大乘起信論

Treatise:

Wishing to arouse pure faith in the Mahayana, end the dark doubts and false attachments of sentient beings, and ensure that the Buddha-lineage continues without interruption, this treatise is composed.

There is a Dharma capable of giving rise to the Mahayana faculty of faith; therefore, that Dharma must be explained.

The explanation is divided into five parts:

1. The causes for composing the treatise.

2. Establishing the meaning.

3. Explanation.

4. Cultivation of faith.

5. Benefits.

Here, the section on the causes has eight points:

1. The general purpose is to enable sentient beings to leave suffering and attain happiness, not to seek offerings or material gain.

2. To clarify the fundamental true meaning of the Tathagata so that sentient beings may understand it correctly.

3. To enable sentient beings whose wholesome roots have matured, whose faith is irreversible, and who are capable of undertaking the Mahayana Dharma to do so.

4. To enable sentient beings with few wholesome roots to arouse irreversible faith.

5. To enable sentient beings to eliminate karmic hindrances, discipline their own minds, and become free from the three poisons.

6. To enable sentient beings to cultivate calming and insight correctly according to the Dharma, thereby counteracting the faults of the minds of ordinary beings and followers of the Hinayana.

7. To enable sentient beings to contemplate in accordance with the Mahayana Dharma, be born in the presence of a Buddha, and certainly never regress from faith in the Mahayana.

8. To clarify the benefits of faith and delight in the Mahayana and exhort all sentient beings to take refuge in it.

Although the meanings stated above are fully present in the Mahayana sutras, the capacities and aspirations of those to be taught are not the same, and the conditions by which they understand differ; therefore, this treatise is composed.

How is this so?

When the Tathagata was in the world, the sentient beings who received his teaching had keen faculties, while the Buddha's form and mind were supremely excellent. A single utterance of the Buddha contained boundless meanings; therefore, no treatise was necessary.

After the Buddha's nirvana, some could, through their own ability, read only a few sutras yet understand many meanings. Some had to apply themselves to reading the sutras extensively before they could understand. Some, lacking the power of wisdom, could understand only by relying upon others to explain matters at length. Still others, themselves lacking the power of wisdom and fearing lengthy discourses and extensive learning, desired only a concise treatise that would encompass vast meanings so that they might personally practice. For the sake of this last group, I now compose this treatise, briefly gathering the boundless, extremely profound, and supremely excellent meanings of the Tathagata.

What is the section on establishing the meaning?

In brief, the Mahayana has two aspects: that which is the Dharma and the meaning of the Dharma.

That which is the Dharma is the mind of all sentient beings.

This mind encompasses all worldly and supramundane dharmas. Through this mind, the meaning of the Mahayana is revealed. The aspect of suchness of this mind indicates the essence of the Mahayana. The aspect of dependent origination, arising and ceasing, of this mind can reveal the essence, attributes, and functions of the Mahayana.

The meaning of the Dharma has, in brief, three aspects:

1. Greatness of essence: the suchness of all dharmas, whether amid defilement or purity, is by nature always equal, without increase, decrease, or difference.

2. Greatness of attributes: the Tathagata-garbha is inherently endowed with immeasurable and boundless qualities of virtue.

3. Greatness of function: it can produce all wholesome worldly and supramundane causes and effects. Therefore, all Buddhas have always employed this Dharma, and all bodhisattvas enter the state of Buddhahood through this Dharma.

What is the section of explanation?

It has three parts: revealing the true meaning, counteracting false attachments, and distinguishing the characteristics of cultivating the right path.

Here, revealing the true meaning means that one mind has two gateways: the gateway of the mind as suchness and the gateway of the mind as arising and ceasing.

Each of these two gateways encompasses all dharmas, for the two are inseparable.

The mind as suchness is the essence of the Dharma-gateway of the one great, all-encompassing characteristic of the entire dharma-dhatu. This is because the mind's original nature neither arises nor ceases. All dharmas differ only because of deluded thoughts. If deluded thoughts are relinquished, there are no differentiated characteristics of objects.

Therefore, from the beginning, the nature of all dharmas is apart from language; words cannot elucidate it. It is apart from the mind that grasps at objects and has no characteristics whatsoever. It is ultimately equal, eternally unchanging, and indestructible. It is only the one mind, called suchness.

Because it is suchness, it has from the beginning been inexpressible and beyond discrimination. All words are merely provisional and not real; they follow deluded thoughts and have no true existence.

The term “suchness” likewise has no characteristic. It is merely the limit of all verbal expression, where words are used to negate words. It is not that anything in the essential nature of suchness can be negated or that anything can be established.

Question: If so, how can sentient beings accord with it and awaken to enter it?

Answer: Know that although all dharmas are spoken of, there is no speaker and no Dharma that is spoken. Although all dharmas are contemplated, there is no one who contemplates and no Dharma that is contemplated. When all pursuit of deluded thoughts has ceased, this is called awakening and entry.

Furthermore, when suchness is provisionally established through words, it has two meanings:

1. Truly empty: it is ultimately free from all unreal characteristics and reveals the true essence.

2. Truly not empty: it possesses its own essence and is inherently endowed with boundless virtues.

Furthermore, truly empty means that, from the beginning, it has never corresponded with any defiled dharma and is free from the differentiated characteristics of all dharmas; thus, it is devoid of the deluded, discriminating mind. It should be known that suchness is not the characteristic of existence, not the characteristic of nonexistence, not the characteristic of both existence and nonexistence, not the characteristic of neither existence nor nonexistence; it is not the characteristic of unity, not the characteristic of difference, not the characteristic of both unity and difference, and not the characteristic of neither unity nor difference.

In brief, because it cannot be reached by the deluded, discriminating minds of any sentient beings, it is designated as empty. According to true principle, deluded thoughts do not exist, nor does the nature of emptiness exist, because both that which is negated is empty and that which negates is also empty.

Truly not empty means that, because deluded thoughts are absent, the true mind—eternal and unchanging, perfect in pure dharmas—is revealed; therefore, it is called not empty. Yet this not-empty also has no characteristic of not-emptiness, for it is not created by the mind of deluded thought and is realized only by wisdom free from thought.

The gateway of the mind as arising and ceasing means that, based upon the Tathagata-garbha, there is the turning of the mind in arising and ceasing. The non-arising and non-ceasing harmonizes with arising and ceasing; these two are neither identical nor different. This is called the alaya-consciousness. This consciousness has two meanings: it can contain all dharmas and can produce all dharmas.

It also has two further meanings: awakening and non-awakening.

The meaning of awakening is the ultimate reality of the mind.

Its nature is free from all characteristics of deluded thought. Because it is free from all characteristics of deluded thought, it is equal to the realm of empty space and pervades everywhere.

The one characteristic of the dharma-dhatu is the equal Dharma-body of all Tathagatas. On the basis of this Dharma-body, all Tathagatas are said to possess original awakening.

Original awakening is established in relation to initial awakening.

Yet initial awakening is precisely original awakening and is not established by some other awakening.

Because of original awakening, there is non-awakening. Because there is non-awakening, initial awakening is spoken of.

Furthermore, awakening to the source of the mind is called ultimate awakening. Not awakening to the source of the mind is called non-ultimate awakening. For example, when an ordinary person, unaware in a preceding thought, gives rise to affliction but restrains it in the following thought and prevents it from arising, this is called awakening, yet it is still non-awakening.

Ordinary persons and beginning bodhisattvas know that the essence of having thoughts differs from freedom from thought and thereby abandon coarse discrimination; this is called semblance awakening.

Bodhisattvas of the Dharma-body know that both thought and freedom from thought are without characteristics and abandon intermediate discrimination; this is called partial awakening.

When one has passed beyond the bodhisattva stages and perfected the ultimate path, in a single thought corresponding with wisdom one awakens to the mind's initial arising; only then is it called awakening. One is far removed from the characteristic of awakening, has forever exhausted all subtle discriminations, and the fundamental, ever-abiding nature of mind becomes manifest. This is the Tathagata and is called ultimate awakening.

Therefore, the sutra says: If a sentient being can contemplate all deluded thoughts as devoid of characteristics, that being realizes the wisdom of the Tathagata.

Furthermore, “the mind's initial arising” is spoken of only in accordance with conventional truth; when its initial characteristic is sought, it can never be found. Since even mind does not exist, how could there be an initial arising?

Therefore, sentient beings are not called awakened, because since beginningless time they have continuously possessed ignorance and deluded thoughts and have never relinquished them. If deluded thoughts cease, one knows that the mind's characteristics of arising, abiding, changing, and ceasing are all devoid of characteristics. Within the one mind, earlier, later, and simultaneous moments do not correspond with one another, because they have no self-nature. Having known this, one knows that initial awakening cannot be apprehended, for it does not differ from original awakening.

Furthermore, as original awakening follows defilement, it produces two distinct characteristics: the characteristic of pure wisdom and the characteristic of inconceivable function.

The characteristic of pure wisdom means that, through the permeation of the true Dharma and the perfect fulfillment of practice in accordance with reality, one breaks the compound aspect of consciousness, extinguishes the characteristic of evolving consciousness, and reveals the pure wisdom of the Dharma-body.

All characteristics of mind and consciousness are characteristics of ignorance.

That characteristic of ignorance and original awakening are neither identical nor different; it is neither destructible nor indestructible.

They are like ocean water and waves, which are neither identical nor different. Waves arise because the wind moves them; it is not the nature of the water that moves. When the wind ceases, the movement of the waves ends, but the nature of the water does not perish.

Sentient beings are likewise. The mind of pure self-nature is moved by the wind of ignorance, causing the waves of consciousness to arise.

Thus, these three are all without form and are neither identical nor different.

Yet the nature of the pure mind is the basis of moving consciousness. When ignorance ceases, moving consciousness also ceases, but the nature of wisdom is not destroyed.

The characteristic of inconceivable function means that pure wisdom can constantly produce all supremely marvelous states without interruption.

That is, the body of the Tathagata is endowed with immeasurable, supreme virtues and, in accordance with the capacities of sentient beings, manifests and accomplishes immeasurable benefits.

Furthermore, the characteristic of original awakening has four great meanings, like empty space and like a bright mirror:

1. The great meaning of truly empty, like a bright mirror of empty space. This means that none of the mind's objective characteristics or characteristics of awakening can be apprehended.

2. The great meaning of truly not empty, like a bright mirror of empty space. This means that the nature of all dharmas is perfectly accomplished and indestructible.

The objective characteristics of all worlds appear within it. It eternally abides as the one mind, neither emerging nor entering, neither lost nor destroyed. No defiled dharma can defile it. Its essence of wisdom is complete, endowed with boundless, undefiled virtues, and serves as the cause that permeates the minds of all sentient beings.

3. The great meaning of the truly not empty that is free from characteristics, like a bright mirror of empty space. This means that the two hindrances—afflictive and cognitive—are forever eliminated, the compounded consciousness ceases, and the originally pure nature eternally abides.

4. The great meaning of the manifestation of the truly not empty, like a bright mirror of empty space. This means that, based upon the Dharma free from hindrances, responsive transformation occurs accordingly, manifesting the various forms and voices of the Tathagata and enabling sentient beings to cultivate wholesome roots.

The meaning of non-awakening is that, since beginningless time, beings have not known in accordance with reality that the true Dharma is one; thus, the unawakened mind arises and deluded thoughts come into being. Yet those deluded thoughts have no real characteristic of their own and are not apart from original awakening.

It is like a person who becomes confused about directions. The confusion has no characteristic of its own and is not apart from the directions. Sentient beings are likewise: based upon awakening, non-awakening and deluded thoughts arise through confusion.

Yet that non-awakening has no real characteristic of its own and is not separate from original awakening. Moreover, true awakening is spoken of only in relation to non-awakening. When non-awakening is absent, true awakening is likewise relinquished.

Furthermore, based upon awakening, non-awakening arises and produces three inseparable characteristics:

1. The characteristic of the karma of ignorance. Because of non-awakening, the mind moves and becomes karma. Awakening is unmoving; movement entails suffering, for the effect is inseparable from the cause.

2. The characteristic of the perceiving subject. Because the mind moves, it sees an objective realm; without movement, there is no seeing.

3. The characteristic of the objective realm. Because of the perceiving subject, the characteristic of deluded perception appears; apart from the perceiving subject, no object exists.

Conditioned by the deluded objective realm, six further characteristics arise:

1. The characteristic of cognition. By taking the objective realm as its condition, the mind gives rise to liking and disliking.

2. The characteristic of continuity. Because of cognition, sensations of suffering and pleasure arise, and thoughts corresponding to those characteristics of suffering and pleasure continue without interruption.

3. The characteristic of attachment. Because thoughts concerning sensations of suffering and pleasure continue, attachment arises.

4. The characteristic of attachment to names. Because of attachment, names and so forth are discriminated, and various characteristics are established.

5. The characteristic of producing karma. Because of attachment to names and so forth, various kinds of karma are produced.

6. The characteristic of suffering bound by karma. Because of karma, beings undergo suffering and lack freedom.

Therefore, it should be known that all defiled dharmas are devoid of characteristics and arise entirely from ignorance.

Furthermore, awakening and non-awakening have two characteristics: sameness and difference.

The characteristic of sameness is like the various kinds of pottery, all sharing the characteristic of clay. Likewise, the illusory functions of the undefiled and of ignorance alike share the characteristic of suchness. Therefore, the Buddha said that since beginningless time all sentient beings have always entered the nirvana of bodhi. It is not a characteristic attained through cultivation, nor a characteristic that can be produced; ultimately, there is nothing whatsoever to attain. There is no form-characteristic that can be seen. It should be known that all visible form-characteristics arise according to the illusory functions of defilement; they are not the not-empty characteristic of wisdom-form, for the characteristic of wisdom cannot be apprehended.

The characteristic of difference is like the differences among the many kinds of pottery. Likewise, the characteristics of the illusory functions of the undefiled and of ignorance differ.

Furthermore, the causes and conditions of arising and ceasing mean that sentient beings turn through mind, mentation, and consciousness.

What does this mean?

It means that, based upon the alaya-consciousness, non-awakening ignorance arises, enabling perception, manifestation, grasping of objects, discrimination, and continuity; therefore, it is called mentation. It also has five different names:

1. Karmic consciousness. Through the power of ignorance, the unawakened mind is set in motion.

2. Evolving consciousness. Because the mind moves, it perceives objective characteristics.

3. Manifesting consciousness. It manifests the characteristics of all objective realms. Just as a bright mirror reflects forms and images, manifesting consciousness does likewise. When the five objects appear before it, it immediately manifests them, without before or after and without effort.

4. Cognitive consciousness. It discriminates the differences among defiled and pure dharmas.

5. Continuity consciousness. Its corresponding attention continues without interruption. It naturally preserves past wholesome and unwholesome karma without allowing it to be lost, matures without error the results of suffering and pleasure in the present and future, and suddenly recalls what has passed or deludedly discriminates what has not yet occurred. Therefore, throughout the three realms, everything takes mind as its self-nature; apart from mind, there are no objects of the six sense-fields.

Why is this?

Because all dharmas are governed by mind and arise from deluded thought. Every discrimination discriminates within one's own mind. Yet mind does not see mind, and there is no characteristic that can be seen. Therefore, it should be known that all characteristics of worldly objects are established by the ignorance and deluded thoughts of sentient beings.

Like images in a mirror, they have no essence of their own and turn only through the mind's false discrimination. When mind arises, the various dharmas arise; when mind ceases, the various dharmas cease.

Consciousness means that, through continuity consciousness, all ordinary beings cling to self and possessions of self and deludedly grasp the six kinds of objects. It is also called separating consciousness and discriminating object-consciousness, because it increases through the permeation of views, craving, and so forth.

The arising of consciousness through the permeation of beginningless ignorance cannot be known by the wisdom of ordinary beings or the Two Vehicles. Bodhisattvas at the stage of understanding and practice who have newly begun observation can know it; bodhisattvas of the Dharma-body can know a small part of it. Even those at the ultimate stage cannot know it completely. Only the Tathagata can fully comprehend it.

What does this mean?

The nature of mind is originally pure, but through the power of ignorance the characteristic of the defiled mind appears. Although the defiled mind exists, the mind remains forever luminous, pure, and unchanging.

Furthermore, because its original nature is free from discrimination, although it gives rise to all objective realms everywhere, it remains unchanged. Because beings do not know the one dharma-dhatu, they are non-corresponding; ignorance and discrimination arise, producing the various defiled minds. This meaning is extremely profound and difficult to fathom. Only the Buddha knows it; no one else does.

This defiled mind is of six kinds:

1. The defilement corresponding with attachment. Sravakas, pratyekabuddhas, and bodhisattvas who have reached correspondence through faith can become free from this defiled mind.

2. The defilement corresponding with non-abandonment. Bodhisattvas at the stage of faith can abandon a small part of this defiled mind through the power of diligent cultivation; it is forever exhausted without remainder only upon reaching the stage of pure mind.

3. The defilement corresponding with discriminating cognition. From the stage of complete morality through the stage of complete wisdom, a small part of this defiled mind can be abandoned; it is forever exhausted only at the stage of signless practice.

4. The non-corresponding defilement of manifest form. This defiled mind is abandoned at the stage of mastery over form.

5. The non-corresponding defilement of the perceiving mind. This defiled mind is eliminated at the stage of mastery.

6. The non-corresponding defilement of fundamental karma.

This defiled mind is eliminated when a bodhisattva passes from the ultimate stage into the stage of the Tathagata.

As for not understanding the one dharma-dhatu, observation and practice begin at the stage of faith; a small part can be abandoned at the stage of pure mind, and it is forever exhausted only upon entering the stage of the Tathagata.

Correspondence means that the discriminating mind and the discrimination of defilement and purity differ, yet the characteristic of knowing and the characteristic of the object are the same.

Non-correspondence means that the unawakened mind itself is always without separate distinction, while the characteristic of knowing and the characteristic of the object do not correspond.

The defiled mind is the afflictive hindrance, which can obstruct the fundamental wisdom of suchness.

Ignorance is the cognitive hindrance, which can obstruct the wisdom of sovereign activity in the world.

What does this mean?

The defiled mind attaches to the immeasurable deluded objective realms of grasper and grasped, contradicting the equal nature of all dharmas. The nature of all dharmas is equal and quiescent, without any characteristic of arising. Because of unawakened ignorance, delusion arises in opposition to awakening. Therefore, the various differentiated activities and functions of all worldly realms cannot be known in accordance with reality.

Furthermore, the characteristics of arising and ceasing in the discriminating mind are of two kinds:

1. Coarse: the corresponding mind.

2. Subtle: the non-corresponding mind.

The coarse within the coarse is the object of the wisdom of ordinary beings.

The subtle within the coarse and the coarse within the subtle are objects of the wisdom of bodhisattvas.

Both characteristics arise through the permeating power of ignorance, dependent upon a cause and conditions.

The cause is non-awakening; the condition is the deluded objective realm. When the cause ceases, the condition ceases. Because the condition ceases, the corresponding mind ceases. Because the cause ceases, the non-corresponding mind ceases.

Question: If the mind ceases, how can it continue? If it continues, how can it be said to cease?

Answer: It is so. What is now called cessation refers only to the cessation of the mind's characteristics, not the cessation of the mind's essence. It is like water that, because of wind, has the characteristic of movement.

When the wind ceases, the characteristic of movement immediately ceases, but the essence of the water does not cease. If the water ceased, the characteristic of movement would necessarily disappear, having nothing upon which to depend and no support. Because the essence of the water does not cease, the characteristic of movement can continue.

Sentient beings are likewise: through the power of ignorance, the mind moves. When ignorance ceases, the characteristic of movement immediately ceases; the essence of mind does not cease. If mind ceased, sentient beings would be annihilated, having nothing upon which to depend and no support.

Because the essence of mind does not cease, the moving mind continues.

Furthermore, because of the permeation of four dharmas, defiled and pure dharmas arise without interruption:

1. The pure Dharma: suchness.

2. The cause of defilement: ignorance.

3. The deluded mind: karmic consciousness.

4. Deluded objects: the six sense-fields.

The meaning of permeation is like worldly clothing, which originally has no fragrance but acquires one according to that with which it is perfumed. The nature of the pure Dharma of suchness originally has no defilement, but because it is permeated by ignorance, defilement appears.

The defiled dharma of ignorance truly has no pure activity, but because it is permeated by suchness, it is said to possess a purifying function.

Why does the permeation of defiled dharmas continue without interruption?

Because, based upon suchness, ignorance arises as the cause of all defilements, and this ignorance in turn permeates suchness. Once permeation has occurred, the mind of deluded thought arises. This mind of deluded thought in turn permeates ignorance. Because of this permeation, the Dharma of suchness is not understood; because of non-awakening, deluded objects manifest. Through the permeating power of the mind of deluded thought, various attachments arise, various kinds of karma are created, and body and mind undergo painful retributions.

The permeation of deluded objects has two meanings:

1. Permeation that increases discrimination.

2. Permeation that increases grasping.

The permeation of the deluded mind also has two meanings:

1. Permeation that increases fundamental karmic consciousness, causing arhats, pratyekabuddhas, and all bodhisattvas to undergo the suffering of arising and ceasing.

2. Permeation that increases discriminating object-consciousness, causing ordinary beings to undergo the suffering of karmic bondage.

The permeation of ignorance also has two meanings:

1. Fundamental permeation, which accomplishes the meaning of karmic consciousness.

2. The permeation of views and craving, which accomplishes the meaning of discriminating object-consciousness.

How does the permeation of the pure Dharma continue without interruption?

Suchness permeates ignorance. Through the power of the causes and conditions of this permeation, the mind of deluded thought becomes weary of the suffering of samsara and seeks the happiness of nirvana.

Because this deluded mind wearies of suffering and seeks happiness, it in turn permeates suchness. Through this permeation, one comes to believe that one's own being possesses the Dharma of suchness and is originally pure by nature, and one knows that all objective realms are mind-only and ultimately devoid of deluded movement. Knowing this in accordance with reality, one cultivates the Dharma of detachment and gives rise to various practices that accord with it, without discrimination or grasping.

After immeasurable asamkhyeya kalpas, through the power of continuous practice, ignorance ceases. Because ignorance ceases, the mind no longer gives rise to characteristics. Because the mind no longer arises, the characteristics of objective realms cease.

Thus, all causes of defilement, conditions of defilement, and even results of defilement—the characteristics of mind—all cease. This is called attaining nirvana and accomplishing the various sovereign activities and functions.

The permeation of the deluded mind has two meanings:

1. The permeation of discriminating object-consciousness and mentation enables all ordinary beings and followers of the Two Vehicles to become weary of the suffering of samsara and, according to their capacities, advance in cultivating the unsurpassed path.

2. The permeation of mentation enables bodhisattvas to arouse a courageous mind and swiftly awaken to and enter non-abiding nirvana.

The permeation of suchness also has two meanings:

1. Permeation by the essence.

2. Permeation by function.

Permeation by the essence means that, since beginningless time, suchness has been endowed with all immeasurable, undefiled qualities.

Permeation by function means that it is endowed with a supreme and inconceivable objective realm. These two qualities continually permeate the minds of sentient beings, enabling them to become weary of the suffering of samsara, seek the happiness of nirvana, believe that they themselves possess the true Dharma, and arouse the mind to practice.

Question: If all sentient beings equally possess suchness and are all permeated by it, why do some believe while others do not? From the initial arousal of the mind until nirvana, there are immeasurable differences, with earlier and later stages not the same. Should not all beings enter nirvana equally and simultaneously?

Answer: Although all sentient beings equally possess suchness, since beginningless time they have possessed immeasurable and boundless degrees of ignorance, differing in thickness and subtlety and exceeding the sands of the Ganges. The bonds of afflictions such as views of self and craving for self are likewise. Only the wisdom of the Tathagata can know them. Therefore, faith differs in earlier and later arising.

Furthermore, the Dharma of the Buddhas has causes and conditions. Only when causes and conditions are complete can a result be accomplished. It is like the nature of fire within wood. Fire itself is the primary cause, but if no one knows of it, or knows of it yet makes no effort, it is impossible for fire to emerge by itself and burn the wood. Sentient beings are likewise. Although they possess the essence of suchness as the permeating power of the primary cause, if they lack the conditions of encountering Buddhas, bodhisattvas, and spiritual friends, or if they do not cultivate excellent practices, produce wisdom, and sever afflictions, it is impossible for them to attain nirvana.

Furthermore, although the condition of spiritual friends may be present, if internally there is no permeating power of suchness, they cannot become weary of the suffering of samsara or seek the happiness of nirvana. Causes and conditions must both be complete for this to occur.

What is meant by completeness?

It means that, within one's own continuum, there is the power of permeation, and one also receives the compassionate protection of the Buddhas and bodhisattvas. Only then can one become weary of the suffering of samsara, believe in nirvana, plant wholesome roots, and cultivate them to maturity. One then again encounters Buddhas and bodhisattvas, who teach the path of cultivation and bring benefit, enabling one to cultivate excellent practices until one becomes a Buddha and enters nirvana.

Permeation by function is the power of sentient beings' external conditions and has immeasurable meanings. In brief, it is of two kinds:

1. Differentiated conditions.

2. Equal conditions.

Differentiated conditions mean that, from the initial arousal of the mind until Buddhahood, sentient beings rely upon Buddhas, bodhisattvas, and spiritual friends, who manifest bodies in accordance with what is appropriate for teaching them. They may become parents, spouses or children, relatives, servants, friends and acquaintances, enemies, or may manifest the forms of heavenly kings. They may employ the Four Means of Embracing, the Six Paramitas, or any conditions conducive to the practices of bodhi. With a gentle mind of great compassion and vast stores of merit and wisdom, they permeate all sentient beings who are to be taught, enabling them to see, hear, contemplate, and remember the forms of the Tathagatas and so forth, thereby increasing their wholesome roots.

These conditions are of two kinds:

1. Proximate conditions, through which bodhi is quickly realized.

2. Remote conditions, through which realization takes a long time.

These two conditions are each further of two kinds:

1. Conditions that increase the various practices.

2. Conditions for entering the path.

Equal conditions mean that all Buddhas and bodhisattvas, with equal wisdom and equal aspiration, wish to rescue all sentient beings continuously, naturally, and without interruption. Through the permeation of this wisdom and power of vows, sentient beings remember the Buddhas and bodhisattvas, see or hear them, and receive benefit. They enter pure samadhi and, according to the hindrances they have severed, attain the unobstructed eye; in every thought-moment they equally and directly perceive immeasurable Buddhas and bodhisattvas throughout all worlds.

This permeation by essence and permeation by function are again of two kinds:

1. Not yet corresponding.

2. Already corresponding.

Not yet corresponding means that ordinary beings, followers of the Two Vehicles, and bodhisattvas who have newly aroused the mind permeate through mentation and consciousness and practice only by relying upon the power of faith. They cannot yet practice with the non-discriminating mind because they do not yet correspond with the essence of suchness, nor can they practice sovereign activity because they do not yet correspond with the function of suchness.

Already corresponding means that bodhisattvas of the Dharma-body have attained the non-discriminating mind and correspond with the essential nature of all Tathagatas. They attain sovereign activity because they correspond with the wisdom-function of all Tathagatas. Following only the power of the Dharma, they practice naturally, permeating suchness and extinguishing ignorance.

Furthermore, defiled permeation has continued without interruption since beginningless time and ceases only upon Buddhahood. Pure permeation continues completely and without interruption to the end of future time. Because the Dharma of suchness permeates, the deluded mind ceases and the Dharma-body manifests; because the permeation of function arises, it never ceases.

Furthermore, the characteristic of the essential nature of suchness neither increases nor decreases in ordinary beings, sravakas, pratyekabuddhas, bodhisattvas, or Buddhas. It ultimately and eternally abides; it does not arise at an earlier time or cease at a later time. Since beginningless time, it has been endowed with all virtues: the meaning of great, luminous wisdom; the meaning of illuminating the entire dharma-dhatu; the meaning of knowing in accordance with reality; the meaning of the mind's originally pure nature; the meaning of permanence, bliss, self, and purity; and the meaning of sovereignty, quiescence, and immutability.

It possesses inconceivable and uninterrupted Buddha-dharmas exceeding the sands of the Ganges, neither identical nor different. For this reason, it is called the Tathagata-garbha and also the Dharma-body.

Question: It was stated above that suchness is free from all characteristics. Why is it now said to be endowed with all virtues?

Answer: Although it is truly endowed with all virtues, their characteristics do not differ. All these dharmas share one flavor, one suchness, without dual nature and apart from discriminated characteristics. All their differing characteristics are established on the basis of the arising-and-ceasing characteristic of karmic consciousness.

How are they established?

All dharmas are originally mind-only and truly without discrimination. Because of non-awakening, the discriminating mind arises and perceives objective realms; this is called ignorance.

The nature of mind is originally pure, and ignorance does not arise. Thus, upon suchness is established the meaning of great, luminous wisdom.

If the nature of mind perceived objects, there would be a characteristic of not seeing. Because the nature of mind does not perceive, there is nothing it does not see. Thus, upon suchness is established the meaning of illuminating the entire dharma-dhatu.

If the mind moved, it would not know truly, would not be originally pure by nature, would not be permanent, blissful, self, and pure, and would not be quiescent.

It would be mutable and without sovereignty. From this would arise all deluded defilements exceeding the sands of the Ganges.

Because the nature of mind is unmoving, the meaning of true knowledge is established, as are the characteristics of pure virtues exceeding the sands of the Ganges.

If the mind arose and moved, perceiving residual objects that could be discriminated and sought, there would be something lacking among the inner dharmas. Yet boundless virtues are precisely the self-nature of the one mind. Because it perceives no residual dharma worth seeking, it is completely and uninterruptedly endowed with the inconceivable dharmas of the Buddhas, exceeding the sands of the Ganges, neither different nor identical. Therefore, suchness is called the Tathagata-garbha and also the Dharma-body of the Tathagata.

Furthermore, the function of suchness means that all Buddhas, during the period of cultivating causes, aroused great loving-kindness and compassion, practiced the Six Paramitas and the Four Means of Embracing, regarded other beings as equal to themselves, and universally rescued them. Throughout the end of future time and for an incalculable number of kalpas, they understood in accordance with reality the equality of self and others, without grasping the characteristic of sentient beings. Through such great skillful wisdom, they extinguished beginningless ignorance, realized the original Dharma-body, freely produced inconceivable karma, and brought forth sovereign functions that pervade the dharma-dhatu together with suchness, without perceiving any characteristic of function.

Why is this? Because all Tathagatas are solely the Dharma-body of ultimate truth and possess no function belonging to the objective realm of conventional truth. Different functions exist only according to what sentient beings see and hear.

This function is of two kinds:

1. That based upon discriminating object-consciousness. What appears to the minds of ordinary beings and followers of the Two Vehicles is the transformation body.

They do not know that it is an image manifested by evolving consciousness. They perceive a limited form-characteristic and grasp it as external, but the Buddha's transformation body is immeasurable.

2. That based upon karmic consciousness. What appears to the minds of bodhisattvas from the initial arousal of the mind through the ultimate stage is the enjoyment body. The body has immeasurable forms; each form has immeasurable characteristics; each characteristic has immeasurable excellent marks. Its dwelling place is based upon a fruition adorned with immeasurable virtues. Wherever it responds and manifests, it is immeasurable, boundless, unlimited, and uninterrupted, and is not something seen outside the mind. All these virtues are accomplished through the permeation of the undefiled paramitas and inconceivable permeation. It is fully endowed with the characteristics of boundless virtue and joyful bliss; therefore, it is also called the recompense body.

Furthermore, what ordinary beings see is the coarse function. It differs according to the perceptions of sentient beings in the six destinies and lacks the characteristic of the bliss of boundless virtues; therefore, it is called the transformation body.

What bodhisattvas who have newly aroused the mind see is the intermediate function. Through profound faith in suchness, they perceive a small part and know that the body of the Tathagata neither comes nor goes and is never cut off, but is merely an image manifested by mind and is inseparable from suchness.

Yet these bodhisattvas have not relinquished subtle discrimination because they have not entered the stage of the Dharma-body.

Bodhisattvas of pure mind perceive the subtle function. Thus, perception becomes increasingly excellent until bodhisattvas at the ultimate stage perceive it completely.

This subtle function is the enjoyment body. Because karmic consciousness exists, the enjoyment body is seen. If karmic consciousness is relinquished, it is not seen. All Tathagatas are the Dharma-body and have no differentiated form-characteristics through which one sees another.

Question: If the Dharma-body of the Buddha has no differentiated form-characteristics, how can it manifest forms?

Answer: Because the Dharma-body is the true essence of form, it can manifest forms. From the beginning, form and mind are nondual. Because the original nature of form is the self-nature of mind, it is called the wisdom-body.

Because the original nature of mind is the self-nature of form, it is called the Dharma-body. Based upon this Dharma-body, all Tathagatas manifest bodies of form that pervade everywhere without interruption. Bodhisattvas of the ten directions, according to the strength of their capacities and their aspirations, perceive immeasurable enjoyment bodies and immeasurable, variously adorned lands, which neither obstruct one another nor ever cease.

The minds and consciousnesses of all sentient beings cannot fathom these manifested bodies of form, for they are the extremely profound and sovereign function of suchness.

Furthermore, to enable sentient beings to enter the gateway of suchness from the gateway of the mind as arising and ceasing, they are instructed to contemplate that the characteristics of form and so forth are unestablished.

How are they unestablished?

Coarse form is analyzed gradually until it becomes minute particles. These particles are then further analyzed according to direction. Therefore, whether coarse or subtle, all forms are merely discriminated images of the deluded mind and have no true existence.

When the skandhas are investigated down to the kshana, the characteristic of that kshana cannot be found as a separately existing dharma. The unconditioned is likewise. Apart from the dharma-dhatu, it can never be apprehended. It should be known that all dharmas throughout the ten directions are likewise. It is like a confused person who calls east west, though the directions themselves have not changed.

Sentient beings are likewise. Because they are confused by ignorance, they call the mind moving, though in reality it does not move. If one knows that the moving mind itself is free from arising and ceasing, one immediately enters the gateway of suchness.

Treatise on the Awakening of Faith in the Mahayana

(End of the First Fascicle)