解深密經

Chapter One: Introduction

Thus have I heard:

At one time the Blessed One ⁽¹⁾ was dwelling in a great palace (1B), a place ⁽²⁾ constructed of the seven most radiant precious substances, emitting a great light that illuminated boundless lands; a place with countless regions wondrously adorned and interspersed; a place whose dimensions extended without limit and were difficult to measure; a place whose dimensions transcended the domain of the three realms; a place formed from supreme roots of virtue transcending the world; a place whose essential nature was consciousness of utmost purity and complete mastery; a place where the Blessed One held court; a place where great bodhisattvas ⁽³⁾ assembled like clouds; a place where innumerable members of the eight classes of beings constantly attended him;

a place sustained ⁽⁴⁾ by delight in the flavor of the vast true Dharma; a place from which every genuine benefit for sentient beings arose; a place where afflictions, calamities, bonds, and defilements had been utterly ended; a place separated from all kinds of maras ⁽⁵⁾; a place adorned with the Buddha’s adornment, an adornment surpassing every other adornment; a place where great mindfulness, great wisdom, and great practice served as the path; a place where great serenity and subtle insight served as the vehicle; a place where great emptiness, great signlessness, and great wishlessness served as the entrances; a place established upon a kingly lotus made of great jewels and adorned with immeasurable virtues ⁽⁶⁾.

Brief Explanation.—

This passage describes the place where the Buddha taught the Samdhinirmocana. As seen by the great bodhisattvas, that place was the Buddha’s land of enjoyment for others, endowed with eighteen perfections (corresponding to the eighteen occurrences of the words “a place”). Strictly speaking, it should also have been described as the transformation land seen by others, but because this passage seeks to exalt this sutra, it speaks only of the first vision.

To see the land of enjoyment for others and the transformation land in the same place and at the same time is like, in the Lotus Sutra, seeing either the Pure Land of Vulture Peak or the ordinary Vulture Peak.

The Speaker

Canonical Text.—

As for the Blessed One, his awakened wisdom was supremely pure ⁽⁷⁾: he manifested nonduality ⁽⁸⁾, attained signlessness ⁽⁹⁾, abided in the abiding place of all Blessed Ones ⁽¹⁰⁾, embodied their equality, reached the state where no obstruction remained ⁽¹¹⁾, possessed a teaching that could not be overturned and a consciousness that could not be impeded, established that which was inconceivable, knew equally and clearly all matters of the past, present, and future, extended his body throughout all worlds, comprehended all dharmas, perfected all practices, possessed knowledge free from doubt, and manifested a body without discrimination.

His was the awakened wisdom sought by all bodhisattvas. Having realized the identical body of all Buddhas, he stood upon the supreme further shore; manifested, without any admixture, the liberation and wondrous wisdom of the Blessed One; and completely realized the Buddha’s domain, which has neither center nor boundary, extending throughout the dharmadhatu, pervading space, and continuing through all time.

Brief Explanation.—

The Buddha described in this passage is the enjoyment body for others. The teacher who expounded the Samdhinirmocana was that enjoyment body for others. This, too, is stated in order to exalt this sutra.

The Listeners

Canonical Text.—

Together with the Blessed One was an assembly of great shravakas, all thoroughly disciplined; all were children of the Buddha; well liberated in mind; well liberated through wisdom; well purified in moral discipline; aspiring to the joy of the true Dharma; deeply learned in the true Dharma, retaining in their minds what they had heard and continually accumulating such learning; skillful in contemplating what should be contemplated, skillful in speaking what should be spoken, and skillful in doing what should be done ⁽¹²⁾; possessing swift wisdom, rapid wisdom, keen wisdom, liberating wisdom, surpassing wisdom of decisive discernment, great wisdom, and vast wisdom ⁽¹³⁾; possessing wisdom unequaled by anyone and endowed with such precious qualities of wisdom;

perfect in the three kinds of higher knowledge; having attained here and now the joy of the true Dharma, supreme in every respect; being pure and great fields of merit; complete and lacking nothing in the serenity of their conduct; fully endowed and never deficient in the gentleness of patience; and skillful in carrying out the teachings of the Blessed One ⁽¹⁴⁾.

Brief Explanation.—

This passage describes the assembly of great shravakas, one of the two assemblies who heard the Samdhinirmocana. It should be noted that this passage does not mention the distinctive attainments of the shravakas, foremost among which are “what had to be done has been done; there will be no further existence.” This shows that the sutra does not exalt shravakas of fixed disposition, those who merely “seek to obtain their own benefit.” The shravakas spoken of in this passage were shravakas inclined toward the Great Vehicle, possessing virtues associated with the Mahayana.

Canonical Text.—

There was also an assembly of great bodhisattvas who had gathered there from various Buddha lands. All were established in the Great Vehicle and practiced the Great Vehicle; they regarded sentient beings with complete equality; they were free from every discrimination concerning what could and could not be distinguished ⁽¹⁵⁾; they had subdued all kinds of maras and adversaries; they were free from the mental attitudes of shravakas and pratyekabuddhas; they were sustained by delight in the flavor of the vast true Dharma; they had transcended all five fears ⁽¹⁶⁾; they had entered exclusively into the stage of nonretrogression; and they manifested the stage in which they brought an end to the suffering and oppression of sentient beings.

The names of the foremost among them were the great bodhisattva Profound Meaning Intention ⁽¹⁷⁾, the great bodhisattva Questioning According to Reason, the great bodhisattva Dharma Courage, the great bodhisattva Pure Wisdom, the great bodhisattva Vast Wisdom, the great bodhisattva Root of Virtue, the great bodhisattva Born of Ultimate Meaning, the great bodhisattva Avalokiteshvara, the great bodhisattva Maitreya, the great bodhisattva Manjushri ⁽¹⁸⁾, and others.

Brief Explanation.—

This passage describes the assembly of great bodhisattvas who came to hear the Samdhinirmocana Sutra. Ten statements describe ten great qualities.

The Mind Beyond Words and Nonduality

Canonical Text.—

Chapter Two: Ultimate Meaning ⁽¹⁹⁾

At that time, in the presence of the Blessed One, the great bodhisattva Questioning According to Reason asked the great bodhisattva Profound Meaning Intention: “Noble son, when it is said that all dharmas are nondual ⁽²⁰⁾, what are these dharmas, and why are they nondual?”

The great bodhisattva Profound Meaning Intention replied to the great bodhisattva Questioning According to Reason: “Good man, broadly speaking, dharmas are of two kinds: the conditioned and the unconditioned. Herein, the conditioned is neither conditioned nor unconditioned, and the unconditioned is neither unconditioned nor conditioned; therefore, they are said to be nondual.”

The great bodhisattva Questioning According to Reason again asked the great bodhisattva Profound Meaning Intention: “Noble son, what does it mean to say that the conditioned is neither conditioned nor unconditioned, and that the unconditioned is neither unconditioned nor conditioned?”

The great bodhisattva Profound Meaning Intention replied to the great bodhisattva Questioning According to Reason: “Good man, when the conditioned is spoken of, it is something provisionally designated by the Teacher. If it is something provisionally designated by the Teacher, then it is conceptual construction and verbal expression ⁽²¹⁾. If it is conceptual construction and verbal expression, then ultimately it consists only of manifold conceptual constructions and verbal expressions and is not real; therefore, it is not conditioned ⁽²²⁾. To speak of the unconditioned likewise falls within language ⁽²³⁾. Whatever little may be said apart from the conditioned and the unconditioned is also like this ⁽²⁴⁾.

“Nevertheless, speech does not arise without an underlying reality. What is that reality? It is the Dharma-nature with respect to which noble ones, through supremely noble vision and knowledge beyond language, manifest perfect awakening. Then, precisely with regard to that Dharma-nature beyond language, wishing to enable others also to manifest perfect awakening, they provisionally establish words and call it the conditioned ⁽²⁵⁾.”

Good son, when the unconditioned is spoken of, it too is something provisionally established by the virtue of the Original Teacher; if it is something provisionally established by the virtue of the Original Teacher, then it is conceptually constructed attachment and verbal expression; if it is conceptually constructed attachment and verbal expression, then ultimately it is merely all manner of conceptually constructed attachment and verbal expression, and is not true; therefore, it is not the unconditioned ⁽²⁶⁾.

To speak of the conditioned is likewise to fall into language ⁽²⁷⁾; and whatever little may be said apart from the unconditioned and the conditioned is also like this ⁽²⁸⁾. Nevertheless, speech does not arise without an actuality. What is that actuality?

It is that the noble ones, through their supremely noble vision and knowledge, transcend language and thereby realize complete and perfect awakening with respect to the Dharma-nature. Then, regarding that Dharma-nature which transcends language, wishing to enable others also to realize complete and perfect awakening, they provisionally establish words and call it the unconditioned.

Brief Explanation.—

This passage states that the ultimate meaning—Mind, or Suchness—is beyond language and nondual.

Main Text.—

At that time, the great bodhisattva Requesting According to Principle again asked the great bodhisattva Understanding the Profound Meaning: Most Excellent Son, what is meant by saying that the noble ones, through their supremely noble vision and knowledge, transcend language and thereby realize complete and perfect awakening with respect to the Dharma-nature, and then, regarding that Dharma-nature which transcends language, wishing to enable others also to realize complete and perfect awakening, provisionally establish words and speak either of the conditioned or of the unconditioned?

The great bodhisattva Understanding the Profound Meaning replied to the great bodhisattva Requesting According to Principle: Good son, it is like an illusionist, or an illusionist’s disciple, standing at a crossroads, gathering grass, leaves, tiles, bricks, and various other materials and implements, and producing illusory appearances of elephant troops, cavalry, chariots, infantry, mani jewels, pearls, vaidurya, conch shells ⁽²⁹⁾, jade, coral, treasuries of wealth, treasuries of grain, and so forth.

Those who are dull, misunderstand, and lack discernment, after seeing and hearing the illusory appearances upon those materials, think that what they see and hear truly consists of elephant troops, up to and including treasuries of grain. In exact accordance with what they see and hear, they cling to it and describe it, maintaining that only what they see and hear is correct and that anyone who says otherwise is ignorant and false.

Such people afterward have great need to examine the matter again. Those who are not dull, who understand correctly, and who possess discernment, after seeing and hearing the illusory appearances upon those materials, think that what they see and hear is entirely devoid of any real elephant troops, up to and including treasuries of grain. Nevertheless, there are illusory appearances that deceive the faculty of sight, causing one to imagine, “This is the body of the elephant, and these are the details upon that body,” up to imagining, “This is the treasury of grain itself, and these are the details upon it” (29B).

They do not cling to and describe things in exact accordance with what they see and hear, maintaining that only what they see and hear is correct and that anyone who says otherwise is ignorant and false. Yet, wishing to enable others also to know the truth in this way, they too employ words. Such people afterward have no need for further examination.

In the same way, those who belong to the class of foolish ordinary people, the class of worldlings ⁽³⁰⁾, and have not attained the noble ones’ wisdom that transcends the world, cannot comprehend the Dharma-nature of all dharmas that transcends language. Thus, after seeing and hearing of conditioned and unconditioned dharmas, they think that what they see and hear is definitely and truly conditioned or unconditioned. In exact accordance with what they see and hear, they cling to it and describe it, maintaining that only what they see and hear is correct and that anyone who says otherwise is ignorant and false.

Such people afterward have great need to examine the matter again. Those who do not belong to the class of foolish ordinary people, who have seen the truth of the noble ones and attained the noble ones’ wisdom that transcends the world, correctly comprehend, just as it truly is, the Dharma-nature of all dharmas that transcends language. Thus, after seeing and hearing of conditioned and unconditioned dharmas, they think that what they see and hear is definitely not truly conditioned or unconditioned.

Nevertheless, there are aspects ⁽³¹⁾ of conceptual discrimination ⁽³²⁾, like illusory appearances that deceive wisdom ⁽³³⁾, and therefore there arises the conception of conditioned and unconditioned entities and the conception of the details belonging to conditioned and unconditioned entities. Thinking in this way, they do not cling to and describe things in exact accordance with what they see and hear, maintaining that only what they see and hear is correct and that anyone who says otherwise is ignorant and false.

Yet, wishing to enable others also to know the truth in this way, they too employ words. Such people afterward have no need for further examination.

Thus, good son, with regard to this actuality, the noble ones, through their supremely noble vision and knowledge, transcend language and thereby realize complete and perfect awakening with respect to the Dharma-nature. Then, regarding that Dharma-nature which transcends language, wishing to enable others also to realize complete and perfect awakening, they provisionally establish words and speak of the conditioned and of the unconditioned.

Brief Explanation.—

This passage explains why, although the ultimate meaning transcends language, the noble ones nevertheless employ verbal teachings.

Main Text.—

The great bodhisattva Understanding the Profound Meaning, wishing to restate the meaning already given, then spoke the following verses:

The nondual Dharma-nature,

transcending all language,

of which the Blessed One spoke,

is exceedingly profound;

it is not something

foolish ordinary people can comprehend.

Regarding that Dharma-nature,

foolish ordinary people

are deluded

because of their ignorance;

therefore they delight in grasping

the two dharmas taken as bases ⁽³⁴⁾,

employing words

in every kind of conceptual proliferation.

They become people

belonging to the indeterminate group,

or, even further,

to the group fixed in error.

Thus they have wandered

amid the suffering

of birth and death

for an exceedingly long time;

and now they again oppose

wisdom

and discourse

that are perfectly correct.

Therefore, in the future,

they must be born among

cattle, goats,

and similar creatures.

Brief Explanation.—

This passage uses verse to repeat the teaching in C1 within B1 of A2.

On the Mind That Transcends Discursive Investigation

Main Text.—

At that time, the great bodhisattva Dharma Courage addressed the Buddha: Revered Blessed One, to the east of this realm, beyond world systems as numerous as the sands of seventy-two Ganges Rivers, there is a world system called Replete with Great Renown. Its teaching master, the Blessed One, is named Vast Renown. Formerly, I came from that Buddha-realm to this realm.

In that Buddha-realm, I once saw a place where seventy-seven thousand adherents of non-Buddhist paths, including their teachers, were sitting together. In order to consider the character of the ultimate meaning of all dharmas, they discussed, deliberated, and examined it together. Although they investigated it everywhere, in the end they could not know the ultimate meaning of all dharmas.

They had only complex, contradictory, and uncertain understandings; therefore, they opposed and argued with one another, their tongues issuing swords and spears with which they stabbed and assailed one another, and then they dispersed. At that time, I privately thought: The appearance in the world of the Blessed Ones is truly exceedingly rare, for through their appearance there are still people who thoroughly penetrate and realize the ultimate meaning that transcends the sphere of discursive investigation ⁽³⁵⁾.

After the great bodhisattva Dharma Courage had respectfully spoken thus, the Blessed One taught him: Good son, it is so; it is exactly as you have said. The Tathagata has attained complete and perfect awakening regarding the ultimate meaning that transcends discursive investigation, and having attained complete and perfect awakening, the Tathagata clearly teaches it to others.

Brief Explanation.—

This passage states the purpose and value of the Buddha’s appearance in the world: that appearance is for the sake of teaching the ultimate meaning, thereby enabling others also to realize that ultimate meaning.

Main Text.—

Dharmodgata, the Tathagata has said that the ultimate meaning is inwardly realized by the noble ones themselves, whereas objects of discursive thought are understood through transmission from one ordinary being to another. Therefore, Dharmodgata, from this you should know that the ultimate meaning transcends the domain of discursive thought. Dharmodgata, the Tathagata has said that the ultimate meaning is comprehended by non-conceptual wisdom, whereas discursive thought knows only objects possessing characteristics.

Therefore, Dharmodgata, from this you should know that the ultimate meaning transcends the domain of discursive thought. Dharmodgata, the Tathagata has said that the ultimate meaning cannot be expressed in words, whereas discursive thought knows only through verbal expression. Therefore, Dharmodgata, from this you should know that the ultimate meaning transcends the domain of discursive thought.

Dharmodgata, the Tathagata has said that the ultimate meaning is entirely free from all representations, whereas discursive thought knows only through representations. Therefore, Dharmodgata, from this you should know that the ultimate meaning transcends the domain of discursive thought. Dharmodgata, the Tathagata has said that the ultimate meaning is entirely free from all disputation (35B), whereas discursive thought knows only through disputation.

Therefore, Dharmodgata, from this you should know that the ultimate meaning transcends the domain of discursive thought.

Brief Explanation.—

This passage explains, from five perspectives, how the ultimate meaning transcends discursive thought.

Canonical Text.—

Dharmodgata, you should understand this by analogy. Suppose a person has been accustomed throughout his life to bitter and pungent flavors. Such a person cannot conceive of, compare, or confidently understand the flavors of honey and sugar.

Or suppose there are those who, for a long time, have affirmed sensual desire and have been scorched by the fire of desire. Such persons cannot conceive of, compare, or confidently understand the subtle joy of transcendence that arises from inwardly abandoning the five sensual desires (35C). Or suppose there are those who, for a long time, have affirmed words and delighted in the ornate language of the world.

Such persons cannot conceive of, compare, or confidently understand the noble joy of silence that arises from inward serenity. Or suppose there are those who, for a long time, have affirmed the representations of seeing, hearing, sensing, and knowing ⁽³⁶⁾, and have delighted in representations of a worldly nature (36B). Such persons cannot conceive of, compare, or confidently understand perfect nirvana, in which all representations and the body of the five skandhas are extinguished.

Or suppose there are those who, for a long time, have affirmed possessions belonging to a self, appropriation, and disputation, and have delighted in every kind of worldly disputation. Such persons cannot conceive of, compare, or confidently understand the absence of possessions belonging to a self, appropriation, and disputation among the people of the northern continent of Uttarakuru. In the same way, Dharmodgata, those engaged in discursive thought cannot conceive of, compare, or confidently understand the ultimate meaning, which transcends the knowledge of discursive thought.

Brief Explanation.—

This passage gives analogies for the five perspectives stated above. These analogies also directly indicate the matters concerned. Master Paramartha correlates these five with five joys: renunciation, detachment, serenity, perfect enlightenment, and nirvana (cited in Manji Supplement 34/339B).

Canonical Text.—

To restate the meaning already given, at that time the Blessed One spoke the following verses:

Realized from within,

comprehended without characteristics,

inexpressible in words,

entirely free from representations,

bringing disputation to an end—

such is the ultimate meaning,

utterly transcending

all modes of discursive thought.

Brief Explanation.—

This passage restates in verse section C2 within B1 of A2.

Teaching That Mind Is Neither Identical nor Different

Canonical Text.—

At that time, the great bodhisattva Suvisuddhamati addressed the Buddha: “Blessed One, how wondrous indeed You are, and how skillfully You have spoken! You have taught that the ultimate meaning is exceedingly subtle, exceedingly profound, difficult to fathom, and transcends the characteristics of identity and difference in relation to conditioned phenomena. Blessed One, here in this very realm, I once witnessed a gathering where bodhisattvas of equal standing, correctly cultivating at the Stage of Practice through Resolute Understanding ⁽³⁷⁾, sat together and jointly deliberated whether the ultimate meaning and conditioned phenomena ⁽³⁸⁾ were identical or different.

Among them, some said that the ultimate meaning and conditioned phenomena were entirely identical. Some said that the ultimate meaning and conditioned phenomena were not entirely identical, but absolutely different. Others, filled with doubt and hesitation, asked which of them spoke truthfully and which falsely, which were right and which wrong, when some said that the ultimate meaning and conditioned phenomena were identical, while others said that the ultimate meaning and conditioned phenomena were different.

Blessed One, having witnessed this, I privately thought: These good sons are naive, unenlightened, unskillful, and incorrect. They do not understand the exceedingly subtle, exceedingly profound ultimate meaning that transcends identity and difference in relation to conditioned phenomena.”

After the great bodhisattva Suvisuddhamati had respectfully spoken thus, the Blessed One said to him: “Good son, it is so; it is just as you have said. Those good sons are naive, unenlightened, unskillful, and incorrect. They do not understand the exceedingly subtle, exceedingly profound ultimate meaning that transcends identity and difference in relation to conditioned phenomena. This is because understanding it in such a manner in relation to conditioned phenomena cannot be called understanding or realizing the ultimate meaning.”

Brief Explanation.—

This passage begins the teaching concerning reality and phenomena; that reality is the ultimate meaning—Suchness, or Mind.

Canonical Text.—

“First, Suvisuddhamati, if the ultimate meaning and conditioned phenomena were identical, then all ordinary beings should already have seen the truth, attained peaceful nirvana, and realized supreme bodhi. If the ultimate meaning and conditioned phenomena were different, then those who had seen the truth should be unable to eliminate conditioned phenomena. If they could not eliminate conditioned phenomena, they could not be liberated from the bondage of characteristics ⁽³⁹⁾.

If they could not be liberated from the bondage of characteristics, they could not be liberated from the bondage of heaviness ⁽⁴⁰⁾. If they could not be liberated from these two bondages, they could neither attain peaceful nirvana nor realize supreme bodhi. Yet because ordinary beings of all kinds have not presently seen the truth, have not attained peaceful nirvana, and have not realized supreme bodhi, it is unreasonable to maintain that the ultimate meaning and conditioned phenomena are identical.

From this principle, you should know that those who say the ultimate meaning and conditioned phenomena are identical speak incorrectly. On the other hand, those who have seen the truth are not unable to eliminate conditioned phenomena, but can indeed eliminate them; they are not unable to be liberated from the bondage of characteristics, but can indeed be liberated from it; they are not unable to be liberated from the bondage of heaviness, but can indeed be liberated from it.

Because they are liberated from these two bondages, they also attain peaceful nirvana and realize supreme bodhi. Therefore, it is unreasonable to maintain that the ultimate meaning and conditioned phenomena are different. From this principle, you should know that those who say the ultimate meaning and conditioned phenomena are different speak incorrectly.

“Furthermore, Suvisuddhamati, if the ultimate meaning and conditioned phenomena were identical, then because conditioned phenomena are defiled, the ultimate meaning should also be defiled. If the ultimate meaning and conditioned phenomena were different, then the common characteristic of conditioned phenomena should not be called the ultimate meaning ⁽⁴¹⁾. Yet because the ultimate meaning is not defiled and, on the other hand, because the common characteristic of conditioned phenomena is called the ultimate meaning, it is unreasonable to maintain that the ultimate meaning and conditioned phenomena are either identical or different. From this principle, you should know that those who say the ultimate meaning and conditioned phenomena are identical or different speak incorrectly.”

Furthermore, Purified Wisdom, if ultimate meaning and conditioned formations were one, then ultimate meaning, being without differentiation, and conditioned formations would likewise be without differentiation; then a practitioner cultivating contemplation, after seeing, hearing, discerning, and knowing conditioned formations, should no longer need to seek knowledge of ultimate meaning. If ultimate meaning and conditioned formations were different, then that which is revealed by the selflessness and absence of intrinsic nature of conditioned formations should not itself be ultimate meaning; and defilement and purity, being different, should arise simultaneously and coexist ⁽⁴²⁾.

Yet because conditioned formations are now differentiated rather than undifferentiated; because a practitioner cultivating contemplation, after seeing, hearing, discerning, and knowing conditioned formations, must still seek knowledge of ultimate meaning; because that which is revealed by the selflessness and absence of intrinsic nature of conditioned formations is itself called ultimate meaning; and because defilement and purity, being different, do not arise simultaneously and coexist, it is therefore unreasonable to hold that ultimate meaning and conditioned formations are either one or different.

By this reasoning, you should know that those who say ultimate meaning and conditioned formations are one or different speak incorrectly.

Brief Explanation.—

This passage has three shorter sections explaining how ultimate meaning transcends identity and difference. Among them, the two most noteworthy points are that the common characteristic of conditioned formations is ultimate meaning (note 41), and that defilement and purity do not coexist (note 42). The former concerns essence and phenomena; the latter is precisely the meaning of original purity (rather than original defilement).

Canonical Text.—

Purified Wisdom, just as the whiteness of a conch shell cannot readily be said to be either one with or different from the conch shell, so too is the yellow color of gold in relation to gold. Just as the melody produced by the sound of a harp cannot readily be said to be either one with or different from the sound of the harp; just as the fragrance of black agarwood cannot readily be said to be either one with or different from black agarwood; just as the pungency of pepper cannot readily be said to be either one with or different from pepper; and just as the pungency of pepper is so, the rich flavor of a haritaki fruit is likewise.

Just as the smoothness of silk cannot readily be said to be either one with or different from silk; just as cream cannot readily be said to be either one with or different from cooked milk; and just as the impermanence of conditioned formations, the suffering of the contaminated, and the selflessness of dharmas cannot readily be said to be either one with or different from conditioned formations, the contaminated, and dharmas.

The distortion and defilement present in craving cannot readily be said to be either one with or different from craving; as with craving, so too with hatred and delusion. In the same way, Purified Wisdom, ultimate meaning and conditioned formations cannot be defined as either one or different.

Purified Wisdom, regarding ultimate meaning, which thus transcends the identity and difference of conditioned formations, which is exceedingly subtle and ultimately exceedingly subtle, exceedingly profound and ultimately exceedingly profound, difficult to know and ultimately exceedingly difficult to know, the Tathagata has manifested complete and perfect awakening. Having attained complete and perfect awakening, the Tathagata clearly teaches it to others.

Brief Explanation.—

Of these two passages, the first uses ten analogies to explain that ultimate meaning is neither one with nor different from conditioned formations; the second states that the Buddha awakened to that ultimate meaning himself and then awakened others to it.

Canonical Text.—

At that time, the Blessed One, wishing to restate the meaning already taught, spoke the following verses:

Ultimate meaning and conditioned formations ⁽⁴³⁾

transcend identity and difference;

to discriminate them as one or different

is incorrect understanding.

Sentient beings are bound

by the bonds of characteristics and the heavy bonds ⁽⁴⁴⁾;

only through diligent cultivation of calm abiding and insight

can liberation be attained.

Brief Explanation.—

This passage restates in verse C3 within B1 of A2.

Explanation of the Universally Pervasive, Single-Taste Mind

Canonical Text.—

At that time, the Blessed One asked the elder Subhuti: “Subhuti, among the realm of sentient beings, how many people do you know who possess overweening pride and, under its sway, establish their own understanding ⁽⁴⁵⁾? How many people, free from overweening pride, establish their own understanding?”

The elder Subhuti said to the Buddha: “Blessed One, among the realm of sentient beings, I know only a few people who are free from overweening pride and establish their own understanding, whereas there are countless people who possess overweening pride and, under its sway, establish their own understanding.

“Blessed One, on one occasion I was dwelling in a secluded place within a great forest. At that time, many bhiksus were also dwelling nearby in that forest. During the latter part of the day, these bhiksus successively assembled and, on the basis of an actual realization involving apprehension, discussed the dharmas and established their own understanding.

“Among them, some established their own understanding through apprehending the skandhas: apprehending the characteristics of the skandhas, apprehending the arising of the skandhas, apprehending the cessation of the skandhas, and apprehending the realization of the cessation of the skandhas. Just as some did so through apprehending the skandhas, others did likewise through apprehending the ayatanas, and still others through apprehending dependent origination.

“Some established their own understanding through apprehending nutriment: apprehending the characteristics of nutriment, apprehending the arising of nutriment, apprehending the cessation of nutriment, and apprehending the realization of the cessation of nutriment.

“Some established their own understanding through apprehending the truths: apprehending the characteristics of the truths, apprehending the complete knowledge of the truths, apprehending the permanent abandonment associated with the truths, apprehending the realization of the truths, and apprehending the cultivation of the truths.

“Some established their own understanding through apprehending the dhatus: apprehending the characteristics of the dhatus, apprehending the classes of the dhatus, apprehending the diversity of the dhatus, apprehending the cessation of the dhatus, and apprehending the realization of the cessation of the dhatus.

“Some established their own understanding through apprehending the foundations of mindfulness: apprehending the characteristics of the foundations of mindfulness, apprehending what they counteract and what counteracts through them, apprehending their cultivation, apprehending how those not yet arisen are caused to arise, and apprehending how those already arisen are made steadfast and are cultivated increasingly, elevated, and expanded. Just as some did so through apprehending the foundations of mindfulness, others did likewise through apprehending the right efforts, the bases of spiritual power, the faculties, the powers, and the factors of awakening.

“Some established their own understanding through apprehending the Noble Eightfold Path: apprehending the characteristics of the Noble Eightfold Path, apprehending what it counteracts and what counteracts through it, apprehending its cultivation, apprehending how that which has not yet arisen is caused to arise, and apprehending how that which has already arisen is made steadfast and is cultivated increasingly, elevated, and expanded ⁽⁴⁶⁾.

“Blessed One, witnessing this, I privately thought: ‘These elders, who discuss the dharmas and establish their own understanding in this way on the basis of an actual realization involving apprehension, are all possessed of overweening pride and are under its sway. Therefore, they are unable to comprehend the universally pervasive characteristic and the single, identical taste of ultimate meaning.’ Thus the Blessed One is truly wondrous; indeed, the Blessed One has spoken truly well, for he has said that ultimate meaning is exceedingly subtle and ultimately exceedingly subtle, exceedingly profound and ultimately exceedingly profound, difficult to know and ultimately exceedingly difficult to know, universally pervasive, and of a single, identical taste.

Blessed One, even bhiksus who train in the true Dharma find it difficult to comprehend the universally pervasive, single-taste characteristic of ultimate meaning; how much more so those who follow non-Buddhist paths.”

Brief Explanation.—

This passage shows that C4 is primarily directed toward the Lesser Vehicle, just as the preceding C3 was directed more toward non-Buddhist schools (especially ontological theories).

Text.—

At that time, the Blessed One said to the Elder Subhuti: So it is, Elder Subhuti. With regard to the ultimate meaning, which is most subtle and exceedingly subtle, most profound and exceedingly profound, difficult to know and exceedingly difficult to know, all-pervasive and of a single taste, the Tathagata manifested perfect enlightenment. Having attained perfect enlightenment, the Tathagata clearly expounded it to others.

(First), Subhuti, the Tathagata has taught that the pure object of contemplation throughout all five skandhas is precisely the ultimate meaning; the Tathagata has taught that the pure object of contemplation throughout all twelve ayatanas, the twelve links of dependent origination, the four kinds of nutriment, the Four Truths, the eighteen dhatus, the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path is precisely the ultimate meaning.

This pure object of contemplation, throughout all five skandhas, is of one and the same taste, without differentiation; as it is throughout all five skandhas, so is it throughout all twelve ayatanas and even throughout the Noble Eightfold Path: it is of one and the same taste, without differentiation. Therefore, Subhuti, by this principle, you should understand that the ultimate meaning is all-pervasive and of a single taste.

Furthermore, Subhuti, when bhiksus who practice contemplation comprehend the suchness of the ultimate meaning—the absence of self—in one skandha, they need not separately seek that suchness of the ultimate meaning in the other skandhas, in the twelve ayatanas, or even in the Noble Eightfold Path. Taking as their basis precisely the wisdom corresponding to this nondual suchness of the ultimate meaning, they thoroughly investigate and progressively realize the suchness of the ultimate meaning, which is all-pervasive and of a single taste ⁽⁴⁸⁾. Therefore, Subhuti, by this principle, you should understand that the ultimate meaning is all-pervasive and of a single taste.

Moreover, Subhuti, just as the five skandhas differ from one another in succession, and just as the twelve ayatanas through the Noble Eightfold Path also differ from one another in succession, if the suchness of the ultimate meaning—the absence of self—of all these dharmas also differed, then this suchness of the ultimate meaning should likewise have causes and be produced from causes. If it were produced from causes, it should be conditioned; if it were conditioned, it should not be the ultimate meaning;

and if it were not the ultimate meaning, then some other ultimate meaning would have to be sought. (But), Subhuti, because the suchness of the ultimate meaning—the absence of self—has no causes, is not produced from causes, and is not conditioned, but is precisely the ultimate meaning, once that ultimate meaning has been realized, no other ultimate meaning is sought.

Rather, one sees that always and forever, whether or not a Tathagata appears in the world, the Dharma-nature of all dharmas remains established and the Dharma-realm of all dharmas remains abiding ⁽⁴⁹⁾. Therefore, Subhuti, by this principle, you should understand that the ultimate meaning is all-pervasive and of a single taste.

Brief Explanation.—

This passage has three smaller sections explaining that the ultimate meaning is all-pervasive and of a single taste.

Text.—

Subhuti, it is like space amid all the different, diverse, and numerous forms: space remains without form, differentiation, or change, and is all-pervasive and of a single taste. In the same way, amid all dharmas of differing characteristics and appearances, the ultimate meaning remains all-pervasive and of a single taste.

Brief Explanation.—

This passage explains that the ultimate meaning is all-pervasive and of a single taste by means of the analogy of space.

Text.—

At that time, wishing to restate the meaning already taught, the Blessed One spoke the following verses:

The ultimate meaning itself,

all-pervasive and of one taste,

is taught by the Tathagata

to be without differentiation.

If anyone should

discriminate differences,

that person is deluded,

dominated by overweening pride.

Brief Explanation.—

This passage reiterates C4 within B1 of A2. The second chapter of the Samdhinirmocana ends here, showing how transcendent the Mind spoken of by the Buddha is. From this point through the end of the Samdhinirmocana, it will be shown what that transcendent Mind is.

Teaching That This Mind Is the Object of Contemplation

D1. Teaching That This Mind Is the Foundation of All Dharmas (Chapter 3)

D2. Teaching the Dharmas Manifested by This Mind

Đ1. Teaching the Character of the Existence of Dharmas (Chapter 4)

Đ2. Teaching the Character of the Nonexistence of Dharmas (Chapter 5)

E1. Introductory Teaching on the Three Absences of Intrinsic Nature

E2. Explanation of the Three Absences of Intrinsic Nature

E3. Reception and Understanding

E4. Comparative Exaltation

E5. The Title and Benefits of the Dharma Discourse

Teaching That This Mind Is the Foundation of All Dharmas

Text.—

Chapter Three: Mind and Consciousness ⁽⁵⁰⁾

At that time, the great bodhisattva Visalamati addressed the Buddha: Blessed One, as you have said, a bodhisattva skillfully understands the hidden meaning ⁽⁵¹⁾ of mind, mentation, and consciousness. To what extent must a bodhisattva understand the hidden meaning of mind, mentation, and consciousness before being called a bodhisattva who skillfully understands that hidden meaning? And to what extent does the Blessed One designate that bodhisattva as one who skillfully understands the hidden meaning of mind, mentation, and consciousness ⁽⁵²⁾?

After the great bodhisattva Visalamati had asked this, the Blessed One said to him: Excellent, Visalamati! You are able to ask the Tathagata about such a profound meaning. You wish to bring benefit and peace to immeasurable sentient beings.

Out of compassionate concern for the entire world of human beings and the other eight classes of beings, and wishing to bring them true benefit and peace, you have posed this question. Listen well, and the Tathagata will explain to you the hidden meaning of mind, mentation, and consciousness.

Brief Explanation.—

The title of this chapter refers to mind, mentation, and consciousness, but in fact it speaks more extensively about the fundamental consciousness, showing that it is the transcendent Mind (already discussed and to be discussed through the end of the sutra), and that it is the foundation of all dharmas (which will be explained in Chapters 4 and 5).

Text.—

(First), Visalamati, you should understand that in birth and death throughout the six destinies, when sentient beings die in one world and are born in another world ⁽⁵³⁾, their bodies may be born among those produced from eggs, those produced from wombs, those produced from moisture, or those produced by transformation. At the beginning of that birth, the seed-consciousness, having already matured, proceeds to combine and develop, gradually growing (53B), with two kinds of appropriation by that consciousness: first, the appropriation of the material faculties and that upon which the material faculties depend; second, the appropriation of the seeds of appearance, name, and discrimination—the kinds of seeds produced by the conceptual proliferation of language ⁽⁵⁴⁾.

Those born in a world of form possess both of these kinds of appropriation, whereas those born in a formless world do not possess both kinds of appropriation ⁽⁵⁵⁾.

Furthermore, Visalamati, that consciousness is also called adana, because it follows and grasps the body; it is also called alaya, because it appropriates the body and shares its security and peril; it is also called mind, because it is accumulated and increased by forms, sounds, odors, tastes, tangible objects, and dharmas ⁽⁵⁶⁾.

Furthermore, Guanghui, it is precisely the adana consciousness that serves as the basis and support for the arising of the six consciousnesses—eye, ear, nose, tongue, body, and mind. With the eye faculty and visible forms as conditions, eye consciousness arises; at the same time and with the same object, mental consciousness arises together with that eye consciousness. With the faculties of ear, nose, tongue, and body, and the objects of sound, odor, taste, and touch, as conditions, the consciousnesses of ear, nose, tongue, and body arise; at the same time and with the same objects, mental consciousness arises together with those consciousnesses of ear, nose, tongue, and body.

Thus, if at a certain time only one consciousness arises, then at that time only one mental consciousness arises together with that consciousness. If at a certain time from two to five consciousnesses arise, then at that time likewise only one mental consciousness arises together with those two to five consciousnesses. It is like a mighty and abundant stream of water: if there are conditions for one wave to arise, one wave arises; if there are conditions for two or many waves to arise, two or many waves arise; yet the stream itself continues flowing without interruption or exhaustion.

It is also like a fine, bright mirror: if there are conditions for one image to appear, only one image appears; if there are two or many conditions for two or many images to appear, two or many images appear. Yet the surface of the mirror does not turn into those images, nor does its capacity to manifest images become exhausted. In the same way, because the stream of the adana consciousness serves as the basis and support, if at a certain time there are conditions for one consciousness to arise, then one consciousness arises at that time; and if at a certain time there are conditions for two to five consciousnesses to arise, then two to five consciousnesses arise at that time ⁽⁵⁷⁾.

Brief Explanation.—

This passage has three smaller sections. It explains that the fundamental consciousness is the basis of the body—and of the body’s world—of life—and of living—and of the consciousnesses—and of the objects of those consciousnesses. Viewed in another way, both the potentiality (seeds) and the manifestation (present activity) of all dharmas are entirely the fundamental consciousness. What is called the world is merely the similar manifestation (shared transformation) of similar karmic consciousnesses (shared karma).

Main Text.—

Guanghui, the foregoing describes a bodhisattva who, taking knowledge grounded in the Dharma ⁽⁵⁸⁾ as the basis and support, skillfully understands the hidden meaning of mind, mentation, and consciousness. Nevertheless, the Tathagata does not on this account designate that bodhisattva as one who skillfully understands all the hidden meanings of mind, mentation, and consciousness. Guanghui, if a bodhisattva, inwardly and with thorough discernment, in accordance with reality, does not perceive ⁽⁵⁹⁾ adana or the adana consciousness; does not perceive alaya or the alaya consciousness; does not perceive accumulation or the accumulating mind; does not perceive the eye faculty, visible forms, or eye consciousness;

and, continuing in this way, does not perceive the mental faculty, mental objects, or mental consciousness—only then is that bodhisattva called one who skillfully understands the ultimate meaning.

On this account the Tathagata designates that bodhisattva as one who skillfully understands the ultimate meaning. On this same account that bodhisattva is called one who skillfully understands all the hidden meanings of mind, mentation, and consciousness; and on this same account the Tathagata designates that bodhisattva as one who skillfully understands all the hidden meanings of mind, mentation, and consciousness.

Brief Explanation.—

This passage answers two questions. Generally speaking, knowing consciousness is not yet skillful understanding; only knowing consciousness in its self-transcendence—knowing the suchness and ultimate meaning of consciousness—is skillful understanding. To bring forth this knowledge, manas has been implicitly omitted.

Main Text.—

Wishing to restate the meaning already expressed, at that time the Blessed One spoke the following verses:

The adana consciousness,

exceedingly subtle,

contains all seeds,

like a mighty stream of water (59B).

The Tathagata does not teach it

to foolish ordinary beings,

fearing they will discriminate

and grasp it as a self.

Brief Explanation.—

This verse makes still clearer the reason manas—the consciousness of self—is implicitly omitted. Thus, the teaching of alaya is intended to refute Brahman as the universal Self and atman as the individual self; yet if alaya is not known in accordance with reality, it too may be regarded as the universal Self or the individual self.

Explaining the Nature of the Existence of Dharmas

Notes:

Note ⁽¹⁾

The Blessed One: This translation uses this expression to render most of the appellations for the Buddha. In most passages where he refers to himself, the expression “Tathagata” is used.

Note (1B)

The great palace: See Note 6.

Note ⁽²⁾

Place: Here and in the passages below, this word is translated with reference to the Wei translation.

Note ⁽³⁾

Great bodhisattvas: Here this refers to bodhisattvas of the ten bhumis.

Note ⁽⁴⁾

Sustain: The main text has “maintain,” translated explicitly as maintaining continued life.

Note ⁽⁵⁾

The kinds of maras: the mara of afflictions, the mara of the skandhas, the mara of death, and the heavenly mara.

Note ⁽⁶⁾

The place established ... immeasurable qualities: “Lord of Lotuses” is elsewhere called the Treasury of the Lotus Platform, while the great palace is the Flower Treasury World; this is the Buddha’s land of enjoyment for others.

Note ⁽⁷⁾

Utterly pure wisdom: This sentence states the general quality among the Buddha’s twenty-one excellences; the following twenty sentences state the qualities in detail.

Note ⁽⁸⁾

Nonduality: Literally, “not two.” “Two” refers to all concepts that appear in opposition to and confront one another. To say that this is a pen implies that everything else is not that pen: “pen” and “not-pen” are two mutually opposed concepts. Put differently, concepts are manifestations of such opposition. Concepts are thus both the origin and the embodiment of error. The nature of concepts therefore transcends concepts themselves: this is called nonduality. Here, nonduality means neither enacting samsara nor enacting nirvana.

Note ⁽⁹⁾

Signlessness: Here this means suchness or non-abiding nirvana.

Note ⁽¹⁰⁾

The abiding place of the Blessed Ones: Here this is the mind of great compassion.

Note ⁽¹¹⁾

No remaining obstructions: There remain neither the obstruction of afflictions nor the obstruction to knowledge.

Note ⁽¹²⁾

Skillfully considering ... what is to be done: This means that all three kinds of karma are in accord with wisdom.

Note ⁽¹³⁾

Swift wisdom ... vast wisdom: “Swift” means quickly understanding the dharmas and categories taught by the Buddha; “rapid” means understanding quickly and abundantly; “acute” means understanding quickly and abundantly, including what is subtle and profound; “liberating” means that such understanding brings liberation from samsara; “transcendent discernment” means that such understanding leads to nirvana; “great” means inexhaustible eloquence; and “vast” means profound and extensive penetration.

Note ⁽¹⁴⁾

Altogether there are fifteen qualities: The first fourteen qualities are specific and are effects; the final quality is general and is the cause.

Note ⁽¹⁵⁾

Separated from ... discrimination: Here this means not discriminating between temporality and transcendence of temporality—that is, great diligence.

Note ⁽¹⁶⁾

Having transcended all five fears: fear of lacking the means of livelihood, fear of ill repute, fear of death, fear of the lower destinies, and fear of the imposing presence of an assembly or an individual.

Note ⁽¹⁷⁾

Explaining the profound intended meaning: Explaining the exceedingly profound hidden meaning.

Note ⁽¹⁸⁾

Manju: Manjushri.

Note ⁽¹⁹⁾

Ultimate meaning: In full, “the characteristic of the truth of ultimate meaning” (the aspect of absolute truth). The truth of ultimate meaning is also called the truth of the highest meaning (the supreme truth) or the true truth (genuine truth). Its counterpart is conventional truth (ordinary truth), also called worldly truth or relative truth (provisional truth). Here, absolute truth refers to the Dharma-nature (Mind or Suchness).

Note ⁽²⁰⁾

Nonduality: See Note 8. Here, nonduality is the Dharma-nature, which is neither conditioned nor unconditioned.

Note ⁽²¹⁾

If it is ... expressed: Only when there is grasping and speech does one hear of grasping and speech. To speak in this way merely adds further grasping.

Note ⁽²²⁾

These sentences state that the Dharma-nature, which is not conditioned, is conditioned.

Note ⁽²³⁾

This sentence states that the Dharma-nature, which is not conditioned, is unconditioned.

Note ⁽²⁴⁾

This sentence states that the Dharma-nature, which is not conditioned, is both conditioned and unconditioned.

Note ⁽²⁵⁾

What the noble ones teach is spoken in accordance with the capacities of people; it is expressed according to conventional truth as an expedient means to guide people into ultimate truth.

Note ⁽²⁶⁾

These sentences state that the Dharma-nature, which is not unconditioned, is unconditioned.

Note ⁽²⁷⁾

This sentence states that the Dharma-nature, which is not unconditioned, is conditioned.

Note ⁽²⁸⁾

This sentence states that the Dharma-nature, which is not unconditioned, is both unconditioned and conditioned.

Note ⁽²⁹⁾

Cowrie shells: precious shells, lustrous within, formerly used as currency or inlaid into objects for decoration.

Note (29B)

“One should conceive of... that entity itself”: “the entity itself and its particulars” appears in the original text as “body and distinctions” (whereas it should be “intrinsic nature and distinctions”); it refers to each phenomenon and the abstractions associated with each such phenomenon.

Note ⁽³⁰⁾

Ordinary beings: those who differ from the noble ones.

Note ⁽³¹⁾

Mode of appearance: the manner in which something unfolds; here it means the object or impression of conceptual discrimination.

Note ⁽³²⁾

Conceptual discrimination: in older translations, this is rendered as “deluded conception” (and may also be “deluded thought” or simply “thought”). According to the great Yogacara treatise cited in Wan 34/331B, conceptual discrimination is of eight kinds and gives rise to three things. Accordingly, conceptual discrimination may be said to encompass conceptions, including concepts, and ideas. Master Xuanzang also said that conceptual discrimination is indeterminate, maturational wisdom—innate, instinctive knowing—or precisely investigation and reflection, that is, thinking and thought.

Note ⁽³³⁾

“Nevertheless... wisdom”: this sentence is expressed through both a doctrinal statement and a simile. Stated explicitly, it should read: nevertheless, there is a mode of appearance produced by conceptual discrimination that deludes wisdom, just as an illusory appearance deceives the faculty of sight.

Note ⁽³⁴⁾

The two referential dharmas: this refers to the doctrine of the two extremes, which here are the conditioned and the unconditioned.

Note ⁽³⁵⁾

Investigation and reflection: also called inquiry or seeking; it is the act of examining and investigating. See Note 32 again.

Note (35B)

Contentious debate: putting forward views of self and arguing with one another.

Note (35C)

Abandoning the five sensual desires: rendered fully and explicitly, this means abandoning attachment to agreeable forms, sounds, odors, tastes, and tangible objects.

Note ⁽³⁶⁾

Seeing, hearing, perceiving, and knowing: a general expression for every form of cognition through the sense faculties.

Note (36B)

Worldly nature: here it means instability and the engendering of craving and affliction.

Note ⁽³⁷⁾

The stage of practice through resolute understanding: this is the first incalculable eon and comprises the ten stages of faith, ten abodes, ten practices, ten dedications, and four preparatory practices. This stage has four names: aspiration and delight, practice through faith, practice through resolute understanding, and pure intention. At this stage, one affirms the suchness that has been taught but has not yet directly realized that suchness.

Note ⁽³⁸⁾

Formations: here this refers to conditioned dharmas. Because the characteristic of these dharmas is that they unfold through time, they are called formations.

Note ⁽³⁹⁾

Bondage by appearances: restraint imposed by illusory appearances—the contaminated objective aspect.

Note ⁽⁴⁰⁾

Heavy bondage: restraint imposed by deluded perceptions—the contaminated subjective aspect, such as greed, anger, and so forth.

Note ⁽⁴¹⁾

The common characteristic of formations is called the ultimate truth: formations have individual characteristics and common characteristics. Here, their individual characteristics range from the material skandha, whose nature is resistance, to the consciousness skandha, whose nature is discriminative awareness. Their common characteristic here is the suchness of non-self; that suchness is the ultimate truth.

Note ⁽⁴²⁾

“If the ultimate truth were different from formations, then... defilement and purity, though different, should exist side by side at the same time”: defilement refers to formations, while purity refers to the ultimate truth. While defilement remains, purity has not yet appeared; when purity has appeared, defilement must have ceased. To say that the ultimate truth differs from formations would imply that defilement and purity could coexist at the same time.

Note ⁽⁴³⁾

“The ultimate truth of formations”: the original text reads, “the realm of formations and the ultimate truth.” “Realm” means both the nature and the essential substance; therefore, the original can mean “formations and the ultimate truth,” as well as “the ultimate truth of formations.”

Note ⁽⁴⁴⁾

“Sentient beings are bound by appearances and by heavy bondage”: sentient beings are restrained by formations.

Note ⁽⁴⁵⁾

“There are those of overweening pride... their own”: without having directly realized the ultimate truth, they believe that they have already realized it.

Note ⁽⁴⁶⁾

Upon examination, this passage enumerates the objects of direct contemplation involving apprehension as follows: first, the five skandhas, twelve ayatanas, and twelve links of dependent origination; then the four nutriments, Four Noble Truths, and eighteen dhatus; followed by the thirty-seven factors of awakening—the four foundations of mindfulness, four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of awakening, and Noble Eightfold Path.

Note ⁽⁴⁷⁾

Pure object of cognition: a lucid object cognized by lucid wisdom. The Xianyang Treatise, fascicle 16, states that the ultimate truth is itself the pure object of cognition, because by taking that object as the cognitive basis, purity of Mind is attained (as cited in Wan 34/356B).

Note ⁽⁴⁸⁾

“And precisely... of one taste”: this means that direct contemplations involving apprehension in terms of the two extremes cannot examine and progressively realize nondual suchness.

Note ⁽⁴⁹⁾

“The Dharma-nature... abides”: Dharma-nature and dharmadhatu are both alternative names for suchness. “The Dharma-nature is established”: suchness is the foundational essence that establishes all things. “The dharmadhatu abides”: suchness is the immutable reality.

Note ⁽⁵⁰⁾

Mind and consciousness: the full expression is “the characteristics of mind, mentation, and consciousness.” “Mind, mentation, and consciousness” is commonly used in two senses: sometimes the three terms have a single meaning, and sometimes they have three distinct meanings. When mind, mentation, and consciousness all have the same meaning, nothing further need be said. When the three terms have three distinct meanings, mind is alaya, mentation is manas, and consciousness consists of the six consciousnesses, making eight consciousnesses in all.

In reality, however, the six consciousnesses are cognitive faculties that function merely like correspondents receiving and transmitting information throughout the sense faculties. The awareness that such cognition is one’s own—that is, self-awareness of the ego, from which mind and matter become divided into subject and object, or oneself and others become alienated as self and other, and which, depending on whether this self-awareness remains or ceases, results in defilement or purity—is manas.

But the foundation of all the aforementioned consciousnesses, including every substantial object and every image appearing to those consciousnesses, is alaya. In other words, all dharmas are manifestations of alaya. Alaya itself is Mind: though the child is presently acting as a rebel, and though presently a rebel, it originally is and remains the child.

Thus the heading “Mind, Mentation, and Consciousness,” abbreviated as “Mind and Consciousness,” actually means a discussion of Mind and of the mentation and consciousness belonging to Mind, even though the original text tacitly omits manas.

Note ⁽⁵¹⁾

“Skillfully understanding the hidden meaning”: the original text reads “skillful in the secret”; translated literally, it should be “skillful regarding the secret.”

Note ⁽⁵²⁾

These two questions can be understood, and their differences discerned, only by considering the Buddha’s answers below.

Note ⁽⁵³⁾

“From which world do sentient beings die, and into which world are they born?”: this speaks of samsara. Yet there is no soul that leaves one place to be born in another, dying in this life and being born in another. The worlds of the ten directions are entirely Mind. When one karmic retribution comes to an end, this is called death; when another karmic retribution arises, this is called birth. It is like a piece of wax impressed with a seal: when one imprint disappears, another imprint emerges—that is all.

Note (53B)

That life ... grows: The life of every species of sentient being has four stages, called the four modes of existence: birth-existence (the first instant of rebirth-linking), fundamental existence (maturing in the womb, being born, and remaining alive for one lifetime), death-existence (the final instant of complete death), and intermediate existence (the continuity between death-existence and birth-existence). Intermediate existence is then followed once more by birth-existence, revolving endlessly until the attainment of the state in which there is no subsequent life (arhatship) or birth and death are freely mastered (bodhisattvahood).

What is first here is birth-existence; this does not mean that life has a beginning. The already matured seed-consciousness is the seed-consciousness transformed into resultant consciousness (karmic consciousness). “Successively combines and coalesces” means combining and coalescing with the father’s essence and the mother’s blood; this is birth-existence.

“Gradually grows” refers to fundamental existence, which has eight periods: being in the womb, emerging from the womb, infancy, childhood, adolescence, middle age, mature adulthood, and old age.

Note ⁽⁵⁴⁾

Through two kinds of ... that there is: Appropriating the material faculties and the supports of the material faculties means appropriating the body and the world in which the body exists. Appropriating the seeds of characteristics, names, and discrimination—the kind of seeds produced by the conceptual proliferation of words—means appropriating the seeds of the contaminated. Characteristics, names, and discrimination are the objective aspect and the subjective aspect at the contaminated stage.

When speaking of dharmas, the very word “dharma” means a concept (not something possessing intrinsic nature); each dharma is a concept, and, analytically stated, this concept consists of the cognition of an object and the object of cognition. In truth, however, these two aspects are cognition transforming itself into an object and the object transforming itself into cognition; they mutually constitute one another and are entirely cognition.

The object of cognition includes the object (characteristic), that which designates it (name), and also the cognition of the object (discrimination). Thus, all are manifestations synonymous with conceptual proliferation, and therefore this is called the conceptual proliferation of words.

Note ⁽⁵⁵⁾

See Note 57.

Note ⁽⁵⁶⁾

These names and meanings show that it is more appropriate to describe the fundamental consciousness as the subject of consciousness—and of everything—than to say that it, too, is a consciousness.

Note ⁽⁵⁷⁾

Refer again to Note 50. As stated there, this sutra implicitly omits manas; however, in birth-existence and fundamental existence, to speak of alaya as appropriating means that all these modes of existence are manifestations of alaya, whereas it is precisely manas that apprehends all these modes of existence as a self. Moreover, manas regulates the six consciousnesses in accordance with its own consciousness of self; when manas cognizes alaya, it does so still more in accordance with its own consciousness of self (this is so during the stage of delusion; during the stage of awakening, it accords with its consciousness of non-self). Yet both the short passage bearing Note 55 and this short passage implicitly omit manas. The reason for this omission is precisely that consciousness of self.

Note ⁽⁵⁸⁾

Knowledge of the abiding principle of dharmas: The Sarvastivadins say that it is the knowledge that knows the cause (the abiding basis) of an effect (a dharma); the Sautrantikas say that it is the knowledge that knows the eternally abiding Dharma; the Mahayana says that it is the knowledge that knows the establishment of the Dharma teachings. The Mahayana explanation is more exact and correct.

Note ⁽⁵⁹⁾

Not seeing in accordance with reality: To see in accordance with ultimate truth rather than conventional truth is not to see as ordinary seeing does—seeing everything according to ordinary conceptions—but to see the ultimate suchness of all dharmas.

Note (59B)

One might use a different analogy and say that, just as minute particles are emitted with great rapidity and thereby form an image on a screen, so too is it with seeds becoming manifest as body, mind, and world.