大乘起信論

Treatise:

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

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

The explanation is divided into five parts:

1. The causes for composing the treatise.

2. The establishment of its meaning.

3. The explanation.

4. The cultivation of faith.

5. The benefits.

Here, the causes for composing the treatise are eight:

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

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

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

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

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

6. To enable sentient beings to cultivate cessation and contemplation in accordance with the Dharma, thereby counteracting the faults of the minds of ordinary beings and followers of the Hinayana.

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

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

Although the meanings of the foregoing statements are all fully present in the Mahayana sutras, the capacities and inclinations of those to be taught are not the same, and the conditions through which they understand differ. Therefore, this treatise is composed.

How is this so?

When the Tathagata was in the world, the sentient beings to be taught possessed keen faculties, while the Buddha's body and mind were supremely excellent. A single utterance of the Buddha contained boundless meanings, and thus no treatise was needed.

After the Buddha's nirvana, some were able through their own power to read few sutras and understand many meanings; some had to exert themselves to read the sutras extensively before they could understand; some lacked intellectual power and could understand only through the extensive explanations of others; and still others, lacking intellectual power themselves and fearing extensive discourse and much learning, wished only for a concise treatise that would encompass vast meanings so that they might practice accordingly. For the sake of this last class of people, I now compose this treatise, briefly gathering the boundless, exceedingly profound, and supremely excellent meanings of the Tathagata.

What is the section on establishing the meaning?

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

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

This mind encompasses all worldly and supramundane dharmas. Through this mind, the meaning of the Mahayana is revealed. This is because the characteristic of suchness in this mind indicates the essence of the Mahayana. The characteristics of arising and ceasing through causes and conditions in this mind can reveal the essence, attributes, and functions of the Mahayana.

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

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

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

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

What is the section of explanation?

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

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

Each of these two gateways encompasses all dharmas, because they are inseparable from one another.

The mind as suchness is the essence of the Dharma-gateway of the great, all-inclusive characteristic of the entire dharmadhatu. This is because the original nature of mind neither arises nor ceases. All dharmas differ only because of deluded thoughts. If deluded thoughts are abandoned, there are no differentiated characteristics of objects.

Therefore, from the beginning, the nature of all dharmas is free from speech; words and letters cannot elucidate it. It is free from the mind that grasps at conditions and possesses no characteristics. It is ultimately equal, eternally unchanging, and indestructible. It is simply the one mind, called suchness.

Because it is suchness, it has from the beginning been inexpressible and beyond discrimination. All speech is merely provisional and not real; it follows deluded thoughts and has no true existence.

Even the designation “suchness” has no characteristic of its own. It is merely the ultimate limit of all discourse, using words to put an end to words. It does not mean that there is anything in the essential nature of suchness that can be negated or anything that can be established.

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

Answer: One should know that although all dharmas are spoken of, there is no speaker and no Dharma that is spoken. Although all dharmas are contemplated, there is no contemplator and no Dharma that is contemplated. When all pursuit of deluded thoughts has ceased, this is called awakening and entry.

Furthermore, when suchness is provisionally established on the basis of words, it has two meanings:

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

2. Truly not empty: it possesses its own essence, whose original nature is endowed with boundless virtues.

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

In brief, because it cannot be apprehended by the deluded, discriminating minds of sentient beings, it is designated as empty. According to true principle, deluded thoughts do not exist; the nature of emptiness also does not exist, for that which is negated is empty, and that which negates is likewise nonexistent.

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

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

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

The meaning of awakening is the ultimate truth of mind.

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

The dharmadhatu of a single characteristic is the equal Dharma-body of all Tathagatas. On the basis of this Dharma-body, all Tathagatas are said to possess original awakening.

Original awakening is established in relation to initial awakening.

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

Initial awakening exists because non-awakening occurs on the basis of original awakening. Because there is non-awakening, initial awakening is spoken of.

Furthermore, awakening to the source of mind is called ultimate awakening. Failing to awaken to the source of mind is called non-ultimate awakening. For example, when an ordinary person fails to awaken in the preceding thought and gives rise to afflictions, then restrains them in the following thought and prevents them from arising, this is called awakening, yet it is still non-awakening.

When ordinary beings and bodhisattvas at the beginning of their practice know that the essences of thought and thoughtlessness differ and thereby abandon coarse discrimination, this is called semblance awakening.

When bodhisattvas of the Dharma-body know that both thought and thoughtlessness are devoid of characteristics and abandon intermediate discrimination, this is called partial awakening.

When one has passed beyond the bodhisattva stages and fulfilled the ultimate path, and in a single thought corresponding with awakening realizes the first arising of mind, only then is this called awakening. One becomes utterly free from the characteristic of awakening, forever exhausts all subtle discrimination, and the ever-abiding original nature of mind becomes manifest. This is the Tathagata and is called ultimate awakening.

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

Furthermore, “the first arising of mind” is spoken of only in accordance with conventional truth; if one seeks its initial characteristic, it is utterly unobtainable. Since mind itself does not exist, how could there be a beginning?

Therefore, sentient beings are not called awakened, because from beginningless time they have constantly possessed ignorance and an uninterrupted succession of deluded thoughts, which they have never abandoned. If deluded thoughts cease, one then knows that the characteristics of the mind—arising, abiding, changing, and ceasing—are all devoid of characteristics. Within the one mind, before, after, and simultaneously, they do not correspond with one another, because they lack self-nature. Having known this, one understands that initial awakening is unobtainable, because it does not differ from original awakening.

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

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

All characteristics of mind and consciousness are characteristics of ignorance.

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

It is like ocean water and waves, which are neither identical nor different. Waves move because of the wind; it is not the nature of water that moves. If the wind ceases, the waves cease moving, but the nature of the water does not perish.

Sentient beings are likewise. The mind whose self-nature is pure is stirred by the wind of ignorance, raising the waves of consciousness.

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

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

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

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

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

1. The great meaning of true emptiness, like a bright mirror of empty space. This means that all characteristics of the mind's objects and all characteristics of awakening are unobtainable.

2. The great meaning of true non-emptiness, like a bright mirror of empty space. This means that the nature of all dharmas is perfectly accomplished and indestructible.

The characteristics of all worldly objects appear within it. The one mind eternally abides, neither departing nor entering, neither lost nor destroyed. No defiled dharma can defile it. Its essence of wisdom is complete, and its boundless, undefiled virtues serve as the cause that perfumes the minds of all sentient beings.

3. The great meaning of true, characteristic-free non-emptiness, like a bright mirror of empty space. This means that the two obstructions—afflictive and cognitive—are forever eliminated, the compound consciousness ceases, and the originally pure nature eternally abides.

4. The great meaning of true non-emptiness that manifests, like a bright mirror of empty space. This means that, based upon the Dharma free from obstructions, responsive and transformation bodies accordingly manifest the various forms and sounds of the Tathagata, enabling sentient beings to cultivate wholesome roots.

The meaning of non-awakening is that, from beginningless time, one has failed to know in accordance with reality that the true Dharma is one; thus the unawakened mind arises and deluded thoughts come into being. Yet these deluded thoughts have no true characteristics of their own and are not separate from original awakening.

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

Yet that non-awakening itself has no true characteristic and is not separate from original awakening. Moreover, true awakening is spoken of in contrast to non-awakening. When non-awakening is nonexistent, true awakening is also relinquished.

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

1. The characteristic of the karma of ignorance. Because of non-awakening, the mind moves and forms karma. In awakening there is no movement. Movement entails suffering, because effect is inseparable from cause.

2. The characteristic of the perceiving subject. Because the mind moves, it perceives objects; when it does not move, there is no perception.

3. The characteristic of objects. Because of the perceiving subject, the characteristics of delusively perceived objects appear; apart from the perceiving subject, there are no objects.

Conditioned by deluded objects, six further characteristics arise:

1. The characteristic of cognition. By taking objects as conditions, the mind gives rise to liking and disliking.

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

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

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

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

6. The characteristic of suffering bound by karma. Because of karma, one undergoes suffering and lacks freedom.

Therefore, it should be understood that all defiled dharmas lack true characteristics and arise entirely from ignorance.

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

The characteristic of identity is like the various kinds of pottery, all of which share the characteristic of clay. Likewise, the illusory functions of the undefiled and of ignorance alike share the characteristic of suchness. Therefore, the Buddha taught that, from beginningless time, all sentient beings have always entered nirvana and bodhi. This is not a characteristic attained through cultivation, nor a characteristic that can be produced. Ultimately, there is nothing whatsoever to attain. There is no physical characteristic that can be seen. It should be understood that all visible physical characteristics arise in accordance with the illusory functions of defilement; they are not the nonempty characteristic of wisdom-form, for the characteristic of wisdom is unobtainable.

The characteristic of difference is like the many different kinds of pottery. Likewise, the characteristics of the illusory functions of the undefiled and of ignorance are different.

Furthermore, the causes and conditions of arising and ceasing mean that sentient beings evolve through mind, mental faculty, and consciousness.

What does this mean?

It means that, based upon the alaya-consciousness, ignorance and non-awakening arise, with the capacities to perceive, manifest, grasp, discriminate, and continuously attend to objects. This is called the mental faculty. It also has five different names:

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

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

3. Manifesting consciousness. It manifests the characteristics of all objects. It is like a bright mirror reflecting forms; manifesting consciousness is likewise. When the five objects present themselves, they immediately appear, without before or after and without effort.

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

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

Why is this?

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

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

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

The consciousness produced by the perfuming of beginningless ignorance cannot be known by the wisdom of ordinary beings or followers of the Two Vehicles. Bodhisattvas at the stage of understanding and practice who have newly begun to contemplate it can know it; bodhisattvas of the Dharma-body can know a small part of it; even those at the ultimate stage do not yet know it completely. Only the Tathagata can fully comprehend it.

What does this mean?

Although the nature of mind is originally pure, through the power of ignorance the characteristics of the defiled mind appear. Although there is a defiled mind, it is always luminous, pure, and unchanging.

Furthermore, because its original nature is free from discrimination, although it gives rise universally to all objects, it does not change. Because one does not know the one dharmadhatu, there is non-correspondence; the discrimination of ignorance arises and produces various defiled states of mind. This meaning is extremely profound and difficult to fathom. Only the Buddha knows it; no one else does.

This defiled mind has six forms:

1. Defilement corresponding with attachment. This defiled mind can be abandoned by shravakas, pratyekabuddhas, and bodhisattvas who have attained the corresponding stage of faith.

2. Defilement corresponding with non-cessation. Through diligent cultivation, bodhisattvas at the stage of faith can abandon a small portion of this defiled mind; at the stage of pure mind, it is forever and completely exhausted.

3. Defilement corresponding with discriminating cognition. From the stage of complete morality through the stage of complete wisdom, a small portion of this defiled mind can be abandoned; at the stage of practice without characteristics, it is forever exhausted.

4. Defilement not corresponding with manifested form. This defiled mind is abandoned at the stage of mastery over form.

5. Defilement not corresponding with the perceiving mind. This defiled mind is eliminated at the stage of mastery over mind.

6. Defilement not corresponding with fundamental karma.

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

As for the failure to understand the one dharmadhatu, contemplation and practice begin at the stage of faith; a small portion can be abandoned at the stage of pure mind, and it is forever exhausted only upon entering the stage of the Tathagata.

Correspondence means that although the discriminating mind differs and its discriminations of defilement and purity differ, the characteristic of knowing and the characteristic of the object accord with one another.

Non-correspondence means that the unawakened mind itself is constantly undifferentiated, while the characteristic of knowing and the characteristic of the object do not accord with one another.

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

Ignorance is the cognitive obstruction, which can obstruct the wisdom freely exercising itself in worldly activities.

What does this mean?

The defiled mind attaches to the immeasurable deluded objects of grasper and grasped, contrary to the equal nature of all dharmas. The nature of all dharmas is equal, quiescent, and devoid of the characteristic of arising. Because of ignorance and non-awakening, delusion arises contrary to awakening. Therefore, the differentiated karmic functions of the various objects throughout all worlds cannot be known in accordance with reality.

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

1. Coarse, namely the corresponding mind.

2. Subtle, namely the non-corresponding mind.

The coarse within the coarse is the sphere of cognition of ordinary beings.

The subtle within the coarse and the coarse within the subtle are the sphere of cognition of bodhisattvas.

Both characteristics arise through the perfuming power of ignorance, depending upon a cause and conditions.

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

Question: If the mind ceases, how can it continue? If it continues, how can one speak of its cessation?

Answer: So it is. The cessation spoken of here means only that the characteristics of mind cease, not that the essence of mind ceases. It is like water that, because of wind, has the characteristic of movement.

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

Sentient beings are likewise. Through the power of ignorance, the mind is caused to move. When ignorance ceases, the characteristic of movement immediately ceases, but the essence of mind does not cease.

If the mind ceased, sentient beings would be annihilated because they would have nothing on which to depend and no support.

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

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

1. The pure Dharma, namely suchness.

2. The cause of defilement, namely ignorance.

3. The deluded mind, namely karmic consciousness.

4. Deluded objects, namely the six sense objects.

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

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

How does the perfuming of defiled dharmas continue without interruption?

Because, based upon suchness, ignorance arises as the cause of all defilements; this ignorance then perfumes suchness in return. Once perfumed, it produces the mind of deluded thought. This mind of deluded thought then perfumes ignorance in return. Because of this perfuming, the Dharma of suchness is not understood; because of non-awakening, deluded objects appear. Through the perfuming power of the mind of deluded thought, various attachments arise, various kinds of karma are created, and body and mind undergo painful retributions.

The perfuming of deluded objects has two meanings:

1. Perfuming that increases discrimination.

2. Perfuming that increases grasping.

The perfuming of the deluded mind also has two meanings:

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

2. Perfuming that increases discriminating object-consciousness, causing ordinary beings to undergo the suffering of bondage by karma.

The perfuming of ignorance also has two meanings:

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

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

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

Suchness perfumes ignorance. Through the power of the causes and conditions of this perfuming, the mind of deluded thought is caused to become weary of the suffering of samsara and seek the bliss of nirvana.

Because this deluded mind that is weary of suffering and seeks bliss perfumes suchness in return, one comes through this perfuming to believe that one possesses the Dharma of suchness, whose original nature is pure. One knows that all objects are mind-only and ultimately no longer moves delusively. Knowing this in accordance with reality, one cultivates the Dharma of separation, gives rise to various practices in accord with it, and neither discriminates nor grasps.

After immeasurable asamkhyeya kalpas, through the power of habitual cultivation, ignorance ceases. Because ignorance ceases, the mind no longer gives rise to characteristics. Because the mind no longer arises, the characteristics of objects cease.

Thus, all defiled causes, defiled conditions, and even defiled effects—the characteristics of mind—entirely cease. This is called attaining nirvana and accomplishing various sovereign karmic functions.

The perfuming of the deluded mind has two meanings:

1. The perfuming of the mental faculty through discriminating object-consciousness causes all ordinary beings and followers of the Two Vehicles to become weary of the suffering of samsara and, according to their capacities, advance in cultivating the unsurpassed path.

2. The perfuming of the mental faculty causes bodhisattvas to arouse courageous resolve and quickly awaken to and enter non-abiding nirvana.

The perfuming of suchness also has two meanings:

1. Perfuming by its essence.

2. Perfuming by its function.

Perfuming by its essence means that, from beginningless time, suchness has been endowed with all immeasurable, undefiled qualities.

Perfuming by its function means that it is endowed with supremely excellent and inconceivable objects. These two qualities continually perfume the minds of sentient beings, causing them to become weary of the suffering of samsara, seek the bliss of nirvana, believe that they themselves possess the true Dharma, and arouse the resolve to practice.

Question: If all sentient beings equally possess suchness and are all perfumed by it, why do some have faith while others do not? From the first arousing of resolve until nirvana, there are immeasurable differences, and earlier and later are not the same. Should not all enter nirvana equally and simultaneously?

Answer: Although all sentient beings equally possess suchness, from beginningless time they have had immeasurable and boundless differences in the density or subtlety of ignorance, exceeding the sands of the Ganges. The fettering afflictions of views of self and love of self are likewise. Only the wisdom of the Tathagata can know them. Therefore, faith differs in arising earlier or later.

Furthermore, the Dharma of the Buddhas has causes and conditions. An undertaking is accomplished only when its causes and conditions are complete. It is like the nature of fire within wood. Fire is the primary cause, but if no one knows of it, or knows of it but makes no effort, it is impossible for fire to emerge and burn the wood. Sentient beings are likewise. Although they possess the essence of suchness as the perfuming power of the primary cause, if they lack the conditions of encountering Buddhas, bodhisattvas, and spiritual friends, or do not cultivate excellent practices, do not produce wisdom, and do not cut off afflictions, it is impossible for them to attain nirvana.

Furthermore, although the condition of a spiritual friend may be present, if the perfuming power of suchness is absent within, one likewise cannot become weary of the suffering of samsara and seek the bliss of nirvana. Only when causes and conditions are complete can this occur.

What is meant by completeness?

It means that within one's own continuum there is the power of perfuming, and one is compassionately protected by Buddhas and bodhisattvas. Only then can one become weary of the suffering of samsara, believe in nirvana, plant wholesome roots, and cultivate them to maturity. One then encounters Buddhas and bodhisattvas, who instruct one in the path of practice and bring benefit and happiness, causing one to cultivate excellent practices until one attains Buddhahood and enters nirvana.

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

1. Differentiated conditions.

2. Equal conditions.

Differentiated conditions mean that, from the first arousing of resolve until the attainment of Buddhahood, sentient beings rely upon Buddhas, bodhisattvas, and spiritual friends, who manifest bodies and teach them according to what is appropriate. They may become parents, spouses or children, relatives, servants, friends or acquaintances, enemies, or may manifest as heavenly kings. They may employ the Four Means of Embracing, the Six Perfections, or any condition of bodhi practice. With gentle great compassion and vast stores of merit and wisdom, they perfume all sentient beings to be taught, causing them, through seeing, hearing, contemplating, or remembering images of the Tathagata and so forth, to increase their wholesome roots.

These conditions are of two kinds:

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

2. Remote conditions, through which realization occurs only after a long time.

These two conditions are further divided into two kinds:

1. Conditions that increase the practices.

2. Conditions for entering the path.

Equal conditions mean that all Buddhas and bodhisattvas, with equal wisdom and equal aspiration, wish to rescue all sentient beings continuously, naturally, and without interruption. Through the perfuming of this wisdom and power of vows, sentient beings are caused to remember the Buddhas and bodhisattvas, whether seeing or hearing them, and thereby perform beneficial deeds. They enter pure samadhi and, according to the obstructions they have severed, attain unobstructed vision. In each successive thought, they equally and directly behold immeasurable Buddhas and bodhisattvas throughout all worlds.

This perfuming by essence and perfuming by function are further of two kinds:

1. Not yet corresponding.

2. Already corresponding.

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

Already corresponding means that bodhisattvas of the Dharma-body attain the non-discriminating mind and correspond with the self-essence of all Tathagatas. They attain sovereign activity because they correspond with the wisdom-functions of all Tathagatas. Following only the power of the Dharma, they practice naturally, perfuming suchness and extinguishing ignorance.

Furthermore, the perfuming of defilement has continued without interruption from beginningless time and ceases only upon the attainment of Buddhahood. The perfuming of purity continues utterly without interruption to the end of the future. Because the Dharma of suchness perfumes, the deluded mind ceases and the Dharma-body manifests; because perfuming by function arises, it never ceases.

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

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

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

Answer: Although it truly possesses all virtues, their characteristics are not different. All these dharmas share one flavor, one suchness, without dual nature, and are free from characteristics of discrimination. All these different characteristics are established on the basis of the arising and ceasing characteristic of karmic consciousness.

How are they established?

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

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

If the nature of mind perceived objects, it would possess the characteristic of not perceiving some things. Because the nature of mind does not perceive, there is nothing it does not perceive. Thus, the meaning of illuminating the entire dharmadhatu is established in suchness.

If mind moves, there is no true knowing, no originally pure nature, no permanence, bliss, self, and purity, and no quiescence.

It then changes and is not sovereign. From this arise all false and manifold defilements exceeding the sands of the Ganges.

Because the nature of mind does not move, the meaning of true knowing is established, together with the meanings of the characteristics of pure virtues exceeding the sands of the Ganges.

If mind arises and moves, perceiving residual objects that can be discriminated and sought, something is lacking within the inner Dharma. Yet boundless virtues are the self-nature of the one mind itself. Because no residual dharma worthy of being sought is perceived, it is fully and uninterruptedly endowed with the inconceivable dharmas of the Buddhas, exceeding the sands of the Ganges, neither different nor identical. Therefore, suchness is called the Tathagata-garbha and also the Dharma-body of the Tathagata.

Furthermore, the function of suchness means that, while cultivating the causes, all Buddhas aroused great loving-kindness and compassion, practiced the Six Perfections and Four Means of Embracing, regarded other beings as equal to themselves, and universally rescued them. They did so throughout the entire future, without reckoning the number of kalpas, understanding in accordance with reality the equality of self and others, yet without grasping the characteristic of sentient beings. Through such great skillful wisdom, they extinguished beginningless ignorance, realized the original Dharma-body, freely produced inconceivable activity, and exercised sovereign functions that pervade the dharmadhatu together with suchness, without perceiving any characteristic of function.

Why is this?

Because all Tathagatas are solely the Dharma-body of the ultimate truth and possess no function belonging to the objects of conventional truth. Diverse functions exist only in accordance with the seeing and hearing of sentient beings.

This function is of two kinds:

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

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

2. That based upon karmic consciousness. What bodhisattvas, from their first arousing of resolve until the ultimate stage, perceive with their minds is the enjoyment body. The body has immeasurable forms; each form has immeasurable characteristics; each characteristic has immeasurable excellent marks. Its dwelling place is based upon a fruition adorned with immeasurable virtues. Wherever it manifests, it is immeasurable, boundless, unlimited, and uninterrupted, and is not something perceived outside the mind. These virtues are accomplished through the perfuming of the undefiled perfections and inconceivable perfuming. Because it is fully endowed with the characteristics of boundless virtue and joy, it is also called the reward body.

Furthermore, what ordinary beings perceive is coarse function. It appears differently according to sentient beings in the six destinies and lacks the characteristic of the bliss of boundless virtue; therefore, it is called the transformation body.

What bodhisattvas who have newly aroused resolve perceive is intermediate function. Through profound faith in suchness, they perceive a small portion and know that the body of the Tathagata neither comes nor goes and is never extinguished. It is merely an image manifested by mind and is not separate from suchness.

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

Bodhisattvas of pure mind perceive subtle function. It becomes progressively more excellent in this manner until bodhisattvas at the ultimate stage perceive it completely.

This subtle function is the enjoyment body. Because karmic consciousness exists, the enjoyment body is perceived. If one is free from karmic consciousness, it is not perceived. All Tathagatas are the Dharma-body and possess no mutually perceived distinctions of physical characteristics as this or that.

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

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

Because the original nature of mind is the self-nature of form, it is called the Dharma-body. Based upon this Dharma-body, all Tathagatas manifest physical bodies that completely pervade everywhere without interruption. Bodhisattvas of the ten directions, according to the strength of their capacities and aspirations, perceive immeasurable enjoyment bodies and immeasurably different adorned lands.

They neither obstruct one another nor cease. The physical bodies thus manifested cannot be fathomed by the minds or consciousnesses of sentient beings, for they are the exceedingly profound and sovereign function of suchness.

Furthermore, to enable sentient beings to enter the gateway of suchness from the gateway of the mind as arising and ceasing, they are instructed to contemplate that the characteristics of form and so forth are not established.

How are they not established?

Coarse form is analyzed gradually until it becomes minute particles. These minute particles are then further analyzed by direction. Therefore, whether coarse or subtle, all forms are merely discriminated images of the deluded mind and truly do not exist.

When the skandhas are examined down to the instant, and the characteristic of that instant is sought, no separate dharma can be found. The same is true of the unconditioned. Apart from the dharmadhatu, it is utterly unobtainable. It should be understood that all dharmas throughout the ten directions are likewise. It is like a confused person who calls east west, although the directions themselves have not changed.

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

The Treatise on the Awakening of Faith in the Mahayana

(End of the Upper Fascicle)