Illuminating the Intent

Thus this bodhisattva on the sixth ground, who on this basis sees the profound truth of dependent origination of mere conditionedness, attains true cessation because of his dwelling in the most excellent perfection of wisdom.

Prior to this, such as on the fifth ground, the bodhisattva did not attain such cessation, for he has not reached superiority in the excellent perfection of wisdom.

One cannot attain the cessation through excellence in the first five perfections alone.

This ground is called The Manifest (1) because here, on the basis of superiority in wisdom, the reflection-like ultimate nature of things becomes manifest, (2) because on the fifth ground the bodhisattva took the true paths as his object, and (3) because the bodhisattva now turns to the attributes of perfect buddhahood.

However, the description of how “on the fifth ground the bodhisattva took the true path as his object” simply refers to the last of the four truths.

The meaning, in other words, is that the bodhisattva on the fifth ground became versed in the coarse and subtle aspects of the four noble truths, and on the sixth ground, the wisdom versed in the four truths comes to full realization.

Thus the meaning here is that, on the basis of full realization of these two trainings in wisdom, the four noble truths and dependent origination have come to be manifestly known by the bodhisattva.

Since the three trainings in wisdom [illusion-like reality, the four noble truths, and the twelve links of dependent origination] are fully realized on this ground;

given that the more distinctly superior one’s tranquility the more distinctly superior will be one’s insight;

and given how on the fifth ground the bodhisattva attained the most excellent perfection of meditative absorption, so here on the sixth ground, the perfection of wisdom comes to be most excellent.

Therefore it is from this ground onward that the special form of absorption into cessation is attained.

The Precious Garland states: