攝大乘論釋論

The Supreme Characteristics and Supreme Expressions of the Support Should Be Known 1

Chapter 1: The Unequaled Sacred Teaching

The Treatise says: In the Mahayana Abhidharma Sutra, before the Bhagavat, bodhisattvas who had skillfully entered the Mahayana spoke of ten supreme characteristics and supreme expressions of the Buddhas, the World-Honored Ones, in order to elucidate the great substance of the Mahayana.

Explanation: Question: Why was this treatise composed? Answer: In order to expound the teaching. It should be known that the Dharma-nature is profound and vast; unless one relies upon the power of the Buddhas and bodhisattvas, no one can explain this doctrine.

Furthermore, for what reason does this treatise speak of these characteristics? If the Abhidharma were not mentioned, it would not be known that this was spoken by the Buddha. For this reason, the name of the sutra is given, as when one speaks of the Sutra of the Ten Grounds.

The name of this sutra will now be explained so that those who do not know may come to know. “Abhidharma Sutra” means that this Abhidharma Dharma-gate is taught in that sutra, and it also indicates that the text is called a sutra. “Mahayana” distinguishes it from the Abhidharma of the sravakas; nor is it an Abhidharma not spoken by the Buddha.

Some employ their own discriminative wisdom and call it an Abhidharma spoken by the Buddha; some say that it was spoken by sravakas; and some say that it was composed by worldly sages. Therefore, the expression “Mahayana Sutra” indicates its distinction from the sravakas and others. Furthermore, it indicates the Abhidharma revealed within the Bodhisattva Treasury.

It is also said to be contained within a treasury, indicating the disciplining of one’s own afflictions. Thus, in the Mahayana, these are the bodhisattvas’ afflictions. Bodhisattvas take discrimination to be an affliction.

Abhidharma possesses profound and vast characteristics. There are three kinds of treasury: Sutra, Abhidharma, and Vinaya. Since these three each have distinct higher and lower vehicles, they form two treasuries: the Sravaka Treasury and the Bodhisattva Treasury.

Furthermore, why are these three and two called “treasuries”? Answer: Because they encompass and contain. That is, they encompass all meanings that ought to be known. Why are three established? Because there are nine causes and conditions. The Sutra counteracts those who doubt. If someone doubts the meaning, it is spoken so that the person may resolve that doubt. The Vinaya counteracts attachment to the two extremes and prevents culpable indulgence: attachment to the extreme of sensual indulgence on the assumption that it is blameless, and the extreme of practicing self-mortification. The Abhidharma counteracts attachment to one’s own views by clarifying characteristics free from error.

Furthermore, the teaching of the three trainings is the Sutra. The fulfillment of higher morality and higher mind is the Vinaya, for through observing morality one gains freedom from remorse and so forth, and successively attains samadhi. The fulfillment of higher wisdom is the Abhidharma, which discriminates and selects meanings without error.

Furthermore, the exposition of Dharma and meaning is the Sutra. The accomplishment of Dharma and meaning is the Vinaya. When practitioners discipline their afflictions, attain penetration, and become decisively skilled in Dharma and meaning, this is the Abhidharma. Through these nine causes and conditions, the three treasuries are established. All of them are for liberation from samsara.

Furthermore, how is liberation attained? Liberation is attained through perfuming, knowing, calming, and penetrating. Through hearing, the mind is perfumed; through reflection, one knows how to practice; through shamatha, one becomes calm; and through vipashyana, one penetrates.

In brief, this Sutra, Vinaya, and Abhidharma have four meanings. A bodhisattva who understands these attains omniscience. A sravaka who understands the meaning of even a single verse accordingly brings the outflows to an end.

What are the four meanings possessed by each? They are: first, support; second, characteristic; third, dharmas; and fourth, meaning. That which threads these together is the Sutra.

Here, support means the supporting locus, supporting cause, and supporting purpose. Characteristics are the characteristic of conventional truth and the characteristic of ultimate truth. Dharmas are the skandhas, dhatus, ayatanas, dependent origination, truths, mindfulnesses, concentrations, immeasurables, formless attainments, liberations, bases of mastery, totalities, factors of awakening, eloquences, freedom from contention, and so forth.

Meaning is continuity in accord with them. First, orientation; second, enumeration; third, subjugation; and fourth, comprehensive collection: these should be known as the Abhidharma. Orientation means that the Abhidharma is the Dharma oriented toward nirvana without fixed abode, for it teaches the various approaches of the truths, factors of awakening, liberations, and so forth.

Enumeration means the enumeration of dharmas in the Abhidharma. In each dharma, the distinctions between its individual characteristic and common characteristic are decisively determined, for there are immeasurable teachings. Subjugation means that the Abhidharma is the Dharma that subdues others, for by fully establishing its theses it can overcome other treatises.

Comprehensive collection means that the Abhidharma comprehensively gathers all the meanings of the Sutras.

Furthermore, it should be known that the four aspects of the Vinaya are: first, offense; second, origin; third, restoration of purity; and fourth, release. Offense refers to the five classes of offenses. Origin means the causes giving rise to offenses, of which there are four: first, ignorance; second, heedlessness; third, being consumed by afflictions; and fourth, lack of respect.

Restoration of purity is a Dharma for purifying the mind, not a punishment, as in undertaking and maintaining the precepts. Release is of seven kinds. First, one personally discloses the offense.

Second, one undergoes discipline together with fellow students. Third, one is entirely prohibited from training and another principle is applied. Fourth, the matter has been settled, meaning that the Sangha unanimously agrees upon and settles it.

Fifth, transformation of the body, meaning that if a bhiksu or bhiksuni changes sex, an offense not common to both does not remain. Sixth, true contemplation through carrying out the supreme contemplation of the udana procedure. Seventh, attainment of the natural state of the Dharma, meaning that after attaining vision of the truths, minor offenses and subsidiary minor offenses are naturally absent.

Furthermore, the Vinaya should be known to have four meanings. First is the person, in dependence upon whom a training rule is established. Second is the establishment of a regulation: when that person’s offense has been reported, the Great Teacher convenes the assembly and establishes a training rule.

Third is analysis: after establishing the wording of the training rule, its individual parts are explained distinctly. Fourth is adjudication: it is decisively determined which of those parts constitute an offense and which do not. The phrase “before the Bhagavat” is now explained: it expresses reverence and nothing else.

“Skillfully entered the Mahayana” means that they had attained the virtues of dharani and so forth, indicating that, having attained these virtues, they could correctly retain and correctly expound both the text and its meaning. Such bodhisattvas are said to have skillfully entered the Mahayana. Why is this said?

In order to reveal the great substance of the Mahayana. To reveal means to explain that great substance clearly and extensively. This is the Mahayana.

In dependence upon the Mahayana, there are ten supreme characteristics and supreme expressions. Since supreme expressions are used to describe ten supreme characteristics, there are ten kinds of supreme characteristics and supreme expressions. Moreover, “supreme statement” signifies comparison between two characteristics, whereby one thing is superior to another.

“Highest” means supreme in meaning. Furthermore, because the causal substance is supreme, the expression concerning the result is supreme. These ten will now be explained.

The Treatise says: The supreme characteristic and supreme expression of the support of the Buddhas, the World-Honored Ones, should be known: the supreme characteristic and supreme expression of that which should be known; the supreme characteristic and supreme expression of entry into that which should be known; the supreme characteristic and supreme expression of the causes and results of entry; and the supreme characteristic and supreme expression of the differentiated cultivation of those causes and results.

Within this are: the supreme characteristic and supreme expression of cultivating higher morality in its distinctions; the supreme characteristic and supreme expression of cultivating higher mind; the supreme characteristic and supreme expression of cultivating higher wisdom; the supreme characteristic and supreme expression of cultivating cessation; and the supreme characteristic and supreme expression of cultivating wisdom.

Thus, the statements taught in the Sutra demonstrate that the Mahayana was spoken by the Buddha.

Explanation: “The supreme characteristic and supreme expression of the support of that which should be known” means that the objects of knowledge that ought to be known are called “that which should be known.” These are defiled and pure dharmas and so forth, namely, the three natures. Support means cause. It should be known that the support itself is this supreme characteristic.

Therefore, it is called “the supreme characteristic of the support of that which should be known.” Because this characteristic is supreme, it is called supreme; it is the alaya-vijnana. Such are the brief explanations of the meanings. The same applies through the supreme characteristic of wisdom.

Wisdom itself is the supreme characteristic; hence it is called the supreme characteristic of wisdom. The characteristic of that which should be known means the intrinsic nature that should be known. That which should be known is itself the characteristic; hence it is called the characteristic of that which should be known, namely, the three natures.

Entry into the supreme characteristic of that which should be known means that, within the characteristic that should be known, both what is entered and that which enters are called “entry.” This is consciousness-only; this entry is entry into that. The causes and results of that entry mean that consciousness-only is called entry. The causes are the worldly paramitas, such as giving, at the time of preparatory practice.

The substance of the result is the supramundane substance at the time penetration is attained. The differentiated cultivation of its causes and results means the differentiated cultivation, within these causes and results, of the causes and results previously mentioned. Cultivation means repeated practice.

Because this repeated cultivation advances through the grounds, it is called differentiated; that is, it is differentiated cultivation through the ten grounds. The training in higher morality is training in morality called higher morality, namely, the bodhisattva precepts within the ten grounds. Because no thought of anything unwholesome arises, the training in higher mind is inward contemplation of the mind.

This mind itself is the higher training and is called samadhi. The training in higher wisdom is the wisdom cultivated as supreme, called higher wisdom. This wisdom itself is the higher training.

The training in higher wisdom is nonconceptual wisdom. The supreme characteristic of cessation is the intrinsic substance of the highest kind of cessation of the afflictive obstructions and cognitive obstructions; it is nirvana without fixed abode. The supreme characteristic and supreme expression of wisdom means that unobstructed wisdom is called the supreme characteristic of wisdom.

That nonconceptual wisdom has an antidote. The Buddha’s wisdom is free from all latent obstructions and is the excellence of nonconceptual wisdom.

The Treatise says: Furthermore, how is it revealed? This is taught in ten places. They are not taught in the Sravaka Vehicle but only in the Mahayana.

The alaya-vijnana is taught as the substance of the support that should be known. The three intrinsic natures—the discriminated, the dependent, and the accomplished—are taught as the substance of the characteristic that should be known. Consciousness-only is taught as entry into the substance of the characteristic that should be known.

The six paramitas are taught as the substantial characteristics of the causes and results of entry. The ten bodhisattva grounds are taught as the substance of the differentiated cultivation of the causes and results of entry. The bodhisattva precepts are taught as the substance of higher morality.

The heroic course, the space-vessel, and other samadhis are taught as the substance of higher mind. Nonconceptual wisdom is taught as the substance of higher wisdom. Nirvana without fixed abode is taught as the substance of the result of that cessation.

The three bodies of the Buddhas—the intrinsic-nature body, the communal-enjoyment body, and the transformation body—are taught as the substance of the result of that wisdom. Through these ten places, the Mahayana is particularly distinct from the Sravaka Vehicle. Since that distinctive teaching is supreme, the World-Honored One taught it only to bodhisattvas.

Therefore, it is said that the Buddhas, the World-Honored Ones, have, specifically for the Mahayana, ten supreme characteristics and supreme expressions that should be known.

Explanation: What does “revealed” mean? It means the manner in which the characteristics appear. The six paramitas are the substance of the causes and results of that entry.

This means that through contemplation of consciousness-only one enters the three natures. They are the causes of the purified paramitas. Although worldly, they can lead to the supramundane; therefore, from the time one enters the grounds onward, they are purified and constitute the substance of the supramundane result.

The ten bodhisattva grounds are the substance of the differentiated cultivation of those causes and results, namely, the cultivation of the three trainings on the grounds. The result is the result of the three trainings. Within this result, cessation is the substance of the result of cessation, meaning the cessation of the afflictive and cognitive obstructions.

Nonconceptual wisdom is the substance of the training in higher wisdom. Sravakas are said to be nonconceptual because they do not discriminate the four inversions. Bodhisattvas are nonconceptual concerning all dharmas.

This is the distinction between the two kinds of nonconceptuality. The three Buddha-bodies are the substance of the result of wisdom. Because they are the result of those three trainings, they are called “that result.” That result itself is wisdom; therefore, it is called the result of that wisdom.

This substance is precisely the substance of the result of that wisdom. Here, if one were separated from the intrinsic-nature body, there would be no Dharma-body, just as without the eye there would be no corresponding support. If one were separated from the enjoyment body, just as eye-consciousness depends upon the eye, it should be known that these two dharmas—the supported and the support—are equal; and without the enjoyment body, the bodhisattvas who have entered the great grounds could not enjoy the Dharma.

If they did not enjoy the Dharma, the complete accumulation for awakening could not be accomplished. The transformation body is likewise comparable to seeing forms. Without it, the practice of bodhisattvas at the stage of resolute practice, of sravakas with coarse understanding, and of those who have first aroused the aspiration could not be accomplished.

Therefore, the three bodies must certainly exist. Thus, the Mahayana is particularly distinct from the Sravaka Vehicle because these are not taught in the Sravaka Vehicle. “Highest” indicates that they are also especially excellent within the Mahayana.

The Treatise says: Furthermore, how can these ten supreme characteristics and supreme expressions of the Tathagata clarify that the Mahayana was spoken by the Buddha, and also prevent the claim that the Sravaka Vehicle is no different from the Mahayana? Because these ten topics are not found to have been taught in the Sravaka Vehicle, but are taught only in the Mahayana, which gives rise to great awakening. These ten topics are coherent, concordant, and free from contradiction, and through them the wisdom of omniscience is attained. A verse on this says:

The support, characteristics, and entry should be known,
The causes and results, and differentiated cultivation,
The three trainings, the results of cessation and wisdom—
These are supreme within the Highest Vehicle.

Explanation: What is the meaning of this? Their ability to lead to great awakening reveals this meaning. Because these ten topics are coherent, concordant, and free from contradiction, they can give rise to great awakening.

Giving rise to great awakening concerns the cause. Coherence means that, within the three trainings, one reflects and investigates as a guide reveals the characteristics of the path. Concordance means that, when undertaking practice toward supreme attainment, one abides in accord and correspondence with it, abiding therein in accordance with what the guide has taught.

Freedom from contradiction means that there are no obstructions on the grounds, just as it is said that on the road there are no bandits or other hindrances. This means that samsara and nirvana do not obstruct one another.

Chapter 2: The Sequence of the Ten Meanings

The Treatise says: Furthermore, why are these ten topics taught in this sequence? At the outset, bodhisattvas become skilled in the causes of dharmas such as these; that is, they become skilled in dependent origination. Afterward, they clearly know the characteristics of the dharmas produced through conditions and clearly understand the faults of the two extremes of superimposition and denigration.

Once bodhisattvas have become skillfully attuned to these characteristics, they next skillfully apprehend them. When they penetrate the characteristics, their minds are freed from obstruction. Having penetrated those characteristics that should be known, they must accomplish the excellent causes formerly practiced in the six paramitas.

Relying upon inward purity of mind, they must cultivate the six paramitas contained within inward purity of mind, purifying them part by part throughout three asamkhyeya kalpas. Next, bodhisattvas must perfect the three trainings. Having perfected them, they must cultivate anuttara-samyak-sambodhi and its result, nirvana.

These ten topics are taught in this sequence. Herein, the whole of the Mahayana is brought to completion.

Explanation: For what reason are they taught in this sequence? It means that, beginning with bodhisattvas’ knowledge of the causes of such dharmas and continuing through the result of nirvana, anuttara-samyak-sambodhi, and so forth, through knowing the causes of dharmas they become skilled in dependent origination. Because there is a cause, a result arises; it is not produced by Ishvara or the like.

Thus, they attain the two knowledges of cause and result. Next, they must know the characteristics of the dharmas produced from causes. What are those characteristics?

The discriminated nature is nonexistent, yet it is apprehended as existent; this is called superimposition. Superimposition upon what is nonexistent is itself denigration. The truly existent accomplished nature is free from the faults of these two extremes; therefore, this is called skillfulness.

Next, regarding what is apprehended, one must use contemplation of consciousness-only to know its characteristics. Through this contemplation, one becomes unobstructed. Next, in order to enter consciousness-only in accord with it, after attaining the six worldly paramitas in dependence upon conventional truth, one must cultivate and attain ultimate truth.

That is, one must cultivate the paramitas embraced by the purified mind. Next, throughout the ten grounds and three asamkhyeya kalpas, one must cultivate part by part; it is not as with sravakas, who attain the supreme result and liberation by arousing the antidote within three lifetimes. Next, during cultivation, one must perfect the three trainings of morality and so forth.

Next, one must attain nirvana, the result of training, extinguish the afflictive obstructions, and attain the three bodies of anuttara-samyak-sambodhi. If this is the sequence of the Mahayana, all should know it accordingly. Why?

If dependent origination is taught, it is included within the alaya-vijnana. If characteristics are taught, they are included within the three natures. If supreme attainment is taught, it is consciousness-only.

If the paramitas are taught, they are included within the paramitas. If the grounds are taught, they are included within the grounds. If training is taught, it is included within the training rules.

If cessation and wisdom are taught, they are included within nirvana without fixed abode and the three bodies. The Buddha taught in this way; therefore, they are taught in this sequence. There is also another meaning: “Giving rise to great awakening” means being able to produce nonconceptual wisdom free from conceptual proliferation.

Coherence means correspondence. Concordance means not contradicting the three valid means of knowledge. Freedom from contradiction means that what accords at first does not conflict later.

As the verse says:

“Attaining the wisdom of omniscience” means that knowledge of all modes concerning all dharmas arises without interruption. These accomplishments also have another meaning. Coherence, concordance, freedom from contradiction, and so forth: the preceding phrase is the root statement, and the following phrase explains it. What is coherence? It is concordance. What is concordance? It is freedom from contradiction. Thus they proceed successively.

Chapter 3: The Various Names

The Treatise says: Here, first, it should be known that the support is the alaya-vijnana. Where did the World-Honored One teach this alaya-vijnana? The World-Honored One taught it in a verse of the Abhidharma Sutra:

Explanation: In the Abhidharma Agama, the World-Honored One taught the name alaya-vijnana. The alaya-vijnana is what this treatise first referred to as the Abhidharma Sutra. Here, “dhatu” means cause.

“The common support of all dharmas” means that because of this cause, all dharmas depend upon it. That is, they depend upon it as the substance of their cause. Because the dharmas have this support, the resultant destinies are produced from it.

It possesses power throughout immeasurable births and enables one to understand the meanings of well-taught and wrongly taught dharmas. If one transcends the ordinary sequence, supreme attainment is gained. It also serves as the substance supporting the afflictions, and therefore there are very grave and firmly established afflictions.

Among these four kinds of result, those of superior capacity can endure them, while others cannot. It should be known: upon which destiny does everything in samsara depend? Not only do the destinies exist; there is also the supreme attainment of nirvana, for because afflictions exist, nirvana also exists.

This Agama reveals the support that should be known, namely, the alaya-vijnana. The Agama further says:

The Treatise says: That same sutra also contains this verse:

Explanation: In this verse, the second line explains the first. “Those of supreme capacity” refers to the bodhisattvas.

The Treatise says: There are proofs in this Agama, but for what reason is this consciousness called alaya? All defiled dharmas of sentient beings depend upon and abide in it as their result, while this consciousness also depends upon those dharmas as their cause; therefore, it is called alaya-vijnana. Furthermore, sentient beings depend upon and abide in it, taking it as their self; therefore, it is called alaya-vijnana.

Explanation: This consciousness is called alaya because dharmas depend upon and abide in it. “Depend upon and abide” means that they operate together. “Sentient beings” means all classes of beings that arise. “Defiled dharmas” distinguishes them from pure dharmas. Sentient beings’ depending upon and abiding in it as their self means appropriation.

The Treatise says: This alaya-vijnana is also called the adana-vijnana. As the World-Honored One said in the Samdhinirmocana Sutra:

Explanation: Again, in the Samdhinirmocana Agama, the Buddha told Vast Intelligence: Among sentient beings in the six destinies of samsara, according to their kind—whether egg-born, womb-born, moisture-born, or spontaneously born—when their own bodies arise in birth, the mind containing all seeds first matures, immediately combines with the body, and then grows and develops to completion. There are two kinds of appropriation.

One is appropriation in dependence upon the material faculties, whereby characteristics known as conventional discrimination, conceptual proliferation, and so forth are perfumed and appropriated. In the form realm, there are these two kinds of appropriation. In the formless realm, these two kinds of appropriation are absent.

Vast Intelligence! This consciousness is called adana because it pervades and sustains the body. It is called alaya because it lies concealed throughout the body and shares its prosperity and decline, benefit and harm.

It is also called mind because it accumulates and increases forms, sounds, odors, tastes, tangibles, and dharmas. Vast Intelligence! With the adana-vijnana as their dwelling and support, the six groups of consciousness arise: eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mental consciousness, among which consciousness operates.

With the eye faculty and form as conditions, eye-consciousness arises. Simultaneously with that eye-consciousness and sharing its object, a discriminating mental consciousness arises. Whenever any single eye-consciousness arises, a discriminating mental consciousness arises together with it, operating simultaneously and sharing its object.

Whenever two, three, four, or five groups of consciousness arise, a single discriminating mental consciousness arises together with those five groups of consciousness, operating simultaneously and sharing their objects. It is like a great river flowing: if one condition capable of producing a wave arrives, one wave arises; if two or many such conditions arrive, many waves arise, while the river continues its normal flow without interruption or cessation.

It is also like a clean mirror: if one object appears before it, one image arises; if two or many objects appear, many images arise, yet the mirror does not itself turn into those images, nor is it diminished. It should be understood in this way. Thus, the adana-vijnana is like a great river upon which the other consciousnesses abide.

If any condition for the arising of eye-consciousness arrives, then an eye-consciousness arises accordingly. If conditions for the arising of all five groups of consciousness arrive, then all five groups of consciousness arise accordingly. Thus, Vast Intelligence, a bodhisattva who abides in knowledge grounded in Dharma attains skill in the secret of mind, mentation, and consciousness.

Yet the Tathagata, who knows all things in all their modes, does not declare that all bodhisattvas are equally skilled in what is called the secret of mind, mentation, and consciousness. Vast Intelligence! If a bodhisattva, inwardly and outwardly, does not truly see adana or adana-vijnana; does not see alaya or alaya-vijnana; does not see accumulation or the manifold aspects—these two being called mind; does not see the eye, forms, or eye-consciousness; does not see the ear, sounds, or ear-consciousness; does not see the nose, odors, or nose-consciousness; does not see the tongue, tastes, or tongue-consciousness;

and does not see the body, tangibles, or body-consciousness—then, Vast Intelligence, that bodhisattva, relying upon and abiding in knowledge grounded in Dharma, attains skill in mind, mentation, and consciousness.

Furthermore, this meaning is revealed in the verse. “Profound and subtle is the adana-vijnana” means that it is difficult to know. “All its seeds transform like flowing water” means that all seeds successively arise and transform like flowing water, continuing from moment to moment.

Thus, adana indicates a distinct name. “Lest they discriminate it and call it a self” means that, because it operates with a single characteristic, they might discriminate it as a self.

The Treatise says: For what reason is this consciousness called adana? Because it comprehends and sustains all material faculties and the entire body as their support. In it, the material faculties are preserved and not lost for as long as life remains. Moreover, it continues through rebirth, causing one to acquire a body. Therefore, it is called adana.

Explanation: “It comprehends and sustains all material faculties” means that these material faculties are comprehended and sustained by that consciousness. “For as long as life remains” explains this statement. Why?

Because the alaya-vijnana comprehends and sustains the eye and the other material faculties. Therefore, they do not become livid as does a corpse. When death occurs and that consciousness abandons the body, the signs of lividity appear.

Thus, it is known that because that consciousness comprehends and sustains the lifespan while one is alive, the body does not decay. It is the support of the life of the whole body, and therefore life continues; the continuation of life causes one to possess a body. This explains that consciousness is what sustains the continuation of life.

Why? Because it can sustain the complete body, since the perfuming of the complete body is contained within the alaya-vijnana. Therefore, at birth it is called “arising in rebirth”; that is, when it arises, it receives the name “appropriation at rebirth.” Through this appropriation, the body is maintained.

For this reason, the alaya-vijnana is called the adana-vijnana.

The Treatise says: It is also called “mind,” as when the World-Honored One spoke of mind, mentation, and consciousness. Here, mentation is of two kinds. First, it is the immediately preceding condition and supporting locus: when one consciousness has successively ceased, mental consciousness arises in dependence upon it. Second, it is the defiled mentation constantly associated with four afflictions: the view of a self, self-conceit, self-love, and ignorance. This mentation is the support of the defilement of the other consciousnesses. The other consciousnesses arise through the first support and are defiled through the second. Because of the meaning of cognizing objects, the meaning of succession, and the meaning of recollection, mentation is of two kinds.

Explanation: To say that it is also called mind means that the alaya-vijnana spoken of here is mind. The distinct meanings of mentation and consciousness can be seen. It should be known that this mind likewise has a distinct meaning.

To clarify this, “the immediately preceding condition and supporting locus” means that after a consciousness has successively ceased, it can serve as the cause of mental consciousness. This is the first mentation. There is also the second, defiled mentation, so called because of the four afflictions.

Among these, the view of a self is grasping at a self. Because of this grasping, there is self-conceit, whereby one appropriates the self and exalts oneself. Because of this, self-love arises where there is no self.

All three have ignorance as their cause. Ignorance means the absence of knowledge. “The other consciousnesses arise through the first support and are defiled through the second” means that a consciousness, after successively ceasing, is called mentation.

As the support of a consciousness about to arise, it supports that consciousness’s arising; therefore, the second, defiled mentation is the support of defilement. Why? Because even in a wholesome mind there is a self.

Thus, because of the meaning of cognizing objects, the meaning of succession, and the meaning of recollection, mentation is of two kinds. In regard to appropriating objects, it is called consciousness; in regard to serving as a locus, it is called the first mentation; and in regard to the defiled meaning of the characteristic of a self and so forth, it is called the second mentation.

The Treatise says: Furthermore, how is the existence of defiled mentation known? If it did not exist, the ignorance that operates independently would not exist; this would be a fault. Likewise, the five consciousnesses would have no corresponding support; this would be a fault.

Just as the five groups of consciousness have the simultaneously present eye and other faculties as their supports and thereby receive such names as “eye-consciousness,” if mental consciousness had no simultaneously present support, this would be a fault. There would be no distinction between the concentration of non-perception and the concentration of cessation; this would be a fault. In the concentration of non-perception, defiled mentation is present, while in the concentration of cessation it is not, and therefore there is a distinction.

Again, once one was born among the non-percipient gods, there would be no afflictions throughout that lifetime; this would be a fault, if in that heavenly realm there were no self and conceit and so forth. Moreover, grasping at a self operates at all times, whether the mind is wholesome, unwholesome, or indeterminate. Otherwise, it would be associated only with unwholesome minds.

Since grasping at a self is an affliction, it would not be allowed to operate together with wholesome and indeterminate minds. Therefore, if it is coexistent and co-operating with them, this fault does not arise. If it operates in association with them, this fault does not arise.

A verse on this says:

If independently operating ignorance
And the support corresponding to the five dharmas,
And the distinction between the two concentrations
Receive their names, these faults do not arise.

Explanation: By what reasoning is this second, defiled mentation established? If this mentation did not exist, independently operating ignorance could not be established. What is independently operating ignorance?

Before its antidote arises, it obstructs wisdom of suchness. This delusion is not associated with the five consciousnesses, because such wisdom is not obstructed in them. Wherever the antidote arises, there it is obstructed.

Nor does it occur within defiled mental consciousness. If it were identical with defiled mental consciousness, there would be a fault. Since defiled mental consciousness co-operates with other afflictions, it cannot be called independently operating.

Furthermore, if one maintains that it is itself an afflictive, defiled mental consciousness, there is the fault that the mind would always be defiled.

How then could minds associated with giving and so forth be wholesome? They would constantly be associated with that defilement. If one says that another mentation arises associated with the wholesome mind, then establishing it as the producer of the antidote capable of counteracting this defiled mental consciousness cannot be accomplished. If one says that a wholesome mind arises together with defiled mentation, this wholesome mind can produce an antidote that counteracts and extinguishes the other consciousnesses. With this cessation, there is no fault.

Furthermore, because mental consciousness corresponds to the five consciousnesses, just as the five consciousnesses—eye-consciousness and so forth—have the five faculties, such as the eye, as their simultaneously present supports, this mental consciousness must likewise have a simultaneously present support.

“There would be no distinction between the two concentrations” means that if defiled mentation is posited, it is present in the concentration of non-perception but absent in the concentration of cessation of mind, and thus there is a distinction. In both concentrations, mental consciousness does not operate, and therefore without defiled mentation there would be no distinction. “Receives its name” means that, because it recollects the body, it is named mentation.

If no entity existed, on what would this name depend? If the six consciousnesses, having successively passed away, were called mentation, that would be unreasonable because they have already ceased. Furthermore, those born among the non-percipient gods would have no self throughout an entire lifetime.

Thus, if it is said that there is no defiled mentation there, those born there must be without a self. Noble beings should then not grow weary of that state. Since they do grow weary of it, it is known that those born there certainly possess a sense of self.

“Grasping at a self operates in accord” means that wholesome acts such as giving are associated with a sense of self. Therefore, if separated from this grasping at a self, ignorance could not be established. Ignorance is not separate from its support, and this support cannot be found apart from defiled mentation.

The Treatise says: Because this mentation is defiled, it is obstructive and indeterminate. It is constantly associated with four afflictions. Like the afflictions of the form and formless realms, it is obstructive and indeterminate. The form and formless realms are contained within shamatha. Because this mentation is defiled at all times, a third substantial category of mind apart from the alaya-vijnana cannot be found. Therefore, the alaya-vijnana is established as mind. Because it consists of seeds, mentation, mental consciousness, and so forth arise from it.

For what reason is it called mind? Because it gathers the various seeds perfumed by all dharmas.

Explanation: Views, mentation, and the active consciousnesses take the alaya-vijnana as the cause of their arising; therefore, the substance of mind cannot be found elsewhere. The Buddha taught that consciousness is included within the immediately preceding, ceased mentation. After that consciousness has ceased, it is called mentation. Furthermore, because it gathers the seeds perfumed by all dharmas, it receives the name “mind.” Here, “various” means the various characteristics of dharmas. Thus, perfumed seeds possess the capacity to serve as their distinct causes. “Gathers” means accumulating densely into a single mass.

The Treatise says: Furthermore, why is this mind not called the alaya-vijnana or the adana-vijnana in the Sravaka Vehicle? Because it is contained within the subtle domain. Sravakas do not seek to know every domain. Thus, although this teaching is omitted for them, they can accomplish their wisdom and attain liberation. Therefore, it is not taught. It is taught to the bodhisattvas because they seek to know every domain. Without this knowledge, the wisdom of omniscience cannot be attained.

Explanation: “Because it is contained within the subtle domain” means that it is both subtle and a domain, and is therefore called a subtle domain. Furthermore, because it enters the subtle domain, it is difficult to know. Moreover, sravakas do not wish to know every domain, for they practice only for their own benefit. Therefore, they eliminate only the coarse afflictions by means of wisdoms concerning suffering and so forth. Bodhisattvas, however, practice in order to remove both their own and others’ afflictive and cognitive obstructions; therefore, it is taught to them.

The Treatise says: Nevertheless, the Sravaka Vehicle also speaks of the alaya-vijnana through other principles. For example, the Ekottarika Agama says that sentient beings delight in alaya, enjoy alaya, rely upon alaya, and seek alaya. In order to extinguish this alaya, when the Tathagata teaches the Dharma, they listen attentively, arouse the mind of inquiry, accept the Dharma in accord with it, and aspire to extinguish alaya. Because the Tathagata appears in the world, a rare and difficult-to-obtain Dharma newly becomes manifest in the world. The Tathagata’s appearance in the world has four qualities worthy of praise. In the sutra, such alternative names are used to reveal the alaya-vijnana within the Sravaka Vehicle.

Explanation: “Sentient beings delight in alaya” is the root statement. It is afterward explained in terms of the three times—present, past, and future. The other three statements follow in their successive order. There is another meaning: delighting in alaya refers to the present life; enjoying alaya refers to the past life. Because they enjoyed alaya in a previous life, they again cultivate familiarity with alaya. Because they delight in alaya and cultivate familiarity with alaya, they again seek alaya in a future life. To accord with the Dharma means to practice precisely as the teaching has instructed.

The Treatise says: In the Mahasamghika Agama, this consciousness is also described through another principle and is called the root consciousness, like the root of a tree.

Explanation: Calling the root consciousness “like the root of a tree” means that this root consciousness is the substance that serves as the cause of all other consciousnesses. Just as the root of a tree is the cause from which its many branches and twigs arise, and without the root there can be no branches, so too the alaya-vijnana serves as the root of the other consciousnesses.

The Treatise says: The Mahisasakas also speak of this consciousness through another principle and call it the aggregate that lasts to the end of samsara. In certain places and at certain times, form and mind are seen to be interrupted, but the seeds within the alaya-vijnana are not interrupted.

Explanation: To say, through another principle, “the aggregate that lasts to the end of samsara” means that the aggregated substance of this consciousness persists until the very end of samsara. Why? Because there are causes and conditions. “In certain places” refers to realms; that is, in the formless realm there is no form. “At certain times” means at times within meditative concentration, such as the concentration of non-perception. “The seeds within the alaya-vijnana are not interrupted” means that the perfuming of form and mind serves as a cause, and later form and mind arise from it once again.

The Treatise says: Therefore, it should be known that the names Support, Adana-vijnana, Mind, Alaya-vijnana, Root Consciousness, Aggregate Lasting to the End of Samsara, and so forth establish the alaya-vijnana as the great road traveled by a mighty king.

Explanation: “The road traveled by a mighty king” means a broad and great road.

The Treatise says: There are also teachers who maintain that mind, mentation, and consciousness differ in name but are identical in meaning. This is incorrect. Since the meanings of mentation and consciousness are understood to differ, the meaning of mind must likewise be different.

There are also teachers who maintain that, in the World-Honored One’s statements that sentient beings delight in alaya and so forth, the five aggregates of appropriation are alaya. Other teachers maintain that feelings accompanied by craving are alaya. Still other teachers maintain that the view of a self is alaya.

Because these teachers are confused and do not clearly understand the Agamas or meditative attainment, they form such views concerning the alaya-vijnana. The principles they establish within the Sravaka Vehicle are not coherent. If those who are not confused concerning the substantial characteristics of alaya use those principles to establish what is called the alaya-vijnana, their position is excellent.

Why is it excellent? If it is said that the five aggregates of appropriation are alaya, the following problem arises: beings born in evil destinies experience nothing but suffering and consequently grow weary of it; sentient beings there find it entirely undesirable. To say that they are nevertheless attached to it is unreasonable, for they constantly seek to abandon it.

If feelings of pleasure accompanied by craving are said to be alaya, such feelings do not exist from the fourth dhyana upward. Since beings there have grown weary of those feelings, to say that they take them as an object of attachment is unreasonable. If the view of a self is said to be alaya, then those within the Buddha’s Dharma who have faith in and understand selflessness grow weary of that view; to say that they take it as an object of attachment is unreasonable.

In the alaya-vijnana, however, the sense of “I” still remains. Even when beings are born in a place where they experience nothing but suffering and seek only to escape that suffering, because they are bound by self-love within the alaya-vijnana, they never seek to escape from it. Furthermore, those born from the fourth dhyana upward, although weary of feelings of pleasure accompanied by craving, still retain the bondage of self-love within the alaya-vijnana.

Moreover, those within the Buddha’s Dharma who have faith in and understand selflessness, though weary of the view of a self, still retain the bondage of self-love within the alaya-vijnana. Therefore, to establish alaya in this way and thus establish the substance of the alaya-vijnana is supremely excellent. This is the distinctive method of establishing the alaya-vijnana.

Explanation: Here, “those who are not confused” refers to bodhisattvas. Evil destinies are such unfortunate courses as those of hungry ghosts, animals, hell beings, and so forth. “Experiencing nothing but suffering” means that the resultant substance of those destinies is wholly undesirable.

If any pleasant feeling arises there, it is merely the result of some fresh change; the beings born there experience a result consisting only of suffering. If pleasant feelings accompanied by craving are said to be alaya, such feelings do not exist from the fourth dhyana upward because beings have grown weary of them. “Sentient beings there” means sentient beings born from the fourth dhyana upward and those abiding in the fourth dhyana.

“There” means being born in that state. “The inner self still remains” means that they decisively take this consciousness to be the inner self. “Seeking to escape the aggregate of suffering” means aspiring to abandon painful feeling.

“Bound by self-love within the alaya-vijnana” means that because the alaya-vijnana is taken as the self, this craving binds them.