worldly position, while the renunciant's portion, spanning reception, the uncontaminated precepts, and manifestation across every ground up to buddhahood itself, is not a rival vocation but the entire remaining path compressed into a single category — which is presumably why "immeasurable" rather than merely "greater" is the word used to describe it.
2. Five Extremely Vast Minds; Four Ways of Gathering Beings
偈曰：
愛果及善根， 涅槃欲令得，
未淨淨極淨， 謂在諸地中。
釋曰：五極大心者，一樂極大心、二利極大心、三未淨極大心、四已淨極大心、五極淨極大心。愛果者，謂樂極大心，令諸眾生得後世愛果故。善根者，謂利極大心，令諸眾生現行諸善及得涅槃故。未淨者，謂未淨極大心，即信行地菩薩。淨者，謂已淨極大心，即初地至七地菩薩。極淨者，謂極淨極大心，即後三地菩薩。已說菩薩五種極大心，次說菩薩四種攝眾生。偈曰：
欲樂及平等， 增上與徒眾，
四心於諸地， 攝受一切生。
釋曰：四種攝眾生者，一欲樂心攝，由以菩提心攝故；二平等心攝，由入初地得自他平等心攝故；三增上心攝，由居主位以自在力攝故；四徒眾心攝，由攝成自弟子故。已說菩薩四種攝眾生，次說菩薩四種受生。
Wishing to cause the attainment
of a beloved fruit, and wholesome roots, and nirvāṇa;
not yet pure, pure, and utterly pure —
these belong to the various grounds.
The exposition: the five extremely vast minds: the extremely vast mind of bliss, the extremely vast mind of benefit, the extremely vast mind not yet pure, the extremely vast mind already pure, and the extremely vast mind utterly pure. A beloved fruit is the extremely vast mind of bliss, causing beings to attain a beloved fruit in future lives. Wholesome roots is the extremely vast mind of benefit, causing beings to presently practice every good and attain nirvāṇa. Not yet pure is the extremely vast mind not yet pure — namely, the bodhisattva on the ground of conviction and practice. Pure is the extremely vast mind already pure — namely, the bodhisattva from the first ground through the seventh. And utterly pure is the extremely vast mind utterly pure — namely, the bodhisattva of the last three grounds. The bodhisattva's five extremely vast minds having been explained, the bodhisattva's four ways of gathering beings are next explained.
Aspiration, and equanimity;
dominance, and one's own following —
these four minds, throughout the grounds,
gather in every being.
The exposition: the four ways of gathering beings: gathering through the mind of aspiration, gathering through the mind of enlightenment; gathering through the mind of equanimity, gathering through the equal mind toward self and other attained upon entering the first ground; gathering through the mind of dominance, gathering through the power of mastery while occupying a position of lordship; and gathering through the mind of one's own following, gathering beings so that they become one's own disciples. The bodhisattva's four ways of gathering beings having been explained, the bodhisattva's four kinds of taking birth are next explained.
3. Four Kinds of Rebirth; the Eleven Abiding-Marks
偈曰：
業力及願力， 定力亦通力，
依此四種力， 菩薩而受生。
釋曰：四種受生者，一業力生、二願力生、三定力生、四通力生。業力生者，謂信行地菩薩業力自在，隨所欲處而受生故。願力生者，謂入大地菩薩願力自在，為成熟他受畜生等生故。定力生者，謂得定菩薩定力自在，捨於上界下受生故。通力生者，謂得神通菩薩通力自在，能於兜率天等示現諸相而受生故。已說菩薩四種受生，次說菩薩十一住相。偈曰：
證空證業果， 住禪住覺分，
觀諦觀緣起， 無相無功用，
化力淨二門， 及以菩提淨，
以此諸所說， 立地相應知。
釋曰：十一住者即十一地，住者名地故。證空者顯初住相，多住人法二無我故。證業果者顯第二住相，證業及果不壞，能護戒故。住禪者顯第三住相，能生欲界而不退禪故。住覺分者顯第四住相，能入生死而不捨覺分故。觀諦者顯第五住相，以明教化惱唯惱心，以我無故。觀緣起者顯第六住相，能不起染心而依緣起受生故。無相者顯第七住相，行雖功用而上參一道，多住無相故。無功用者顯第八住相，雖淨佛土而無起作，多住無功用故。化力者顯第九住相，四辯自在能成熟一切眾生故。淨二門者顯第十住相，三昧門、陀羅尼門極清淨故。淨菩提者顯第十一住相，一切智障斷究竟故。已說菩薩十一住相，次說菩薩依地立名。
The power of karma, and the power of vows;
the power of concentration, and the power of supernormal ability;
resting on these four powers,
the bodhisattva takes birth.
The exposition: the four kinds of taking birth: birth through the power of karma, birth through the power of vows, birth through the power of concentration, and birth through the power of supernormal ability. Birth through the power of karma is the bodhisattva on the ground of conviction and practice, mastery over the power of karma allowing him to take birth wherever he wishes. Birth through the power of vows is the bodhisattva entered onto the great grounds, mastery over the power of vows allowing him to take on birth even as an animal for the sake of maturing others. Birth through the power of concentration is the bodhisattva who has attained concentration, mastery over the power of concentration allowing him to relinquish the higher realms and take birth below. And birth through the power of supernormal ability is the bodhisattva who has attained supernormal powers, mastery over that power allowing him to manifest every mark, such as dwelling in the Tuṣita heaven, and take birth accordingly. The bodhisattva's four kinds of taking birth having been explained, the bodhisattva's eleven abiding-marks are next explained.
Realizing emptiness, realizing karma and its fruit;
abiding in meditation, abiding in the factors of enlightenment;
contemplating the truths, contemplating dependent origination;
signlessness, and effortlessness;
the power of conversion, purity of the twin gateways;
and, further, the purity of enlightenment —
by all that has thus been said,
the marks establishing the grounds should be known.
The exposition: the eleven abidings are the eleven grounds, since "abiding" names "ground." Realizing emptiness displays the first abiding's mark, abiding chiefly in the twofold selflessness of person and phenomena. Realizing karma and its fruit displays the second abiding's mark, realizing that karma and its fruit are indestructible, and thereby able to guard morality. Abiding in meditation displays the third abiding's mark, able to take birth in the desire realm without retreating from meditative absorption. Abiding in the factors of enlightenment displays the fourth abiding's mark, able to enter birth-and-death without relinquishing the factors of enlightenment. Contemplating the truths displays the fifth abiding's mark, clarifying that converting beings vexes only the mind that converts, since no self exists. Contemplating dependent origination displays the sixth abiding's mark, able to take birth resting on dependent origination without giving rise to a defiled mind. Signlessness displays the seventh abiding's mark: though conduct still exerts effort, it already draws near the one path above, abiding chiefly in signlessness. Effortlessness displays the eighth abiding's mark: though purifying a buddha-land, no exertion whatsoever arises, abiding chiefly in effortlessness. The power of conversion displays the ninth abiding's mark, mastery over the four unhindered forms of eloquence being able to mature every being. Purity of the twin gateways displays the tenth abiding's mark, the gateway of absorption and the gateway of dhāraṇī being utterly pure. And the purity of enlightenment displays the eleventh abiding's mark, the obstruction to omniscient wisdom being cut off to the very end. The bodhisattva's eleven abiding-marks having been explained, the bodhisattva's names established according to the grounds are next explained.
Eleven abidings for what is everywhere else in this treatise a ten-ground path is not a discrepancy but a deliberate extension: the eleventh abiding, "the purity of enlightenment," is the buddha ground itself, counted here as one further "abiding" alongside the bodhisattva's own ten. The move quietly makes a claim this treatise has made before in other forms — that buddhahood is not a different kind of thing from the ten grounds that precede it, requiring its own separate framework, but one more stage on the very same graded ladder, differing from the tenth ground in degree rather than in kind.
4. Ten Names Established According to the Grounds
偈曰：
初三三行淨， 次三三慢斷，
後三覺捨化， 第十有四名。
釋曰：於十地中建立十菩薩名。初三三行淨者，初地名見淨，菩薩得人法二見對治智故。第二地名戒淨，菩薩微細犯垢永無體故。第三地名定淨，菩薩諸禪三昧得不退故。次三三慢斷者，第四地名斷法門異慢，菩薩於諸經法破起差別慢故。第五地名斷相續異慢，菩薩入十平等心於一切相續得平等故。第六地名斷染淨異慢，菩薩如性本淨、客塵故染能住緣起法，如不起黑白差別見故。後三覺捨化者，第七地名得覺，菩薩住無相力，能念念中修三十七覺分故。第八地名行捨，菩薩住無功用無相故；亦名淨土，菩薩方便行與不退地菩薩合故。第九地名化眾生，菩薩能成熟一切眾生故。第十有四名者，一名大神通，菩薩得大神通故；二名滿法身，菩薩具無量三昧門陀羅尼門故；三名能現身，菩薩住兜率天等示相身故；四名受職，菩薩於諸佛所得受職故。已說菩薩依地立名，次說菩薩隨地修學及學果。
The first three: purity in three conducts;
the next three: three prides cut off;
the last three: awakening, relinquishing, converting;
the tenth has four names.
The exposition: ten names for the bodhisattva are established across the ten grounds. The first three, purity in three conducts: the first ground is named pure view, since the bodhisattva attains the wisdom that remedies the twofold view of a self in person and in phenomena. The second ground is named pure morality, since the bodhisattva's subtlest transgressions and stains permanently have no substance. The third ground is named pure concentration, since the bodhisattva attains non-retrogression in every meditative absorption.
The next three, three prides cut off: the fourth ground is named cutting off pride in the distinctions among the gateways of the Dharma, since the bodhisattva breaks the pride that discriminates among the various scriptural teachings. The fifth ground is named cutting off pride in the distinctions of continuity, since the bodhisattva, entering the ten kinds of equal mind, attains equanimity across every continuity. The sixth ground is named cutting off pride in the distinction between defilement and purity, since the bodhisattva, seeing that the nature is originally pure and defiled only by adventitious dust, is able to abide within dependent origination without giving rise to a view discriminating black and white.
The last three, awakening, relinquishing, and converting: the seventh ground is named attaining awakening, since the bodhisattva, resting on the power of signlessness, is able to cultivate the thirty-seven factors of enlightenment in every single moment. The eighth ground is named conduct of relinquishment, since the bodhisattva rests in effortlessness and signlessness; it is also named the pure land, since the bodhisattva's skillful conduct is joined with that of the non-retrogressing bodhisattva. The ninth ground is named converting beings, since the bodhisattva is able to mature every being. And the tenth has four names: first, great supernormal power, since the bodhisattva attains great supernormal power; second, the fulfilled dharma-body, since the bodhisattva is complete with measureless gateways of absorption and of dhāraṇī; third, able to manifest a body, since the bodhisattva, dwelling in the Tuṣita heaven and the like, manifests a body bearing every mark; and fourth, receiving the consecration, since the bodhisattva receives the consecration in the presence of the buddhas. The bodhisattva's names established according to the grounds having been explained, the bodhisattva's training and its fruit at each ground are next explained.
These ten names are functional rather than honorific — each one names what a bodhisattva has just overcome at that ground, not a quality being praised in the abstract, which is why the sequence reads less like a list of titles and more like a diagnostic history: purity in view, morality, and concentration; then three specific prides identified and cut off in turn; then awakening, relinquishing effort, and converting beings named directly. Read this way, a ground's name functions as a compressed record of exactly what obstacle stood between the bodhisattva and that stage, which is presumably also why the sixth ground alone bothers to explain the underlying metaphor — nature originally pure, defiled only by adventitious dust — since without it, "cutting off pride in the distinction between defilement and purity" would be nearly opaque on its own.
5. Training and Fruit by Ground; the Pure Uncontaminated Five Aggregates
偈曰：
隨次依前六， 見性修三學，
隨次依後四， 得果有四種。
釋曰：隨次依前六見性修三學者，菩薩於初地通達真如，第二地學增上戒，第三地學增上心，第四第五第六地學增上慧。慧有二境，一法實，謂苦等四諦；二緣起，謂逆順觀十二因緣。此二境亦在第二第三地中，是故彼地亦增上慧建立。然第四地中菩提分慧增上，第五地中諦觀慧增上，第六地中緣起觀慧增上，故此三地建立增上慧學。隨次依後四得果有四種者，依第七地得無相有功用住，為第一果。依第八地得無相無功用住，為第二果。依第九地得成熟眾生，為第三果。依第十地得二門成熟，為第四果。已說隨地修學及學果，次說菩薩隨地修習無流五陰。偈曰：
見性淨三身， 亦在前六地，
餘地淨餘二， 遠離五障故。
釋曰：初地見性如前解，第二地中戒身清淨，第三地中定身清淨，第四第五第六地中慧身清淨。後四地及佛地，解脫身、解脫知見身清淨，由離五障故。五障者，第七地中以執相無知為障，第八地中以功用無知為障，第九地中以不能化生無知為障，第十地中以未淨二門無知為障。佛地中以礙障無知為障，謂此無知能礙聲聞緣覺境界智，諸佛知一切境無礙，由解脫此障故。已說菩薩隨地修無流五陰，次說菩薩隨地成就未成就。
In order, resting on the first six,
seeing the nature, the three trainings are cultivated;
in order, resting on the last four,
the fruit attained is of four kinds.
The exposition: in order, resting on the first six, seeing the nature, the three trainings are cultivated: the bodhisattva penetrates suchness at the first ground; trains in superior morality at the second; trains in superior mind at the third; and trains in superior wisdom at the fourth, fifth, and sixth grounds. Wisdom has two objects: the reality of dharmas — namely, the four truths of suffering and the rest — and dependent origination — namely, contemplating the twelve links in forward and reverse order. These two objects are also present at the second and third grounds, and so those grounds, too, are established with superior wisdom. Yet at the fourth ground, wisdom regarding the factors of enlightenment is dominant; at the fifth, wisdom contemplating the truths is dominant; and at the sixth, wisdom contemplating dependent origination is dominant — hence these three grounds are what establish the training in superior wisdom. In order, resting on the last four, the fruit attained is of four kinds: resting on the seventh ground, one attains the signless abiding still with effort — this is the first fruit. Resting on the eighth ground, one attains the signless abiding without effort — this is the second fruit. Resting on the ninth ground, one attains the maturing of beings — this is the third fruit. And resting on the tenth ground, one attains the maturation of the twin gateways — this is the fourth fruit. Training and its fruit at each ground having been explained, the bodhisattva's cultivation of the uncontaminated five aggregates at each ground is next explained.
Seeing the nature, and purifying three bodies,
likewise belong to the first six grounds;
the remaining grounds purify the remaining two,
through departing far from five obstructions.
The exposition: seeing the nature at the first ground is as explained above. At the second ground, the body of morality is purified; at the third, the body of concentration; and at the fourth, fifth, and sixth, the body of wisdom. At the last four grounds and the buddha ground, the body of liberation and the body of the knowledge and vision of liberation are purified, through departing from five obstructions. The five obstructions: at the seventh ground, the obstruction is ignorance that grasps at marks; at the eighth, ignorance regarding effort; at the ninth, ignorance regarding the inability to convert beings; at the tenth, ignorance regarding the twin gateways not yet purified; and at the buddha ground, the obstruction is the ignorance that obstructs, meaning the ignorance that obstructs a śrāvaka's or pratyekabuddha's wisdom regarding its own domain — the buddhas' knowledge of every domain being unobstructed, through liberation from this very obstruction. The bodhisattva's cultivation of the uncontaminated five aggregates at each ground having been explained, the bodhisattva's accomplishment and non-accomplishment at each ground are next explained.
The five uncontaminated aggregates purified two grounds at a time in the later stretch of the path — the body of liberation and the body of liberation's own knowledge and vision, both purified across the seventh through tenth grounds and the buddha ground together — contrasts with the first three, each purified at its own single, dedicated ground. This asymmetry suggests the earlier aggregates are relatively separable achievements, each essentially finished once its ground is passed, while the last two are not something a single ground can complete alone; they require the same five-obstruction sequence to be worked through gradually, ground by ground, precisely because liberation's own self-knowledge is not a discrete skill acquired once but a completeness that only the entire remaining path, taken together, can actually deliver.
6. Accomplishment and Non-Accomplishment at Each Ground
偈曰：
未成就成就， 成復未成成，
如地建立知， 分別無分別。
釋曰：未成就成就者，彼信行地是未成就，自餘諸地是名成就。成復未成成者，於前成就地中復有未成就成就，七地已還名未成就，有功用故。八地已上是名成就，無功用故。問：前說歡喜地亦是成就，此義云何？答：如地建立知分別無分別，此由於地建立中知唯分別，於此分別亦無分別，所執能執俱無體故，約此義故說名成就。偈曰：
應知諸地中， 修習及成就，
此二不思議， 諸佛境界故。
釋曰：菩薩於諸地中各有修習及成就，應知地地皆不可思議，由諸菩薩內自證覺是諸佛所知非餘人境界故。已說菩薩隨地成就未成就，次說菩薩入地十種相。
Not yet accomplished, and accomplished;
accomplished, and again, not-yet-accomplished accomplished —
as established across the grounds, know
discrimination, and non-discrimination.
The exposition: not yet accomplished, and accomplished: the ground of conviction and practice is not yet accomplished, while all the remaining grounds are called accomplished. Accomplished, and again, not-yet-accomplished accomplished: within the accomplished grounds already named, there is a further distinction between not-yet-accomplished and accomplished — the seventh ground and below are called not-yet-accomplished, since effort is still involved; the eighth ground and above are called accomplished, since no effort is involved. Question: it was said above that even the ground of joy is accomplished — what is the meaning of this? Answer: as established across the grounds, know discrimination, and non-discrimination — this is because, within the establishment across the grounds, one knows this to be mere discrimination, and, regarding this very discrimination, there is also no discrimination, since neither what is grasped nor what grasps has any substance at all; it is with reference to this meaning that it is called accomplished.
Know that, throughout the grounds,
cultivation and accomplishment,
these two, are inconceivable,
being the domain of the buddhas alone.
The exposition: the bodhisattva has, at every ground, both cultivation and accomplishment, and it should be known that every single ground is inconceivable, since the bodhisattva's own inward realization is known only to the buddhas, and is not the domain of any other person. The bodhisattva's accomplishment and non-accomplishment at each ground having been explained, the bodhisattva's ten marks upon entering a ground are next explained.
7. Ten Marks upon Entering Each Ground
偈曰：
明信及無劣， 無怯亦無待，
通達及平等， 離偏亦離著，
及以知方便， 亦在聖眾生，
如此十種相， 地地皆圓滿。
釋曰：入地菩薩地地皆有十相。何者為十？一明信、二無劣、三無怯、四無待、五通達、六平等、七離偏、八離著、九知方便、十聖眾生。明信者，於自地得明，於諸法中除無知故；於他地得信，於後諸地生願樂故。無劣者，聞深妙法不驚怖故。無怯者，行難行行，極勇猛故。無待者，起自地行不待教故。通達者，他地方便能起故。平等者，普於眾生同自心故。離偏者，耳聞毀譽無高下故。離著者，得輪王等位無愛染故。知方便者，知諸法不可得，為佛方便故。聖眾生者，諸佛徒眾恒在生故。此等十相地地皆具應知。已說菩薩入地十種相，次說菩薩地中十度相。
Clarity and faith, and freedom from inferiority;
freedom from timidity, and freedom from dependence;
penetration, and equanimity;
freedom from bias, and freedom from attachment;
and, further, knowing skillful means,
and being among the noble ones' own following —
these ten marks
are complete at every single ground.
The exposition: the bodhisattva entering any ground has, at every single ground, ten marks. What are the ten? Clarity, faith, freedom from inferiority, freedom from timidity, freedom from dependence, penetration, equanimity, freedom from bias, freedom from attachment, knowing skillful means, and being among the noble ones' own following. Clarity is attaining clarity regarding one's own ground, removing ignorance regarding every dharma within it. Faith is attaining faith regarding the grounds beyond, giving rise to aspiration toward the later grounds. Freedom from inferiority is hearing a profound, sublime teaching without dread. Freedom from timidity is undertaking what is difficult to undertake with the utmost valor. Freedom from dependence is undertaking the conduct of one's own ground without depending on instruction. Penetration is being able to give rise to the skillful means of a further ground. Equanimity is being of one mind with beings, universally. Freedom from bias is hearing both blame and praise without any sense of higher or lower. Freedom from attachment is attaining such positions as that of a wheel-turning king without craving or taint. Knowing skillful means is knowing that no dharma whatsoever can be found, and so acting as a buddha's skillful means. And being among the noble ones' own following is constantly being present among the following of the buddhas. It should be known that every one of these ten marks is complete at every single ground. The bodhisattva's ten marks upon entering a ground having been explained, the bodhisattva's ten perfections' marks at each ground are next explained.
That all ten marks are said to be "complete at every single ground" is easy to read past, but it is a substantive claim: clarity about one's own ground and freedom from dependence on instruction sound like achievements specific to advanced practice, yet the treatise insists a bodhisattva entering even the first ground already has all ten in full, not a partial or immature version of them. What changes from ground to ground is presumably not whether these marks are present but what they are marks of — clarity regarding the first ground's own content differs from clarity regarding the tenth's, even though "clarity" itself is not something acquired in fractions along the way.
8. Sixteen Marks of the Perfections at Each Ground
偈曰：
有欲無六障， 其次無亂慧，
不漂亦不迴， 事友及供養，
迴向將生勝， 修善與戲通，
功德藏如是， 佛子十六相。
釋曰：諸菩薩於諸地中得十度，有十六相。何者十六？一有欲樂，行諸度故。二無慳，離施障故。三無違，離戒障故。四無恚，離忍障故。五無懈，離進障故。六慈悲，離定障故。慈悲能與樂拔苦，是瞋惱對治，由定得故。七無惡慧，離慧障故。惡慧有三，謂自性分別、隨憶分別、顯示分別，此能斷故。八無亂慧，離異乘心故。九不漂，不為人天勝樂醉其心故。十不迴，不為不成就苦及難行苦退其心故。十一事友，依佛所示善知識聞大乘故。十二供養，供養三寶故。十三迴向，善巧方便故。十四生勝，此顯願波羅蜜相，離八難處不離諸佛菩薩故。十五修善，此顯力波羅蜜相，無間修諸善根故。十六戲通，此顯智波羅蜜相，遊戲諸大神通功德故。菩薩若得此相，則為一切眾中上首，是名佛子十六相。已說菩薩地中十度相，次說菩薩度度五功德。
Having aspiration, and free of the six obstructions;
next, an unconfused wisdom;
not swept away, and not turning back;
serving a friend, and making offerings;
dedication, and superior birth;
cultivating the good, and sporting in the superknowledges —
the treasury of merit is thus —
sixteen marks of the Victor's child.
The exposition: the bodhisattva attains the ten perfections at every ground, and has sixteen marks. What are the sixteen? First, having aspiration, practicing the perfections. Second, freedom from stinginess, departing from the obstruction to generosity. Third, freedom from transgression, departing from the obstruction to morality. Fourth, freedom from hatred, departing from the obstruction to patience. Fifth, freedom from laziness, departing from the obstruction to diligence. Sixth, loving-kindness and compassion, departing from the obstruction to concentration — loving-kindness and compassion, being able to give bliss and remove suffering, are the remedy for hatred and vexation, attained through concentration. Seventh, freedom from wrong wisdom, departing from the obstruction to wisdom — wrong wisdom being of three kinds, discrimination in own-nature, discrimination through recollection, and discrimination through manifestation, all of which are thereby cut off. Eighth, an unconfused wisdom, free of a mind turning to another vehicle.
Ninth, not swept away, one's mind not made drunk by the superior bliss of gods and humans. Tenth, not turning back, one's mind not retreating in the face of the suffering of non-accomplishment or the suffering of what is difficult to do. Eleventh, serving a friend, listening to the Mahāyāna by depending on the good spiritual friend shown by the buddhas. Twelfth, making offerings, making offerings to the three treasures. Thirteenth, dedication, through skillful means. Fourteenth, superior birth — this displays the mark of the perfection of vows, departing from the eight difficult places without departing from the buddhas and bodhisattvas. Fifteenth, cultivating the good — this displays the mark of the perfection of power, cultivating every wholesome root without interruption. And sixteenth, sporting in the superknowledges — this displays the mark of the perfection of wisdom, sporting in the merit of the great superknowledges. If the bodhisattva attains these marks, he becomes foremost among every assembly — these are the Victor's child's sixteen marks. The bodhisattva's ten perfections' marks at each ground having been explained, the five merits belonging to each perfection at each ground are next explained.
This passage quietly reveals a ten-perfection scheme running underneath the treatise's usual six — items thirteen through sixteen are explicitly labeled as displaying the marks of the perfection of vows, of power, and of wisdom (this last distinct from the sixth perfection also called wisdom), the classical Yogācāra extension of the six perfections to ten by splitting the sixth into skillful means, vows, power, and wisdom proper, one for each of the four remaining grounds beyond the seventh. The treatise has used the sixfold scheme almost everywhere else in this work; its appearance here, tied specifically to marks distributed across all ten grounds, suggests the ten-perfection framework was always available as the more granular ground-by-ground counterpart to the six-perfection scheme used for practice considered independently of any specific stage.
9. Five Merits Belonging to Each Perfection at Each Ground
偈曰：
地地昇進時， 度度有五德，
二及二及一， 應知止觀俱。
釋曰：地地昇進時度度有五德者，菩薩於一一地修一一度，於一一度皆具五種功德。何者為五？一滅習、二得猗、三圓明、四相起、五廣因。滅習者，一一剎那滅除依中習氣聚故。得猗者，離種種相得法樂故。圓明者，遍知一切種不作分段故。相起者，由入大地無分別相生故。廣因者，為滿為淨一切種法身福聚智聚攝令增長故。二及二及一應知止觀俱者，此中應知，初二功德是奢摩他分，次二功德是毘鉢舍那分，第五功德是俱分。已說菩薩度度五功德，次釋菩薩十地名。
At the moment of advancing from ground to ground,
each perfection carries five merits;
two, and two, and one —
know these as belonging to calm-abiding, insight, and both together.
The exposition: at the moment of advancing from ground to ground, each perfection carries five merits: the bodhisattva, cultivating each perfection at each ground, is complete with five kinds of merit in each. What are the five? Destroying habituation, attaining pliancy, complete clarity, the arising of signs, and a vast cause. Destroying habituation is destroying the accumulated habitual traces within the basis, moment by moment. Attaining pliancy is attaining the bliss of the Dharma, free of every manifold of marks. Complete clarity is knowing every kind, comprehensively, without dividing it into parts. The arising of signs is the arising of the signless mark, through entering the great grounds. And a vast cause is gathering in and causing the increase of the dharma-body's accumulation of merit and accumulation of wisdom, of every kind, for their fulfillment and purification. Two, and two, and one — know these as belonging to calm-abiding, insight, and both together: here, it should be known that the first two merits belong to calm-abiding, the next two belong to insight, and the fifth belongs to both together. The bodhisattva's five merits belonging to each perfection having been explained, the bodhisattva's ten ground-names are next explained.
10. The Ten Grounds' Names, and the Meaning of "Ground"
偈曰：
見真見利物， 此處得歡喜；
出犯出異心， 是名離垢地；
求法持法力， 作明故名明；
惑障智障薪， 能燒是焰慧；
難退有二種， 能退故難勝；
不住二法觀， 恒現名現前；
雜道隣一道， 遠去名遠行；
相想無相想， 動無不動地；
四辯智力巧， 說善稱善慧；
二門如雲遍， 雨法名法雲。
釋曰：見真見利物此處得歡喜者，菩薩於初地中一見真如，謂見自利，昔曾未見今時始見，去菩提近故。二見利物，謂見利他，一一剎那能成熟百眾生故。由此二見起勝歡喜，故名歡喜地。
出犯出異心是名離垢地者，菩薩於二地中出二種垢，一出犯戒垢、二出起異乘心垢。由出二垢故，名離垢地。如《十地經》說：我等應得應淨一切種智故勤精進。
求法持法力作明故名明者，菩薩於三地中得三昧自在力，於無量佛法能求能持，得大法明為他作明。由能以法自明明他，故名明地。
惑障智障薪能燒是焰慧者，菩薩於四地中以菩提分慧為焰自性，以惑智二障為薪自性。此地菩薩能起慧焰燒二障薪故，名焰慧地。
難退有二種能退故難勝者，菩薩於五地中有二種難，一勤化眾生心無惱難、二眾生不從化心無惱難。此地菩薩能退二難、於難得勝故，名難勝地。
不住二法觀恒現名現前者，菩薩於六地中依般若力，能不住生死涅槃二法。如此觀慧恒現在前故，名現前地。
雜道隣一道遠去名遠行者，菩薩於七地中近一乘道，故名遠去。問：誰是遠去？答：功用方便究竟此遠能去，由此遠去故名遠行地。
相想無相想動無不動地者，菩薩於八地中有相想及無相有功用想，二想俱不能動，由無此動故，故名不動地。
四辯智力巧說善稱善慧者，菩薩於九地中四無礙慧最為殊勝，於一剎那頃三千世界所有人天異類異音異義異問，此地菩薩能以一音普答眾問遍斷眾疑，由此說善故名善慧地。
二門如雲遍雨法名法雲者，菩薩於十地中，由三昧門及陀羅尼門攝一切聞熏習因，遍滿阿梨耶識中，譬如浮雲遍滿虛空，能以此聞熏習雲，於一一剎那、於一一相、於一一好、於一一毛孔，雨無量無邊法雨，充足一切可化眾生。由能如雲雨法故，名法雲地。問：釋別名已，云何名住？云何名地？偈曰：
為集諸善根， 樂住故說住，
數數數無畏， 復以地為名。
釋曰：為集諸善根樂住故名住者，諸菩薩為成就種種善根，於一切時樂住一切地，是故諸地說名為住。數數數無畏復以地為名者，步彌耶名為地。步者，數數義。彌者，實數義。耶者，無畏義。諸菩薩欲進上地，於一一地中數數斷障礙、數數得功德，是名數數義。地以十數為量，諸菩薩於一一地中知斷爾所障礙、知得爾所功德、知此不虛，是名實數義。上地是無畏處，諸菩薩畏於自地中退失自他利功德進求上地，是名無畏義。由此三義，故名為地。已說菩薩十地名，次說菩薩四種得地差別。
Seeing the real, and seeing the benefit of beings —
here one attains the ground of joy;
free of transgression, free of a different mind —
this is named the ground free of stain;
seeking the Dharma, and the power to retain it,
giving light — hence named the luminous;
the fuel of the afflictive and cognitive obstructions,
burned away — this is the ground of blazing wisdom;
difficulty of two kinds,
overcome — hence hard to conquer;
not abiding in the two dharmas, in view,
constantly present — named face-to-face;
the mixed path drawing near the one path,
going far — named the far-going;
the notion of a mark, the notion of no mark, effortlessly held —
unmoved by either, the unmoved ground;
the four unhindered forms of eloquence, wisdom, power, and skill —
well spoken — hence called the ground of excellent wisdom;
the two gateways, like clouds spread everywhere,
raining the Dharma — named the cloud of dharma.
The exposition: seeing the real, and seeing the benefit of beings, here one attains the ground of joy: the bodhisattva, at the first ground, has two kinds of seeing. First, seeing suchness — namely, seeing self-benefit, seeing for the first time what was never seen before, now drawing near to enlightenment. Second, seeing the benefit of beings — namely, seeing benefit for others, being able, in every single moment, to mature a hundred beings. Through these two kinds of seeing, supreme joy arises — hence it is named the ground of joy.
Free of transgression, free of a different mind, this is named the ground free of stain: the bodhisattva, at the second ground, is free of two kinds of stain — free of the stain of breaking the precepts, and free of the stain of a mind turning to a different vehicle. Being free of these two stains, it is named the ground free of stain. As the Daśabhūmika-sūtra teaches: "We should attain, and should purify, the wisdom of all aspects — hence we diligently apply ourselves."
Seeking the Dharma, and the power to retain it, giving light, hence named the luminous: the bodhisattva, at the third ground, attains mastery over the power of absorption, able to seek and to retain measureless buddha-dharmas, attaining a great light of Dharma with which to give light to others. Since he is able, through the Dharma, to illuminate both himself and others, it is named the luminous ground.
The fuel of the afflictive and cognitive obstructions burned away, this is the ground of blazing wisdom: the bodhisattva, at the fourth ground, takes the wisdom of the factors of enlightenment as the very own-nature of a flame, and the afflictive and cognitive obstructions as the very own-nature of fuel. The bodhisattva at this ground is able to kindle the flame of wisdom and burn away the fuel of these two obstructions — hence it is named the ground of blazing wisdom.
Difficulty of two kinds, overcome, hence hard to conquer: the bodhisattva, at the fifth ground, faces two kinds of difficulty — the difficulty of diligently converting beings without vexation of mind, and the difficulty of beings not accepting conversion without vexation of mind. The bodhisattva at this ground is able to overcome these two difficulties, attaining victory over what is hard to conquer — hence it is named the ground hard to conquer.
Not abiding in the two dharmas, in view, constantly present, named face-to-face: the bodhisattva, at the sixth ground, resting on the power of wisdom, is able not to abide in either of the two dharmas of birth-and-death or nirvāṇa. Since this contemplative wisdom is constantly present before him, it is named the ground face-to-face.
The mixed path drawing near the one path, going far, named the far-going: the bodhisattva, at the seventh ground, draws near to the one vehicle's path — hence it is named going far. Question: who is it that goes far? Answer: it is the ultimate culmination of skillful means still exerting effort that is able to go this far — since it goes this far, it is named the far-going ground.
The notion of a mark, and the notion of no mark, effortlessly held, unmoved by either, the unmoved ground: the bodhisattva, at the eighth ground, has both the notion of a mark and the notion of signlessness still requiring effort, yet is moved by neither of these two notions — since he is free of being moved by either, it is named the unmoved ground.
The four unhindered forms of eloquence, wisdom, power, and skill, well spoken, hence called the ground of excellent wisdom: the bodhisattva, at the ninth ground, has the four unhindered forms of understanding at their most supreme — within a single instant, the beings of gods and humans of every kind throughout a trichiliocosm, each with different sounds, different meanings, and different questions, and the bodhisattva at this ground is able, with a single sound, to universally answer every question and resolve every doubt. Since his teaching is thereby excellent, it is named the ground of excellent wisdom.
The two gateways, like clouds spread everywhere, raining the Dharma, named the cloud of dharma: the bodhisattva, at the tenth ground, through the gateway of absorption and the gateway of dhāraṇī, gathers in every cause of habituation through hearing, filling the ālayavijñāna completely — just as drifting clouds fill the whole of empty space — and, with this cloud of habituation through hearing, is able, in every single moment, from every single mark, every single minor mark, and every single pore, to rain down a measureless, boundless rain of the Dharma, satisfying every being capable of conversion. Since he is thereby able to rain down the Dharma like a cloud, it is named the ground of the cloud of dharma. Question: the individual names having been explained, why is it called an abiding? Why is it called a ground?
For the sake of gathering every wholesome root,
delighting to abide — hence it is called an abiding;
the counting, the count, and fearlessness —
this, further, is why it is named a ground.
The exposition: for the sake of gathering every wholesome root, delighting to abide, hence it is called an abiding: the bodhisattva, in order to accomplish every kind of wholesome root, delights to abide, at every time, in every ground — hence the grounds are called abidings. The counting, the count, and fearlessness, this, further, is why it is named a ground: bhūmi is what is called a ground. "Bhū" carries the meaning of counting; "mi" carries the meaning of an actual count; and "ya" carries the meaning of fearlessness. The bodhisattva, wishing to advance to a higher ground, at each and every ground repeatedly cuts off obstructions and repeatedly attains merit — this is the meaning of counting. The grounds are measured by the number ten, and the bodhisattva, at each and every ground, knows he has cut off just so many obstructions, knows he has attained just so much merit, and knows this to be no falsehood — this is the meaning of an actual count. The higher ground is a place free of fear, since the bodhisattva, fearing to retreat and lose the merit of self-benefit and benefiting others while still on his own ground, advances to seek the higher ground — this is the meaning of fearlessness. Through these three meanings, it is called a ground. The bodhisattva's ten ground-names having been explained, the bodhisattva's four distinct ways of attaining a ground are next explained.
The tenfold sequence of names is worth reading for its shifting relationship to effort: the seventh ground's "far-going" is explicitly still a matter of skillful means "still exerting effort," while the eighth's "unmoved" is defined by being unmoved by even the subtlest remaining notion of effortful signlessness — the two grounds are adjacent, yet one names an achievement made through striving and the next names the cessation of striving itself as an achievement. Only after this hinge do the ninth and tenth grounds turn outward again, toward eloquence answering every possible question and clouds of Dharma raining down without limit — as though effortlessness, once secured at the eighth ground, is what actually makes boundless outward activity possible for the first time, rather than requiring more effort to sustain at greater scale.
The etymology of bhūmi into "bhū" (counting), "mi" (an actual count), and "ya" (fearlessness) is offered with the same confident, syllable-by-syllable analysis this treatise applied to sambhāra back in fascicle 11, and serves the same purpose: making a term's own sound carry the very content it names. A ground, on this account, is not merely a stage passed through but something whose name insists on being counted, verified as an actual count rather than a vague sense of progress, and approached without the fear that would keep a bodhisattva clinging to where he already stands.
11. Four Ways of Attaining a Ground; Four Kinds of Practice
偈曰：
由信及由行， 由達亦由成，
應知諸菩薩， 得地有四種。
釋曰：四種得地者，一由信得、二由行得、三由通達得、四由成就得。由信者，以信得諸地故，如信地中說。由行者，以正行得諸地故。諸菩薩於大乘法有十種正行：一書寫、二供養、三流傳、四聽受、五轉讀、六教他、七習誦、八解說、九思擇、十修習。此十正行能生無量功德聚，此行得地故名行得。通達者，通達第一義諦，乃至七地名通達。得成就者，八地至佛地名成就得。已說菩薩四種得地，差別次說菩薩四種修行差別。偈曰：
諸度諸覺分， 諸通及諸攝，
為大亦為小， 俱入亦俱成。
釋曰：總說一切菩薩行不過四種，一波羅蜜行、二菩提分行、三神通行、四攝生行。說波羅蜜行為求大乘眾生，說菩提分行為求小乘眾生，說神通行為令二種眾生得入佛法，說攝生行為令二種眾生成熟佛法。行住品究竟。
Through faith, and through conduct;
through penetration, and through accomplishment —
know that the bodhisattva
attains the grounds in four ways.
The exposition: the four ways of attaining a ground: attaining through faith, attaining through conduct, attaining through penetration, and attaining through accomplishment. Attaining through faith is attaining the grounds through faith, as explained in the chapter on faith. Attaining through conduct is attaining the grounds through correct conduct. The bodhisattva has ten kinds of correct conduct regarding the Mahāyāna teachings: copying them out, making offerings to them, spreading them, listening to and receiving them, reading them aloud, teaching them to others, reciting them from memory, expounding them, reflecting on and discerning them, and cultivating them. These ten correct conducts are able to give rise to a measureless accumulation of merit; attaining a ground through this conduct is called attaining through conduct. Penetration is penetrating the ultimate truth, named penetration through the seventh ground. And attainment through accomplishment is named accomplishment from the eighth ground through the buddha ground. The bodhisattva's four distinct ways of attaining a ground having been explained, the bodhisattva's four distinct kinds of practice are next explained.
The perfections, the factors of enlightenment;
the superknowledges, and the means of gathering —
for the great, and for the lesser;
both to enter, and both to accomplish.
The exposition: in sum, every bodhisattva practice amounts to no more than four kinds: the practice of the perfections, the practice of the factors of enlightenment, the practice of the superknowledges, and the practice of gathering beings. The practice of the perfections is taught for beings who seek the Mahāyāna; the practice of the factors of enlightenment is taught for beings who seek the Lesser Vehicle; the practice of the superknowledges is taught so that both kinds of beings come to enter the buddha-dharma; and the practice of gathering beings is taught so that both kinds of beings come to mature within the buddha-dharma. The chapter on conduct and abiding is complete.
The four kinds of practice, in this closing summary, are sorted by audience rather than by practitioner: the perfections belong to those who seek the Mahāyāna and the factors of enlightenment to those who seek the Lesser Vehicle, yet the superknowledges and gathering beings are taught to both alike, as the two practices that let either audience actually enter and mature within the buddha-dharma regardless of which teaching first drew them in. The chapter that has just spent ten sections mapping the bodhisattva's path in the most granular ground-by-ground detail anywhere in this treatise closes by insisting that this entire elaborate structure ultimately reduces to four practices — two vehicle-specific, two shared by both — a deliberately spare frame for everything that came before it.
12. Venerating the Buddha — the Four Minds, Liberation, Non-Contention, the Wisdom of Aspiration
釋曰：已說菩薩行住，次說禮佛功德。偈曰：
合心及離心， 不離利益心，
憐愍諸眾生， 救世我頂禮。
釋曰：此偈禮如來無量勝功德。合心者，是慈心，由與樂故。離心者，是悲心，由拔苦故。不離心者，是喜心，由恒悅故。利益心者，是捨心，由無染故。偈曰：
一切障解脫， 一切世間勝，
一切處遍滿， 心脫我頂禮。
釋曰：此偈禮如來三處勝功德。一切障解脫者，顯解脫勝，由一切惑障、一切智障得解脫故。一切世間勝者，顯制入勝，由心自在，隨其所緣隨意轉故。一切處遍滿者，顯遍入勝，由一切境中智遍滿故。由此三義，心於三處而得解脫，故說心解脫。偈曰：
能遮彼惑起， 亦能害彼惑，
染污諸眾生， 悲者我頂禮。
釋曰：此偈禮如來無諍勝功德。能遮彼惑起者，一切眾生應起煩惱，如來凡所作業能令不起。亦能害彼惑者，彼惑若已起，如來亦能令起對治方便。若餘人無諍，但能令他緣自不起煩惱，而不能令他起對治。如來無諍則不爾，非但令彼不起，亦能令彼起對治，是故為勝。染污諸眾生悲者我頂禮者，如來無諍三昧於一切染污眾生偏起憐愍，是故於彼名為悲者。偈曰：
無功用無著， 無礙恒寂靜，
能釋一切疑， 勝智我頂禮。
釋曰：此偈禮如來願智勝功德。如來願智由五事勝：一於起無功用、二於境不著、三於中無礙、四恒時寂靜、五能釋眾疑。由此五義，是故為勝。餘人願智，一非無功用，作意起故；二非無著，假定力故；三非無礙，少分知故；四非恒靜，非常定故；五不釋疑，有無知故。
The exposition: the bodhisattva's conduct and abiding having been explained, the merit of venerating the Buddha is next explained.
A mind that joins, and a mind that separates;
a mind that never separates, and a mind of benefit;
taking pity on every being —
to the world's savior, I bow my head.
The exposition: this verse venerates the Tathāgata's measureless, supreme merit. A mind that joins is the mind of loving-kindness, giving bliss. A mind that separates is the mind of compassion, removing suffering. A mind that never separates is the mind of sympathetic joy, constantly delighting. And a mind of benefit is the mind of equanimity, untainted.
Liberated from every obstruction;
supreme over every world;
pervading every place —
to this liberated mind, I bow my head.
The exposition: this verse venerates the Tathāgata's three places of supreme merit. Liberated from every obstruction displays the supremacy of liberation, liberated from every afflictive obstruction and every cognitive obstruction. Supreme over every world displays the supremacy of mastering entry, the mind's mastery turning at will regarding whatever object it takes. And pervading every place displays the supremacy of pervading entry, wisdom pervading every domain. Through these three meanings, the mind attains liberation in three places — hence it is called the liberated mind.
Able to block the arising of affliction;
able, too, to destroy that affliction —
toward beings defiled by it,
to the compassionate one, I bow my head.
The exposition: this verse venerates the Tathāgata's supreme merit of non-contention. Able to block the arising of affliction: whatever afflictions every being would otherwise give rise to, the Tathāgata's deeds, whatever they may be, are able to prevent from arising. Able, too, to destroy that affliction: should that affliction have already arisen, the Tathāgata is also able to cause the remedy against it to arise. Others' non-contention, by comparison, is able only to keep another from giving rise to affliction in their presence, but not to cause the other to give rise to the remedy. The Tathāgata's non-contention is not like this — not only does he prevent it from arising, he is also able to cause the remedy to arise; hence it is supreme. Toward beings defiled by it, to the compassionate one, I bow my head: the Tathāgata's concentration of non-contention gives rise, toward every defiled being, to a special pity — hence, with respect to them, he is named the compassionate one.
Effortless, and unattached;
unhindered, constantly still;
able to resolve every doubt —
to this supreme wisdom, I bow my head.
The exposition: this verse venerates the Tathāgata's supreme merit of the wisdom of aspiration. The Tathāgata's wisdom of aspiration is supreme through five matters: effortless in its arising; unattached to its object; unhindered within it; constantly still; and able to resolve every doubt. Through these five meanings, it is thereby supreme. Another's wisdom of aspiration, by contrast: first, it is not effortless, since it arises only through deliberate attention; second, it is not unattached, since it depends on the power of concentration; third, it is not unhindered, knowing only a small portion; fourth, it is not constantly still, not being in constant absorption; and fifth, it does not resolve doubt, since ignorance remains.
The chapter's opening shift in address — from the third-person exposition that has carried every fascicle of this treatise to a first-person "I bow my head" repeated at the close of every single verse from here on — is itself worth noting as a genre change, not merely a stylistic flourish. Twelve fascicles of analytical distinctions, refutations, and ground-by-ground catalogues give way, in this final chapter, to something closer to liturgy: each verse still carries the treatise's characteristic precision (five specific ways the wisdom of aspiration surpasses anyone else's, three specific places where the mind attains liberation), but that precision is now offered as praise rather than argument, addressed directly to its object rather than explained about it.
13. Unhindered Wisdom, and the Six Superknowledges
偈曰：
所依及能依， 於言及於智，
說者無礙慧， 善說我頂禮。
釋曰：此偈禮如來無礙勝功德。所說有二種：一所依、謂法；二能依，謂義。說具有二種：一方言、二巧智。如來於此所說及說具，慧常無礙，是故為勝。說者，即顯無礙業。開示有方，故名善說。偈曰：
能去及能聞， 知行知來去，
令彼得出離， 教授我頂禮。
釋曰：此偈禮如來神通勝功德。能去者，是如意通，能往彼彼所故。能聞者，是天耳通，能聞彼彼音故。知行者，是他心通，能知彼人心行差別故。知來者，是宿住通，能知彼人前世從此因來故。知去者，是生死通，能知彼人今世從此因去故。令彼得出離者，是漏盡通，能如實為彼說法故。
What is depended on, and what depends;
in language, and in wisdom;
the speaker's unhindered wisdom —
to this well-spoken one, I bow my head.
The exposition: this verse venerates the Tathāgata's supreme merit of unhindered understanding. What is spoken is of two kinds: what is depended on — namely, the teaching — and what depends on it — namely, the meaning. The means of speaking are of two kinds: language, and skillful wisdom. In both what he speaks and the means of his speaking, the Tathāgata's wisdom is constantly unhindered — hence it is supreme. The speaker displays precisely the function of this unhindered wisdom. Since his exposition has its own proper means, he is named the well-spoken one.
Able to go, and able to hear;
knowing conduct, knowing coming and going;
causing them to attain transcendence —
to this instructor, I bow my head.
The exposition: this verse venerates the Tathāgata's supreme merit of the superknowledges. Able to go is the superknowledge of miraculous power, able to go to wherever a being may be. Able to hear is the divine ear, able to hear whatever sound a being may make. Knowing conduct is knowledge of others' minds, able to know the distinct mental conduct of a being. Knowing coming is recollection of past lives, able to know from what cause a being came, in a former life, to this one. Knowing going is knowledge of death and rebirth, able to know from what cause a being will go, from this life, to the next. And causing them to attain transcendence is the knowledge of the exhaustion of the contaminants, able to teach them the Dharma exactly as it really is.
14. Marks and Signs, and the Four Purities
偈曰：
眾生若有見， 知定是丈夫，
深起淨信心， 方便我頂禮。
釋曰：此偈禮如來相好勝功德。一切眾生若有見者，即知如來是大丈夫，及於如來起淨信業，由以相好為方便故。偈曰：
取捨住變化， 定智得自在，
如此四清淨， 世尊我頂禮。
釋曰：此偈禮如來清淨勝功德。清淨四種：一身清淨、二緣清淨、三心清淨、四智清淨。取捨住者，顯身清淨，能於自身壽中若取若捨若住得自在故。變化者，顯緣清淨，能於諸境轉變起化得自在故。定者，顯心清淨，能於諸定出入得自在故。智者，顯智清淨，能知諸境無礙得自在故。
Whatever being sees him
knows for certain he is a great being;
giving rise to deep, pure faith —
to this skillful means, I bow my head.
The exposition: this verse venerates the Tathāgata's supreme merit of his marks and signs. Whatever being sees him at once knows the Tathāgata to be a great being, and gives rise to the deed of pure faith in him — this being accomplished through his marks and signs as skillful means.
Taking, relinquishing, abiding, transforming;
concentration, wisdom, mastery attained —
these four purities —
to the World-Honored One, I bow my head.
The exposition: this verse venerates the Tathāgata's supreme merit of purity. Purity is of four kinds: purity of the body, purity of the object, purity of the mind, and purity of wisdom. Taking, relinquishing, abiding displays purity of the body, mastery attained over taking on, relinquishing, or extending his own lifespan. Transforming displays purity of the object, mastery attained over transforming and manifesting change within any domain. Concentration displays purity of the mind, mastery attained over entering and leaving any absorption. And wisdom displays purity of wisdom, mastery attained over knowing every domain without hindrance.
Purity of the body defined as mastery over "taking on, relinquishing, or extending his own lifespan" is a striking claim easy to read past too quickly: it credits the Buddha with voluntary control over the basic fact of mortality itself, not merely equanimity in the face of it. Paired with the other three purities — object, mind, and wisdom — the four together describe mastery reaching every register a being could be subject to: how long one lives, what one's surroundings become, what state one's mind occupies, and what one's wisdom can know, leaving no dimension of ordinary constraint unaddressed.
15. The Ten Powers, Overcoming Māra's Four Deceptions
偈曰：
方便及歸依， 清淨與出離，
於此破四誑， 降魔我頂禮。
釋曰：此偈禮如來力勝功德。魔依四事破壞眾生。何者四事？一依方便誑惑眾生，言受用五塵得生善道不墮惡道。二依歸依誑惑眾生，言自在天等是歸依處餘處則非。三依清淨誑惑眾生，言世間諸定唯此清淨餘非清淨。四依出離誑惑眾生，言小乘道果唯此出離非有大乘。佛為破魔四事顯己十力。一以是非智力破魔第一事，由善方便可得生天，非惡方便故。二以自業智力破魔第二事，由自業生天，非依自在天等力故。三以禪定智力破魔第三事，由具知禪定解脫三昧三摩跋提故。四以後七智力破魔第四事，由下根等令離、上根等安置故。
Skillful means, and refuge;
purity, and transcendence —
breaking these four deceptions —
to this conqueror of Māra, I bow my head.
The exposition: this verse venerates the Tathāgata's supreme merit of power. Māra relies on four matters to destroy beings. What are these four? First, relying on skillful means to deceive beings, telling them that enjoying the five sensual objects leads to birth in a good destiny and not to falling into an evil one. Second, relying on refuge to deceive beings, telling them that Īśvara and the like are a place of refuge, and that no other place is. Third, relying on purity to deceive beings, telling them that, among every worldly absorption, only his own is pure, and no other is. Fourth, relying on transcendence to deceive beings, telling them that only the fruit of the Lesser Vehicle's path is transcendence, and that there is no such thing as the Mahāyāna. The Buddha displays his own ten powers in order to break these four matters of Māra's. First, with the power of the knowledge of what is and is not the case, he breaks Māra's first matter, since it is through good skillful means, not evil skillful means, that birth in a heaven can be attained. Second, with the power of the knowledge of one's own karma, he breaks Māra's second matter, since birth in a heaven comes through one's own karma, not through depending on the power of Īśvara or the like. Third, with the power of the knowledge of meditative concentration, he breaks Māra's third matter, since he fully knows the meditative absorptions, liberations, concentrations, and equipoises. And fourth, with the remaining seven powers of knowledge, he breaks Māra's fourth matter, causing those of lesser faculties to be freed and those of superior faculties to be established.
Māra's four deceptions are not crude denials of the Dharma but distortions that borrow its own vocabulary — skillful means, refuge, purity, transcendence — and redirect each toward a narrower or false object: real skillful means twisted into indulgence justified as harmless, real refuge redirected toward a single deity, real meditative purity narrowed to exclude every other tradition's attainment, and real transcendence shrunk to exclude the Mahāyāna outright. The Buddha's ten powers answer each distortion not by denouncing it but by simply supplying the accurate version of the very claim being twisted, which is presumably why the treatise frames this as breaking Māra's deceptions through knowledge rather than through combat.
16. The Four Fearlessnesses; Non-Protection; the Foundations of Mindfulness
偈曰：
於智亦於斷， 於離亦於障，
能說自他利， 摧邪我頂禮。
釋曰：此偈禮如來無畏勝功德。於智者，是說一切智無畏。於斷者，是說漏盡無畏。於離者，是說盡苦道無畏。於障者，是說障道無畏。此中智及斷是說自利功德，離及障是說利他功德。若諸外道難言：瞿曇非具一切智、非盡一切漏、說道不能盡苦、說障不能妨道。如來於此四難而能摧伏，故名無畏。偈曰：
在眾極治罰， 自無所護故，
離二染正住， 攝眾我頂禮。
釋曰：在眾極治罰自無所護故者，此禮如來不護勝功德，若自有所護，在眾不能說極治罰故。離二染正住者，此禮如來念處勝功德，離二染者無喜憂故。正住者，不忘念故。由此二種功德勝故，能攝於一切徒眾，此即是業。
Regarding wisdom, and regarding cessation;
regarding transcendence, and regarding obstruction;
able to teach the benefit of self and other —
to this vanquisher of deviance, I bow my head.
The exposition: this verse venerates the Tathāgata's supreme merit of fearlessness. Regarding wisdom is the fearlessness of teaching omniscience. Regarding cessation is the fearlessness of teaching the exhaustion of the contaminants. Regarding transcendence is the fearlessness of teaching the path that exhausts suffering. And regarding obstruction is the fearlessness of teaching what obstructs the path. Here, wisdom and cessation are the merit spoken of as self-benefit; transcendence and obstruction are the merit spoken of as benefiting others. Were outsiders to challenge him, saying: Gautama does not possess omniscience, has not exhausted every contaminant, the path he teaches cannot exhaust suffering, and the obstruction he teaches cannot actually hinder the path — the Tathāgata is able to overcome these four challenges; hence he is named fearless.
Rebuking to the utmost, before the assembly,
since he himself has nothing to guard;
free of two taints, correctly abiding —
to this gatherer of the assembly, I bow my head.
The exposition: rebuking to the utmost before the assembly, since he himself has nothing to guard: this venerates the Tathāgata's supreme merit of having nothing to protect, since, were there anything of his own he needed to protect, he could not rebuke to the utmost before the assembly. Free of two taints, correctly abiding: this venerates the Tathāgata's supreme merit of the foundations of mindfulness — free of two taints means free of both delight and distress; correctly abiding means never losing mindfulness. Through the supremacy of these two merits, he is able to gather in every one of his following — this is their function.
Having nothing to protect is offered here as the actual precondition for the Buddha's capacity to rebuke without restraint — not a virtue alongside his teaching but the mechanism that makes uncompromising correction possible in the first place. Anyone who still has a reputation, position, or self-image to shield will, to some degree, calibrate criticism to avoid damaging it; the treatise's claim is that the Buddha's rebuke can be "to the utmost" specifically because no such calibration is required, there being nothing left that a harsh truth could cost him.
17. Omniscience in Every Conduct; Never Forgetting; Great Compassion
偈曰：
行住一切處， 無非一切智，
由斷一切習， 實義我頂禮。
釋曰：此偈禮如來斷習勝功德。如來於一切處一切時行住等事，無非一切智威儀，由具斷一切煩惱習故。若無一切智者，煩惱雖盡而習不盡，於行住時或逢奔車逸馬即被損害，由非一切智威儀故。如來無此事，由實有一切智故。偈曰：
利益眾生事， 隨時不過時，
所作恒無謬， 不忘我頂禮。
釋曰：此偈禮如來不忘勝功德。如來作利益眾生事，恒得其時不過其時，此是不忘法業。如來所作，一切時皆實不虛，此是不忘法自性。偈曰：
晝夜六時觀， 一切眾生界，
大悲具足故， 利意我頂禮。
釋曰：此偈禮如來大悲勝功德。如來以大悲故，晝夜六時觀察眾生誰退誰進，未起善根者令其得起、已起善根者令其增進。雖日六時，而實一切時恒轉法輪，由大悲具足故，此即大悲業。於一切眾生常起利益意，此是大悲自性。
In every place, whether walking or standing still,
never without omniscient wisdom,
through having cut off every habitual trace —
to this true meaning, I bow my head.
The exposition: this verse venerates the Tathāgata's supreme merit of having cut off every habitual trace. The Tathāgata, in every place and at every time, whether walking, standing, or in any other bearing, is never without the bearing of omniscient wisdom, being complete in having cut off every habitual trace of the afflictions. Were one without omniscient wisdom, though the afflictions themselves might be exhausted, their habitual traces would not be, and in walking or standing one might, on encountering a bolting cart or a runaway horse, come to harm — this being a bearing not of omniscient wisdom. The Tathāgata has no such thing, since he truly possesses omniscient wisdom.
The matter of benefiting beings,
following its own time, never missing that time;
what he does is constantly without error —
to this unforgetting one, I bow my head.
The exposition: this verse venerates the Tathāgata's supreme merit of never forgetting. The Tathāgata's deeds of benefiting beings constantly meet their proper time, never missing that time — this is the function of never forgetting. The Tathāgata's every deed is, at every time, entirely real, never false — this is the own-nature of never forgetting.
Through the six watches of day and night, observing
the entire realm of every being,
complete with great compassion —
to this benevolent intent, I bow my head.
The exposition: this verse venerates the Tathāgata's supreme merit of great compassion. The Tathāgata, through great compassion, observes, through the six watches of day and night, which beings are retreating and which are advancing, causing those whose wholesome roots have not yet arisen to give rise to them, and those whose wholesome roots have already arisen to increase them. Though spoken of as six watches, in reality he constantly turns the wheel of the Dharma at every single time, being complete with great compassion — this is the function of great compassion. Constantly giving rise to benevolent intent toward every being — this is the own-nature of great compassion.
The bolting-cart example anchoring the first verse is unusually concrete for this treatise's typically abstract register, and its very ordinariness is the argument: an ordinary arhat, having exhausted the afflictions themselves but not their habitual traces, could still be startled or physically endangered by a sudden mundane hazard, since the trace of a reflex outlives the affliction that once produced it. Cutting off habitual traces entirely, not merely the afflictions that generated them, is what the treatise credits with making every single bodily bearing, in any place and at any time, an expression of omniscient wisdom rather than an occasional, unguarded lapse.
18. The Eighteen Unique Buddha-Dharmas
偈曰：
由行及由得， 由智及由業，
於一切二乘， 最上我頂禮。
釋曰：此偈禮如來不共勝功德。如來有十八不共法：一身無失、二口無失、三念無失、四無異想、五無不定心、六無不知已捨、七欲無減、八精進無減、九念無減、十慧無減、十一解脫無減、十二解脫知見無減、十三智知過去無著無礙、十四智知未來無著無礙、十五智知現在無著無礙、十六身業隨智慧行、十七口業隨智慧行、十八意業隨智慧行。此中由行者，攝初節六不共。由得者，攝第二節六不共。由智者，攝第三節三不共。由業者，攝第四節三不共。一切聲聞緣覺於餘一切眾生為上，如來由此四事不共故於彼上復上，故名最上。
Through conduct, and through attainment;
through wisdom, and through function;
supreme over the two vehicles entirely —
to this supreme one, I bow my head.
The exposition: this verse venerates the Tathāgata's supreme merit of the unique qualities. The Tathāgata has eighteen unique dharmas: no fault of body; no fault of speech; no fault of mindfulness; no notion of difference; no mind lacking concentration; no letting anything go without knowing it; no diminishing of aspiration; no diminishing of diligence; no diminishing of mindfulness; no diminishing of wisdom; no diminishing of liberation; no diminishing of the knowledge and vision of liberation; wisdom knowing the past without attachment and without hindrance; wisdom knowing the future without attachment and without hindrance; wisdom knowing the present without attachment and without hindrance; bodily deeds that follow wisdom; verbal deeds that follow wisdom; and mental deeds that follow wisdom. Here, through conduct encompasses the first six unique qualities; through attainment encompasses the second six; through wisdom encompasses the third three; and through function encompasses the fourth three. Every śrāvaka and pratyekabuddha is already supreme over every other being, yet the Tathāgata, through these four unique matters, is supreme even above them — hence he is named supreme.
The eighteen unique qualities fall into four groups of unequal size — six of conduct, six of attainment, three of wisdom, three of function — and the grouping is worth noticing as a structure rather than an arbitrary tally: conduct and attainment together cover twelve items, twice as many as wisdom and function combined, suggesting this list weighs the sheer absence of any fault or diminishment more heavily than the three modes of unobstructed knowing or the three modes of wisdom-guided action that follow from it. Even a supreme wisdom, on this accounting, is built on a longer foundation of things that simply never go wrong in the first place.
19. The Wisdom of All Aspects — the Three Bodies; the Perfections Fulfilled
偈曰：
三身大菩提， 一切種得故，
眾生諸處疑， 能除我頂禮。
釋曰：此偈禮如來種智勝功德。三身者，一自性身、二受用身、三化身，此說種智自性。問：此智於一切境知一切種復云何？答：一切眾生於一切處生疑，此智能斷，此說種智業。偈曰：
無著及無過， 無穢亦無息，
無動無戲論， 清淨我頂禮。
釋曰：此偈禮如來度滿勝功德。無著者，於諸資財無所染故。無過者，於身等業永無垢故。無穢者，世法諸苦不濁心故。無息者，少有所得不即住故。無動者，心恒寂靜不散亂故。無戲論者，一切法中所有分別皆不行故。如來此六圓滿，具離六障，故名清淨。
The three bodies, and great enlightenment,
attained in every aspect —
beings' doubts, in every place,
able to be removed — I bow my head.
The exposition: this verse venerates the Tathāgata's supreme merit of omniscient wisdom of all aspects. The three bodies — the intrinsic-nature body, the enjoyment body, and the transformation body — this describes the own-nature of this omniscient wisdom. Question: how does this wisdom know every aspect regarding every domain? Answer: it is able to cut off whatever doubt arises for any being, in any place — this describes the function of this omniscient wisdom.
Unattached, and without fault;
unstained, and never resting;
unmoved, and free of idle speculation —
to this purity, I bow my head.
The exposition: this verse venerates the Tathāgata's supreme merit of the fulfilled perfections. Unattached is being untainted by any resource or possession. Without fault is being forever free of any stain in his bodily and other deeds. Unstained is that the sufferings of worldly dharmas cannot cloud his mind. Never resting is not settling for even the slightest attainment. Unmoved is that his mind is constantly still, never scattered. And free of idle speculation is that no discrimination whatsoever operates regarding any dharma. The Tathāgata, complete in these six, is free of six obstructions — hence he is named pure.
Never resting, defined as not settling for even the slightest attainment, is a demanding standard to apply to a figure the treatise elsewhere describes as having already reached the ultimate — buddhahood itself, the very endpoint of every ground and every perfection. The apparent tension dissolves once "resting" is read specifically as complacency with a partial result rather than as the absence of a genuine completion: buddhahood is complete, but nothing about that completion is described as a state one could then relax into, since relaxing into any attainment, however great, is precisely the fault this perfection is defined against.
20. The Six Marks of Buddhahood, and the Treatise's Close
偈曰：
成就第一義， 出離一切地，
於他得尊極， 解脫諸眾生，
無盡等功德， 現在皆具足，
世見眾亦見， 不見人天等。
釋曰：此二偈禮如來佛相勝功德。此中略說佛相有六種：一體、二因、三果、四業、五相應、六差別。由此六種表知是佛，故說佛相。成就第一義者，此是體相，由真如最清淨第一義成就故。出離一切地者，此是因相，由出離一切菩薩地故。於他得尊極者，此是果相，由於一切眾生中得第一故。解脫諸眾生者，此是業相，由能令一切眾生得解脫故。無盡等功德現世皆具足者，此是相應相。世見眾亦見不見人天等者，此是差別相。世見者，謂種種世界皆見，此是化身。眾亦見者，謂佛大弟子眾亦見，此是受用身。不見者，謂人天等一切時不見，此是自性身。此即三身差別。敬佛品究竟。
大乘修多羅莊嚴論極清淨時說已究竟。
Accomplishing the ultimate truth;
transcending every ground;
attaining the utmost honor above all others;
liberating every being;
inexhaustible and every other merit,
presently, all complete;
the world sees him, the assembly too sees him,
yet gods and humans and the rest do not see him.
The exposition: these two verses venerate the Tathāgata's supreme merit of the marks of buddhahood. Here, the marks of buddhahood are briefly said to be of six kinds: essence, cause, fruit, function, correspondence, and distinction. Through these six kinds, one is shown to know that this is a buddha — hence they are called the marks of buddhahood. Accomplishing the ultimate truth is the mark of essence, accomplished through suchness in its utmost purity as the ultimate truth. Transcending every ground is the mark of cause, transcending every bodhisattva ground. Attaining the utmost honor above all others is the mark of fruit, attaining what is foremost among every being. Liberating every being is the mark of function, being able to cause every being to attain liberation. Inexhaustible and every other merit, presently, all complete is the mark of correspondence. The world sees him, the assembly too sees him, yet gods and humans and the rest do not see him is the mark of distinction. The world sees him means that he is seen throughout every manner of world — this is the transformation body. The assembly too sees him means that the Buddha's great disciples also see him — this is the enjoyment body. And does not see him means that gods, humans, and the rest never, at any time, see him — this is the intrinsic-nature body. This is the distinction among the three bodies. The chapter on venerating the Buddha is complete.
The Mahāyānasūtrālaṃkāra, spoken at a time of utmost purity, is now complete.
The final mark — the world sees him, the assembly sees him, yet gods and humans do not — closes the treatise on a deliberate asymmetry rather than a simple summary, and it retroactively reframes the three bodies discussed throughout these last two fascicles as a claim about visibility itself, not merely about metaphysical status. The transformation body is what any world can see; the enjoyment body is visible only to the Buddha's own assembly of advanced disciples; and the intrinsic-nature body is, by this final verse's own account, never seen at all, by anyone, at any time — which means the treatise ends not by describing what the Buddha ultimately is, but by marking the exact point past which description gives way to what remains permanently unseen.
The closing line — "spoken at a time of utmost purity, is now complete" — is the source text's own colophon, not this site's addition, and it is worth letting stand exactly as terse as the original leaves it. Thirteen fascicles that opened with why the Mahāyāna is even the Buddha's genuine word, and ran through the lineage, the perfections, the ten grounds, momentary destruction, the refutation of a real self, and the Buddha's own eighteen unique qualities, end on a single unadorned sentence announcing that the exposition itself, not any character within it, has reached its own conclusion.
Fascicle 13 Complete — The Mahāyānasūtrālaṃkāra Complete
行住品第二十三 gives the bodhisattva's path its most systematic ground-by-ground treatment anywhere in this treatise: five marks, the comparative weighting of householder against renunciant conduct, five extremely vast minds, four ways of gathering beings, four kinds of taking birth, eleven abiding-marks running one to a ground with the buddha ground itself counted as an eleventh, ten names built from exactly what each ground overcomes, training and fruit and the purification of the uncontaminated five aggregates laid across the same ten grounds, the accomplished and not-yet-accomplished distinction reconciled through emptiness itself, ten marks that recur in full at every single ground, sixteen marks revealing a ten-perfection scheme running beneath the treatise's more familiar six, five merits belonging to each perfection at each ground, and finally the ten ground-names themselves — joy, freedom from stain, the luminous, blazing wisdom, hard to conquer, face-to-face, the far-going, the unmoved, excellent wisdom, and the cloud of dharma — each explained through its own individual etymology, closing with the etymology of bhūmi itself.
敬佛品第二十四 then turns the entire treatise's register from exposition to direct address, closing on a sustained sequence of verses that venerate the Buddha's qualities one at a time: the four immeasurable minds, the mind's threefold liberation, non-contention, the fivefold-supreme wisdom of aspiration, unhindered understanding, the six superknowledges, his marks and signs, the four purities, the ten powers that overturn each of Māra's four specific deceptions, the four fearlessnesses, having nothing left to protect, the foundations of mindfulness, omniscience in every bodily bearing, never forgetting, great compassion observing every being through the six watches of day and night, the eighteen unique buddha-dharmas, the wisdom of all aspects expressed through the three bodies, and the six perfections in their final, fulfilled purity — before closing on the six marks of buddhahood itself and the source text's own formal declaration that the exposition is complete. Thirteen fascicles after Fascicle 1 opened by establishing that the Mahāyāna is genuinely the Buddha's own word, the Mahāyānasūtrālaṃkāra — Asaṅga's ornament of the Mahāyāna sūtras, in Prabhākaramitra's Tang-dynasty translation — reaches, on this site, its own complete English translation.