Commentary on the Mahāyāna-saṃgraha (攝大乘論釋)

Commentary on the Mahāyāna-saṃgraha, Volume 1

Composed by Bodhisattva Vasubandhu

Tripitaka Master Xuanzang's Imperial Translation

Chapter 1: The General Outline

Exposition: In the *Mahayana Abhidharma Sutra*, before the Bhagavan, the bodhisattvas who have already skillfully entered the Mahayana teach to reveal the greatness of the Mahayana’s essence. That is, based on the Mahayana, the Buddhas, the World-Honored Ones, have ten supreme aspects expressed through supremely excellent teachings.

Explanation: What is this based on? What reason leads to this statement? The vast and profound nature of ultimate reality—if it were not for the power of all Buddhas and Bodhisattvas, who could compose commentary on it? And why does this treatise begin in exactly this way? Without citing the words of the *Abhidharma Mahāyāna Sūtra*, one cannot understand that this treatise is a sacred teaching. Therefore, it is for this purpose. Also, to clarify the name of the scripture—just as we say *The Ten Grounds Sūtra*—we begin with the words "Thus have I heard from the *Abhidharma Mahāyāna Sūtra*." Furthermore, there is another reason: to show that this scripture is a sacred teaching, we state at the outset: "Thus have I heard from the *Abhidharma Mahāyāna Sūtra*." This treatise is composed for a purpose: to enlighten those who do not know. To indicate the specific name of the teaching, we mention "Abhidharma." To indicate the general name, we mention "Sūtra." To distinguish it from the *Abhidharma* of the Hearers, we add "Mahāyāna." Even today, there exist *Abhidharma* texts that are not spoken by the Noble Ones—for example, some are composed by ordinary people through their own analytical insight, erroneously claimed as the Buddha’s *Abhidharma*, or attributed to Hearers, or created by worldly intellect. Furthermore, the phrase "Mahāyāna Sūtra" is used to distinguish it from the Hearers’ scriptures and to show that it belongs to the Bodhisattva collection. The mention of "Abhidharma" again indicates that it is included within the Sūtra collection of one’s own tradition, thereby eliminating one’s own confusion. The Vinaya collection refers to the afflictions of Bodhisattvas in the Mahāyāna, since the various discriminations of Bodhisattvas are considered afflictions. This does not contradict the supreme *Abhidharma*, whose characteristic is vast and profound.

The Three Treasuries here are: first, the Sutra Treasury; second, the Vinaya Treasury; third, the Abhidharma Treasury. These three Treasuries, due to the distinction between the Lower Vehicle and the Higher Vehicle, become two Treasuries: first, the Sravaka Treasury; second, the Bodhisattva Treasury. Why are these three and two called "Treasuries"? Because they can contain and hold, meaning they contain and hold all meanings that should be known.

Now, what are the reasons for establishing the Three Baskets? They are established based on nine reasons:

To counter doubt, the Sūtra Basket is established. When there is doubt about any particular meaning, it decisively explains that meaning.

To counter two extremes of indulgence, the Vinaya Basket is established. It prohibits the wrong enjoyment of sensual pleasures, and allows blameless enjoyment free from self-mortification.

To counter attachment to personal views, the Abhidharma Basket is established. It clearly illuminates all phenomena without distortion.

Furthermore: to teach the three trainings, the Sūtra Basket is established. To accomplish higher ethical discipline and higher mind, the Vinaya Basket is established—upholding precepts brings no regret and gradually leads to meditative concentration. To accomplish higher wisdom, the Abhidharma Basket is established—it allows choosing and discerning the undistorted truth.

Furthermore: to explain the meaning of the teachings, the Sūtra Basket is established. To fulfill the meaning of the teachings, the Vinaya Basket is established—those who diligently practice to tame afflictions can thereby comprehend the teachings. To skillfully choose and discern the meaning of the teachings, the Abhidharma Basket is established.

Thus, for these nine reasons, the Three Baskets are established.

All these are for the sake of liberation from birth and death. How do they bring liberation? Through hearing, reflection, calm, and penetration—one attains liberation. By hearing and studying, one cultivates the mind. By contemplating, one awakens. By practicing calm abiding (śamatha), one becomes serene. By realizing insight (vipaśyanā), one penetrates the truth. Thus liberation is achieved.

In brief, each of the three Baskets—Sūtra, Vinaya, and Abhidharma—has four meanings. A bodhisattva who fully understands them attains omniscience. A śrāvaka who understands even just one verse of them can still put an end to defilements.

What are these four meanings for each Basket?

The Sūtra Basket, because it threads and penetrates, is defined by: basis, mark, phenomena, and meaning.

- **Basis**: Where, through what, and for whom a teaching is given. - **Mark**: The mark of conventional truth and the mark of ultimate truth. - **Phenomena**: Aggregates, elements, sense bases, dependent origination, truths, nutriments, meditative absorptions, immeasurables, formless attainments, liberations, spheres of mastery, spheres of totality, enlightenment factors, liberating knowledges, and non-contention. - **Meaning**: That which accords with hidden intent.

The Abhidharma Basket is known for: opposing, enumerating, subduing, and penetrating.

- **Opposing**: It is called "the higher teaching." It is directed toward non-abiding nirvāṇa, explaining truths, enlightenment factors, and gates of liberation. - **Enumerating**: It is called "the repeating teaching." For each phenomenon, it repeatedly explains terms, self-nature, general characteristics, and their countless distinctions. - **Subduing**: It is called "the defeating teaching." With complete reasoning and structure, it overcomes other doctrines. - **Penetrating**: It is called "the clarifying teaching." It elucidates and clarifies the meaning of the Sūtras.

The Vinaya Basket is known by: offense, arising, purification, and liberation.

- **Offense**: The five categories of offenses. - **Arising**: Offenses arise due to ignorance, heedlessness, strong afflictions, and lack of respect. - **Purification**: Purification occurs through sincere intention and not by punishment, similar to receiving precepts. - **Liberation**: There are seven types of liberation: (1) Confessing offenses face-to-face with another. (2) Accepting punishment, such as undergoing training. (3) Temporarily restricting activities; once a rule is set, later circumstances may allow exceptions. (4) Collective cessation, where a harmonious saṅgha rescinds a rule. (5) Transformation of the basis—monks or nuns changing their bodily form and abandoning gender-based rules. (6) True insight—realizing special contemplations, like the summary verses on conditioned phenomena. (7) Natural attainment—by seeing the truth, one naturally becomes free from minor and ancillary offenses.

The Vinaya also has four aspects: (1) **Person**: The Buddha prescribed training rules based on certain individuals. (2) **Establishment**: After someone's transgression, the Teacher convenes the saṅgha and establishes the training rules. (3) **Explanation**: After establishing the training rules, the earlier brief instructions are elaborated. (4) **Decision**: Here, it is judged whether an action is an offense or not.

Now we shall explain the text. The phrase "Bhagavan" at the beginning shows respect for a revered being, so no further explanation is needed. "Those who have well entered the Mahayana" refers to those who have attained the excellent qualities such as dharanis, and because of these qualities, they can correctly uphold and clearly teach both the meaning and the words—thus they are called bodhisattvas. For what purpose is this said? It is said to reveal the greatness of the Mahayana. The word "reveal" means to disclose the truly vast nature of the Mahayana. "By relying on the Mahayana" means depending on the Mahayana as the basis from which the teaching arises.

The phrase "the ten distinct features of the sublime discourse" means that because of these ten distinct features, the discourse itself is sublime. The word "sublime" carries a sense of distinction, indicating a mutual relationship, as in "this meaning is superior to that." It can also mean "foremost," or refer to difference in kind: because the meaning (cause) is sublime, the words (result) are also sublime. Now we shall explain these ten specific features.

This treatise states: 1. The supreme teaching on the groundwork of consciousness. 2. The supreme teaching on the nature of perceived reality. 3. The supreme teaching on entering into the nature of reality. 4. The supreme teaching on the causes and results of that entry. 5. The supreme teaching on the stages of cultivating those causes and results. 6. The supreme teaching on higher ethical discipline within those stages. 7. The supreme teaching on higher meditative concentration within those stages. 8. The supreme teaching on higher wisdom within those stages. 9. The supreme teaching on the abandonment of defilements as the outcome. 10. The supreme teaching on the wisdom that is the outcome.

Through these statements found in the scriptures of the Buddhas and World-Honored Ones, the Mahayana is shown to be the true word of the Buddha.

Explanation: The phrase "Sublime Words about the Sublime Support of Knowledge" means: That which should be known is called "knowledge"—that is, the defiled and pure phenomena, which are the three intrinsic natures. "Support" here means the basis. This support of knowledge is itself sublime, therefore it is called "Sublime Support of Knowledge." Because it is sublime, the words about it are also sublime. This support is the *Alaya Consciousness* (Storehouse Consciousness)—this is a possessive compound. The same applies to the phrase "Sublime Words about the Fruit of Wisdom": The Fruit of Wisdom is itself sublime, so it is called "Sublime Fruit of Wisdom."

"Nature of the Known" refers to the intrinsic essence of what is known. What is known is itself the characteristic, so it is called "Nature of the Known"—that is, the three intrinsic natures.

"Entering the Nature of the Known" refers to whether one can enter or has properly entered the nature of the known—that is, the nature of mere consciousness.

"Cause and Effect of Entering" means: That which enables one to enter is called "entering," which is the principle of realization of mere consciousness. The "cause" refers to mundane perfections (paramitas) such as giving, practiced during the preparatory stage. The "effect" refers to supramundane perfections attained at the stage of direct realization.

"Distinctions in the Practice of that Cause and Effect" means: In that cause and effect, there are distinctions in practice. "Practice" here means repeated cultivation. This repeated cultivation progressively becomes more sublime across the stages, hence "distinctions"—that is, the ten bodhisattva stages.

In these distinctions of practice, "Higher Discipline" means: Learning based on ethical precepts within the ten stages, which is also called "Higher Discipline." It refers to all the vows of a bodhisattva, where one no longer intends to commit any unwholesome actions.

"Higher Mind" means: The inner mind, or learning based on the mind, which is called "Higher Mind"—that is, all states of meditative concentration (samadhi).

"Higher Wisdom" means: The wisdom that leads to realization is called "Higher Wisdom," or learning based on wisdom is called "Higher Wisdom"—that is, the non-conceptual wisdom.

"Sublime Severance" means: The supreme and distinct state of inwardly abandoning both afflictive and cognitive obstructions—that is, the non-abiding nirvana.

"Sublime Words about Sublime Wisdom" means: Unobstructed wisdom is called "Sublime Wisdom." The non-conceptual wisdom has objects to overcome, but the Buddha's wisdom has already abandoned all obstructions and latent tendencies. Therefore, compared to that non-conceptual wisdom, the Buddha's wisdom is called "Sublime Wisdom."

The Treatise states: In what way is the superiority of the Mahayana revealed? Through these ten points, which are never found in the teachings of the Śrāvaka Vehicle, but are extensively discussed in the Mahayana, they are as follows:

1. The Ālayavijñāna, known as the foundation of all conditioning, is called the "basis of the knowable." 2. The three intrinsic natures: (a) dependent nature, (b) imputed nature, and (c) perfected nature, are called the "characteristics of the knowable." 3. The nature of consciousness-only, is called the "entry into the characteristics of the knowable." 4. The six perfections (pāramitā), are called the "causes and effects of entering that path." 5. The ten stages of the Bodhisattva, are called the "stages of cultivation in that cause and effect." 6. The Bodhisattva precepts, are called the "superior moral discipline in this context." 7. Various deep samādhis, such as the Lion’s Roar Samādhi and the Akāśagarbha Samādhi, are called the "superior mind in this context." 8. Non-discriminative wisdom, is called the "superior wisdom in this context." 9. Non-abiding Nirvāṇa, is called the "result of cessation in this context." 10. Three Buddha bodies: (a) the Dharmakāya, (b) the Saṃbhogakāya, and (c) the Nirmāṇakāya, are called the "result of wisdom in this context."

Thus, these ten points reveal that the Mahayana is distinct from the Śrāvaka Vehicle and also show that it is supreme. The World-Honored One taught these exclusively for Bodhisattvas. Therefore, it should be understood that the Buddhas and World-Honored Ones, relying solely on the Mahayana, have spoken the most excellent and profound teachings with these ten supreme aspects.

Explanation: “How does it reveal?” This asks about the meaning of the conditions. The six perfections are called the substance of the cause and result of entry into that path. This is because when entering the three intrinsic natures through the nature of mere cognition, the worldly perfections such as giving are called the pure cause, as they can lead to the arising of the supramundane. Once one enters the stages, those same perfections become supramundane and are called the pure result.

The ten bodhisattva stages are called the substance of the stages which are the distinctions in cultivation of that cause and result. The ten stages are the distinctions in cultivation of the two stages—cause and result—of the perfections mentioned earlier. Non-discriminative wisdom is called the substance of the higher wisdom within this. For hearers, freedom from the four distorted views is called non-discrimination; for bodhisattvas, freedom from discrimination of all phenomena is called non-discrimination. The difference between these two kinds of non-discrimination is as such.

Unwavering nirvana is called the substance of the cessation of that path’s result. It is the result of the three trainings, hence called the result of that path. That result is cessation, hence called the cessation of that result. This nature is called the substance of the cessation of that path’s result, meaning the abandonment of both the afflictive and cognitive obstructions.

The three Buddha bodies are called the substance of the wisdom of that path’s result. They are the result of the three trainings, hence called the result of that path. That result is wisdom, hence called the wisdom of that result. This nature is called the substance of the wisdom of that path’s result. In this, if there were no fundamental body, there would be no dharma body, like the eye faculty. If there were no dharma body, there would be no enjoyment body, like eye consciousness. One should know that the support and the supported here are illustrated by this analogy. If there were no enjoyment body, the bodhisattvas who have entered the great stages would have no enjoyment of the dharma’s bliss. If there were no enjoyment of the dharma’s bliss, the provisions for enlightenment would not be complete, like seeing forms. If there were no transformation body, the bodhisattvas in the stage of resolute understanding, the hearers, and others with inferior understanding would have no initial aspiration. Therefore, three bodies necessarily exist.

This reveals how the Great Vehicle differs from the Hearer Vehicle, because the Hearer Vehicle does not teach this. It also reveals the supremacy, showing that within the Great Vehicle, this is also supreme.

The treatise states: Additionally, how do these ten distinct and supreme features of the Buddha's teachings show that the Great Vehicle is truly the word of the Buddha, and refute the idea that the Vehicle of the Hearers is itself the Great Vehicle? Because these ten points are never taught in the Vehicle of the Hearers, yet are taught everywhere in the Great Vehicle. These ten points are what most effectively lead to the nature of great enlightenment, are well established, and are completely coherent—they are the means to attain the knowledge of all things. As the two verses say: