成唯識論

These eleven obstructions (the ten obstructions together with the remaining obstruction at the Buddha-stage make eleven) are all subsumed under the two obstructions: the afflictive obstruction and the cognitive obstruction.

– Within the afflictive obstruction, the seeds belonging to what is abandoned on the path of seeing begin to be eliminated upon entering the path of seeing at the First Ground, the Ground of Great Joy; its manifest activities belonging to what is abandoned on the path of seeing, however, have already been subdued before entry into the First Ground. All seeds of the afflictive obstruction belonging to what is abandoned on the path of cultivation are swiftly eliminated at once when the vajra-like samadhi becomes present. The manifest activities of the afflictive obstruction belonging to what is abandoned on the path of cultivation have already been temporarily subdued before entry into the First Ground; from the First Ground onward, these manifest activities are swiftly subdued all at once so that they never manifest again, as in an arhat. The sole exception is that, through the power of deliberate intention, they may temporarily arise during the first seven grounds, but this is not a fault. From the Eighth Ground onward, the afflictions belonging to what is abandoned on the path of cultivation no longer manifest at all. (At the stage of an anagamin, the vajra-like samadhi arises, completely eliminating the seeds of the afflictions, and arhatship is realized.)

Within the cognitive obstruction, the seeds belonging to what is abandoned on the path of seeing begin to be eliminated upon entry into the path of seeing at the First Ground, the Ground of Great Joy; the manifest activities of the cognitive obstruction belonging to what is abandoned on the path of seeing are subdued before entry into the First Ground. The seeds of the cognitive obstruction belonging to what is abandoned on the path of cultivation are successively eliminated throughout the ten grounds and are not permanently exhausted until the vajra-like samadhi becomes present.

The manifest activities of the cognitive obstruction belonging to what is abandoned on the path of cultivation are gradually subdued before the First Ground and are not permanently exhausted until the Tenth Ground. From the Eighth Ground onward, the innate cognitive obstruction associated with the sixth consciousness no longer manifests, because undefiled contemplative mind and the “resultant wisdom arising from contemplation of the emptiness of persons” continue uninterruptedly and are opposed to it.

Yet the innate cognitive obstruction associated with the seventh consciousness still manifests; it can be subdued only when the resultant wisdom contemplating the emptiness of dharmas becomes manifest. Although the first five transformed consciousnesses have not yet attained transformation of the basis, through the suppressive power of undefiled contemplation (contemplation of the two kinds of emptiness), the cognitive obstruction within these five consciousnesses cannot arise. (At the Ground of Equal Enlightenment, the vajra-like samadhi arises, completely eliminating the seeds of the cognitive obstruction, and Wondrous Enlightenment is realized.)

Although cultivation throughout the ten grounds does not principally aim to eliminate the seeds of the afflictive obstruction (its principal aim being the cognitive obstruction), the afflictive obstruction’s quality of gross heaviness (incapacity) is nevertheless gradually eliminated. Therefore, it is said that the gross heaviness of each of the two obstructions is eliminated at three stages.

Although gross heaviness is eliminated at every stage, certain stages are especially evident; hence emphasis is placed upon them (the three stages of elimination are the stage of thorough understanding, the stage of cultivation, and the ultimate stage).

How are the seeds of the two obstructions eliminated gradually and suddenly (successively and all at once)?

– When practitioners of the Three Vehicles are about to attain the fruit of the stage beyond training, the seeds of the afflictive obstruction associated with the seventh consciousness throughout the three realms are completely eliminated in a single instant. As for the seeds of the cognitive obstruction, when one is about to become a Buddha, they are all completely eliminated in a single instant. This is because they arise inwardly, silently, and spontaneously, without distinctions of coarse and subtle.

– Regarding the seeds of the afflictive obstruction associated with the sixth consciousness: if they belong to what is abandoned on the path of seeing, they are all eliminated at once during the true path of seeing at the path-of-seeing stage of the Three Vehicles. If they belong to what is abandoned on the path of cultivation, then, as appropriate, one class of practitioners of the Two Vehicles successively eliminates the innate afflictions of each of the nine levels within the three realms, separately eliminating nine grades at each level. Another class of practitioners of the Two Vehicles combines the innate afflictions of the nine levels within the three realms into a single group of nine distinct grades. Bodhisattvas, however, do not completely eliminate the afflictions of the three realms all at once until the vajra-like samadhi arises; they are then eliminated in a single instant.

– The seeds of the cognitive obstruction belonging to what is abandoned on the path of seeing (associated with the sixth consciousness) are all eliminated at once upon entering the initial mind of the First Ground. If they belong to what is abandoned on the path of cultivation, they are subsequently eliminated in succession during the cultivation stage throughout the ten grounds; they are not completely eliminated in a single instant until the vajra-like samadhi actually arises. This is because the cognitive obstruction (associated with the sixth consciousness) arises by taking as its objects both coarse and subtle phenomena within and outside the body and has many differing classes and grades (and therefore cannot be eliminated all at once).

Because practitioners of the Two Vehicles have dull faculties, when eliminating obstructions successively they must necessarily give rise separately to the uninterrupted path; as for the path of preparatory practice and the path of special advancement, these may arise either together or separately.

Because bodhisattvas have sharp faculties, when they are at the stage of successively eliminating the cognitive obstruction, they need not separately give rise to the uninterrupted path and the path of liberation. Within each instant, they can eliminate delusion and realize the fruit. Therefore, the four paths—preparatory practice, uninterruptedness, liberation, and special advancement—each function fully in relation to what precedes and follows.

The ten kinds of true suchness are:

1. All-pervasive true suchness - This is true suchness revealed through the two kinds of emptiness; there is no dharma in which it is not present.

2. Supreme true suchness - This is true suchness endowed with boundless virtues, supreme among all dharmas.

3. True suchness of the supreme flow - This is true suchness from which flows the stream of the Dharma teachings, supreme above all.

4. True suchness without appropriation - This is true suchness that belongs to nothing and does not serve as a basis for attachment to self and so forth.

5. True suchness without differentiation of kinds - This is true suchness whose kind is without differentiation, unlike such differing kinds as the eye, ear, and so forth.

6. True suchness free from defilement and purity - This is true suchness whose nature has originally never been defiled; therefore, it cannot be said that it becomes purified only afterward.

7. True suchness in which dharmas are undifferentiated - This is true suchness that remains without differentiation, although many kinds of Dharma teachings are provisionally established.

8. True suchness without increase or decrease - This is true suchness free from the notions of increase and decrease, for it neither increases nor decreases in accordance with purity or defilement. It is also called the true suchness that serves as the basis for mastery over manifested bodies and lands. This means that after realizing this true suchness, one can freely manifest bodily forms and lands.

9. True suchness serving as the basis for mastery of wisdom - This means that after realizing this true suchness, one attains mastery of unobstructed understanding.

10. True suchness serving as the basis for mastery of karma - This means that after realizing this true suchness, one attains complete mastery over all supernormal powers, karmic activities, dharanis, and gates of samadhi.

Although the nature of true suchness is in reality without differentiation, ten kinds are provisionally established according to differences in its supreme qualities.

Although all of them have already been realized at the First Ground, the ten supreme practices through which true suchness is realized have not yet been perfected. In order to perfect those ten supreme practices, the ten kinds of true suchness are established on the basis of the successive supreme qualities following all-pervasive true suchness.

– Thus, throughout the ten grounds, bodhisattvas vigorously cultivate the ten supreme practices, eliminate the ten major obstructions, and realize true suchness; they thereby realize two kinds of transformation of the basis.

– The stages of transformation of the basis may briefly be distinguished into six kinds:

1. Transformation that diminishes power and increases capacity - At the stages of accumulation and preparatory practice, through cultivating supreme resolution and possessing a mind of moral shame and dread of wrongdoing, practitioners diminish the power of the seeds of defilement in the root consciousness and increase the capacity of the pure seeds within it. Although they have not yet completely eliminated the seeds of the two obstructions or directly realized transformation of the basis, they have successively subdued the manifest activities of the two obstructions; this is also called transformation.

2. Transformation through penetration — This occurs at the stage of penetration. Through the power of the path of seeing, one penetrates suchness, severs the coarse burdens of the two discriminatively arisen obstructions, and realizes a portion of the transformation of the basis that is suchness.

3. Transformation through cultivation — This occurs at the stage of cultivation. Through constantly cultivating the ten supreme practices of the ten grounds, one gradually severs the coarse burdens of the two innate obstructions and successively realizes the true transformation of the basis.

However, the Mahayana-samgraha states: “This transformation through cultivation occurs on the first six grounds.” This is because, through contemplation with characteristics and contemplation without characteristics, one penetrates both the ultimate and conventional truths, which alternately become manifest: when the non-true appears, the true does not appear; or when the true appears, the non-true does not appear. It is also said that transformation through cultivation occurs on the last four of the ten grounds because, at this stage, wisdom consisting purely of contemplation without characteristics is constantly manifest; one cultivates vigorously, severs the remaining coarse burdens, and for the most part prevents the non-true from appearing.

4. Transformation of the perfected fruit — This occurs at the ultimate stage. Through three great asamkhyeya kalpas of cultivating boundless, supreme, and difficult practices, when the vajra-like samadhi becomes manifest, one permanently severs all coarse burdens that have existed since beginningless time, swiftly realizes the fruit of Buddhahood, perfects the transformation of the basis, and brings inexhaustible benefit and happiness to beings throughout the utmost reaches of the future.

5. Inferior transformation — This refers to practitioners of the Two Vehicles. Because they seek exclusively their own benefit, weary of suffering and delight in quiescence, they penetrate only the suchness revealed by the emptiness of persons, sever only the seeds of the afflictive obstruction, and realize only the unconditioned true cessation attained through discernment. Since they lack the requisite capacity, this is called inferior transformation.

6. Vast transformation — This refers to practitioners of the Mahayana. For the sake of benefiting others, they advance toward great bodhi; they are neither weary of samsara nor attached to nirvana. They penetrate the suchness revealed by the two kinds of emptiness, sever the seeds of both the cognitive and afflictive obstructions, and swiftly realize unsurpassed bodhi and nirvana. Because they possess such extraordinary capacity, this is called vast transformation.

The words “attains transformation of the basis” in the verse refer precisely to this vast transformation of the basis, realized by abandoning all the coarse burdens of the two obstructions.

– The distinctions in the meaning of transformation of the basis are fourfold: the path that effects transformation, the basis that is transformed, that which is abandoned through transformation, and that which is attained through transformation.

1. The path that effects transformation is again of two kinds:

a. The path capable of suppression is that which subdues the power of the latent tendencies of the two obstructions, preventing them from giving rise to the manifest activity of those two obstructions. This path includes both contaminated and uncontaminated paths, and also includes the three wisdoms of preparatory practice, fundamental wisdom, and subsequently attained wisdom. As appropriate, it gradually or all at once suppresses the manifest activity of the two obstructions.

b. The path capable of severance is that which can permanently sever the latent tendencies of the two obstructions. This certainly cannot be accomplished by a contaminated path or by the wisdom of preparatory practice. This is because the contaminated path has been repeatedly habituated and is generated under the influence of attachment to characteristics—the characteristic of affliction in the seventh consciousness. Since attachment to characteristics has not yet been severed, the wisdom of preparatory practice, which aspires to realize suchness and gives rise to fundamental wisdom, cannot yet accomplish this.

– Some hold that fundamental non-discriminating wisdom personally realizes the true principle revealed by the two kinds of emptiness. Because it is free from the characteristics of an object, it can sever latent tendencies; subsequently attained wisdom, however, cannot do so, because it still contemplates emptiness through transformed characteristics and therefore is not a path that severs delusion.

– Some hold that although subsequently attained non-discriminating wisdom does not personally realize the true principle of the two kinds of emptiness and lacks the power to sever latent tendencies involving delusion about principle, it clearly and directly realizes both established and non-established characteristics without error, and can therefore permanently sever latent tendencies involving delusion about phenomena. Thus the Yogacara-bhumi says: “At the stage of the path of cultivation—the stage of cultivation—there is a supramundane path that severs delusion.” It is not the case that a purely mundane path can permanently destroy latent tendencies, because a mundane path has been repeatedly habituated and is generated under the influence of attachment to characteristics—the characteristic of affliction in the seventh consciousness. For this reason, the latent tendencies involving delusion about principle, whether severed on the path of seeing or on the path of cultivation, can be directly severed only by fundamental non-discriminating wisdom that personally realizes the true principle. The remaining latent tendencies involving delusion about phenomena, which are severed on the path of cultivation, can be directly severed by both fundamental wisdom and subsequently attained wisdom.

2. The basis that is transformed is again of two kinds:

a. The basis that retains the seeds is the fundamental consciousness. It retains the seeds of all defiled and pure dharmas and serves as the basis for those defiled and pure dharmas. Through its transformation by the noble path, defilement is abandoned and purity attained. Although dependently arisen dharmas also serve as a basis, they cannot retain seeds; therefore they are not discussed here.

b. The basis of delusion and awakening is suchness. It is the foundation of delusion and awakening, and defiled and pure dharmas arise in dependence upon it. Through its transformation by the noble path, defilement is abandoned and purity attained. Other dharmas also serve as bases for delusion and awakening, but they are not the foundation; therefore they are not discussed here.

3. That which is abandoned through transformation is again of two kinds:

a. That which is severed and abandoned consists of the seeds of the two obstructions. When the true uninterrupted path becomes manifest, because the obstruction that is counteracted and the path that counteracts it are mutually opposed, the seeds of those two obstructions are naturally severed and extinguished, never again to be acquired; this is called “abandonment.” Once those seeds have been severed, they can no longer become manifest. The delusive apprehension of self and dharmas, as well as the characteristics of the dharmas thus apprehended, also no longer exist for the deluded imagination of pervasive discrimination; hence these too are said to be “abandoned.” This is therefore called the abandonment of the wholly imagined nature.

b. That which is cast off consists of the contaminated wholesome seeds and the inferior uncontaminated seeds. When the vajra-like samadhi becomes manifest, it gives rise to the fundamental consciousness that is utterly perfect, luminous, and pure. This consciousness no longer serves as the basis for contaminated wholesome seeds or inferior uncontaminated seeds; therefore both kinds of seeds are cast off. Once those seeds have been cast off, contaminated dharmas and inferior uncontaminated dharmas can no longer arise in manifest activity at all. Since they will never arise again, this too is called “abandonment.” This is therefore called the inferior dharma of the transformation-body birth and death.

– Some hold that when the vajra-like samadhi becomes manifest, all seeds of contaminated dharmas and inferior uncontaminated dharmas are cast off together with the subtle seeds of the two innate obstructions.

– Some hold that at this time only the seeds of the two obstructions are abandoned, while the contaminated wholesome seeds and inferior uncontaminated seeds are not yet abandoned, because they do not conflict with the uninterrupted path. If it were said that they had already been cast off at that time, the bodhisattva should no longer undergo transformation-body birth and death. Furthermore, if the contaminated seeds had already been cast off at this stage, there should likewise be no maturation consciousness to retain perfumed seeds. Then, while abiding in the uninterrupted path, one should no longer be called a bodhisattva in the final mind of the vajra stage, but should instead be called a Buddha. And if one were already called a Buddha, the subsequent path of liberation would become useless. This should be understood accordingly. The remaining contaminated seeds must await the arising of the path of liberation before they are all cast off, because the pure eighth consciousness is not a basis for the two obstructions.

4. That which is attained through transformation is again of two kinds: that which is attained through revelation and that which is attained through arising.

A. THAT WHICH IS REVEALED AND ATTAINED is Great Nirvana. Although nirvana has always been intrinsically pure, adventitious defilements and hindrances conceal it and prevent it from being revealed. When the true noble path arises, it eliminates all adventitious hindrances and causes that pure characteristic to be revealed; this is called attaining nirvana. This designation is provisionally established on the basis of suchness becoming free from hindrances, while the essence of nirvana itself is the pure Dharma realm.

The distinctions in the meaning of nirvana may briefly be classified into four kinds:

Nirvana of originally pure intrinsic nature — This is the principle of suchness, the basis of all dharmas—the skandhas, ayatanas, and dhatus. Although affected by external defilements, its nature is originally pure and endowed with immeasurable, subtle and wondrous virtues. It neither arises nor ceases and is tranquil like empty space. All sentient beings possess it equally. It is neither identical with nor different from all dharmas; it is far removed from every characteristic and every discrimination, beyond the paths of thought and the avenues of words and names. Only true noble ones can inwardly realize it for themselves. Because its nature is originally pure and tranquil, it is called nirvana.

– Nirvana with remainder of the basis — This is suchness freed from the afflictive hindrance. Although the body and cognition that serve as the basis for subtle suffering still remain, the afflictive hindrance has been forever stilled; therefore, it is called nirvana.

– Nirvana without remainder of the basis — This is suchness freed from the suffering of birth and death. The afflictions are completely exhausted, the residual body also ceases, and all suffering is utterly ended; therefore, it is called nirvana.

– Non-abiding nirvana — This is suchness freed also from the cognitive hindrance, continually assisted by great compassion and prajna. Consequently, one abides neither in birth and death nor in nirvana, but benefits sentient beings until the end of future time. Although continually functioning, it remains ever tranquil; therefore, it is called nirvana.

All sentient beings possess nirvana of pure nature. Those of the Two Vehicles who are beyond training possess the first three kinds; only the Blessed One can possess all four in full.

Question: Why does the Sugata, the Well-Gone One, still have subtle suffering that has not been exhausted, such that he may be said to possess “nirvana with remainder of the basis”?

Answer: Although in reality there is no body that serves as a basis for suffering, one appears as though it existed; or, because the body serving as a basis for suffering has ended, it is said that he possesses “nirvana without remainder of the basis”; or, because a body that does not serve as a basis for suffering—the five uncontaminated skandhas—still remains, the Buddha is said to possess “nirvana with remainder of the basis.” Therefore, the Blessed One may be said to possess all four kinds of nirvana in full.

Question: If sravakas possess “nirvana without remainder of the basis,” why do some passages say that sravakas do not possess it? Elsewhere, it is also said that those of the Two Vehicles possess no nirvana whatsoever; does this mean that they do not even possess “nirvana with remainder of the basis”?

Answer: While the contemplative cognition and retribution-body of a sravaka continue to exist, the cognitive hindrance remains; therefore, the body serving as a basis for suffering has not yet been exhausted, and the nature of perfect quiescence remains obscured. For this reason, it is said that they possess no nirvana. This does not mean that sravakas truly lack nirvana with remainder of the basis, for by completely eliminating the afflictive hindrance they reveal the true principle.

Moreover, because at that time they have not yet realized perfect quiescence without remainder of the basis, it is also said that sravakas do not possess “nirvana without remainder of the basis.” This does not mean that later, after their retribution-body and contemplative cognition have entirely ceased and no basis for suffering remains, sravakas still lack nirvana without remainder of the basis.

– Alternatively, when it is said that those of the Two Vehicles possess no nirvana, this means that they do not possess non-abiding nirvana; it does not mean that they lack the first three kinds of nirvana.

Again, the statement that those of the Two Vehicles do not possess nirvana without remainder of the basis refers only to those of indeterminate nature. Having only recently realized nirvana with remainder, they have resolutely turned their minds toward unsurpassed enlightenment. Through the power of meditative concentration and vows, they preserve their bodies in the world for a long time.

They are unlike those of a certain type of determinate nature within the Two Vehicles who, taking excessive delight in perfect quiescence, attain the contemplation of non-arising, personally realize suchness, and forever eliminate the afflictive hindrances that bring about rebirth. They first reveal nirvana with remainder, based upon the true principle. Because the afflictions that bring about rebirth have been completely exhausted in them, there is no cause from which a future ripened result could arise again.

Therefore, their present bodies serving as the basis for suffering naturally come to an end. Since conditioned dharmas then have no basis, they too must immediately be relinquished all at once together with that body serving as the basis for suffering, thereby revealing nirvana without remainder, based upon the true principle. At that time, although those of the Two Vehicles no longer possess a retribution-body or contemplative cognition, because their bodies and cognition previously realized this principle, it may be said that those of the Two Vehicles possess nirvana without remainder.

– In that state of nirvana without remainder of the basis, there is only pure suchness, free from characteristics, tranquil, quiescent, and blissful. On this basis, it is said that those of the Two Vehicles do not differ from the Buddha. However, because those of the Two Vehicles do not possess the bodhi and the work of benefiting all beings that the Buddha possesses, it is said that they differ from the Buddha.

Question: Since the cognitive hindrance does not bring about rebirth, why does eliminating the cognitive hindrance result in non-abiding nirvana?

Answer: Because the cognitive hindrance obscures suchness as revealed by the emptiness of dharmas, it prevents the arising of great compassion and prajna that benefit sentient beings until the end of future time. Therefore, when the cognitive hindrance is eliminated, the principle of the emptiness of dharmas is revealed. That principle itself is non-abiding nirvana, which abides in neither of the two extremes of birth and death and nirvana.

Question: If eliminating the cognitive hindrance also realizes non-abiding nirvana, why does eliminating the cognitive hindrance not result in the unconditioned dharma of cessation through discernment?

Answer: The unconditioned dharma of cessation through discernment is attained through freedom from the bondage of the afflictions, whereas the cognitive hindrance does not bind beings to the limited birth and death brought about by karma, as the afflictions do.

Question: Since the cognitive hindrance does not bind beings as the afflictions do, how can eliminating it result in non-abiding nirvana?

Answer: Not all forms of nirvana belong to the unconditioned dharma of cessation through discernment. If every nirvana belonged to cessation through discernment, then would the nirvana of pure nature—which is not attained through the discerning wisdom that brings about cessation—not be nirvana?

– Therefore, it should be understood that the afflictions bind sentient beings to the limited birth and death brought about by karma. When they are eliminated, this is said to be the attainment of the unconditioned dharma of cessation through discernment. The cognitive hindrance, however, does not bring about limited birth and death and does not bind sentient beings as the afflictions do. Consequently, eliminating the cognitive hindrance is not called attaining the unconditioned dharma of cessation through discernment. Nevertheless, because eliminating the cognitive hindrance reveals the principle of the emptiness of dharmas, and because the characteristic of that principle is tranquil, it is called nirvana. It cannot be maintained that this non-abiding nirvana likewise takes cessation through discernment as its nature.

– Therefore, when these four kinds of perfect quiescence, or nirvana, are correlated with the unconditioned dharmas, the first and last kinds of nirvana are the unconditioned suchness, while the two intermediate kinds belong to the unconditioned dharma of cessation through discernment.

Question: If cessation through discernment is attained only by eliminating the bondage of the afflictions, then under which of the unconditioned dharmas are the unconditioned cessation of immovability and the unconditioned cessation of perception and feeling included?

Answer: Those two unconditioned dharmas are not included in the unconditioned dharma of cessation not through discernment. They involve only a temporary freedom from bondage and are similar in character to the unconditioned dharma of cessation not through discernment, in which arising does not occur because the requisite conditions are absent. True cessation through discernment is complete and final cessation, whereas cessations not through discernment, such as those two unconditioned dharmas, are not permanent cessations.

– Alternatively, it may also be said that non-abiding nirvana is included in the unconditioned dharma of cessation through discernment, because it is revealed through the power of true cognition of the emptiness of dharmas, which discerns and eliminates the cognitive hindrance.

Cessation through discernment is of two kinds:

a. That attained by eliminating bondage, namely, that attained by eliminating the afflictions that bring about rebirth.

b. That attained by eliminating hindrance, namely, that realized by eliminating the cognitive hindrance.

Therefore, among the unconditioned dharmas, there are four kinds of perfect quiescence (nirvana). The first, intrinsically pure nirvana, is precisely the unconditioned suchness; the latter three kinds of nirvana all belong to the unconditioned cessation through discernment. As for the unconditioned cessation of immovability and the unconditioned cessation of feeling and perception, if they involve only the temporary suppression and cessation of afflictions, they belong to cessation not through discernment; only when there is complete cessation are they included in the unconditioned cessation through discernment.

Question: It has been said that the obstruction of the knowable also obstructs nirvana with no fixed abode. Why, then, is it now said to obstruct only bodhi?

Answer: It is said that the afflictive obstruction obstructs only nirvana, but how could it not also obstruct bodhi? It should be understood that the sacred teachings commonly speak according to the distinctive function, saying that the severance of each obstruction leads to the realization of its respective fruit. According to the correct principle, however, the severance of either the afflictive obstruction or the obstruction of the knowable leads to the realization of both fruits: bodhi and nirvana.

Of these four kinds of nirvana, only the latter three are attained through manifestation.

B. ATTAINMENT THROUGH ARISING — This is great bodhi. Although the seeds capable of producing bodhi have existed from beginningless time, they could not arise because they were obstructed by the obstruction of the knowable. Now, through the power of the noble path, those seeds are caused to arise; this is called the attainment of bodhi. Once these seeds arise, they continue perpetually until the end of the future. These are the mind-groups associated with the four wisdoms.

What are the mind-groups associated with the four wisdoms?

1. The mind-group associated with the Great Perfect Mirror Wisdom — This mind-group is free from all discrimination. Its mode of activity and its objects are subtle and difficult to know. It is neither deceptive nor deluded regarding any aspect of its objects. Its nature and characteristics are pure and free from all defilement. It serves as the basis for the manifest activity, and as the support that preserves the seeds, of all perfectly pure virtues. It can manifest and produce the images of the three bodies, the lands of personal enjoyment, and the following three wisdoms—Equality Wisdom, Wondrous Observing Wisdom, and Accomplishment Wisdom—without admixture or interruption until the end of the future, like a great round mirror that clearly reflects the myriad forms and images.

2. The mind-group associated with Equality Wisdom — This mind-group contemplates the complete equality of all dharmas and of all sentient beings, oneself and others. It is constantly associated with great loving-kindness and compassion. In accordance with the aspirations of sentient beings of great capacities on the ten grounds, it manifests diverse images of the body and land of enjoyment for others. This wisdom is the particular basis of Wondrous Observing Wisdom and is the foundation upon which nirvana with no fixed abode is established. It continues in a single flavor until the end of the future.

3. The mind-group associated with Wondrous Observing Wisdom — This mind-group arises without obstruction and skillfully observes the particular and common characteristics of all dharmas. It encompasses immeasurable gateways of dharani, observation, and the arising of precious virtues. Within the great assembly, it freely manifests boundless and diverse functions, rains down the great rain of Dharma, completely removes doubts and errors, and enables all sentient beings to obtain benefit and happiness.

4. The mind-group associated with Accomplishment Wisdom — In order to benefit and bring happiness to sentient beings, this mind-group universally manifests throughout the ten directions the various transformations of the three modes of karma, accomplishing all deeds that should be performed through the power of its original vows.

Thus, although each of the mind-groups associated with the four wisdoms necessarily comprises twenty-two mental factors (after the transformation of the basis, each principal mind is associated with twenty-one mental factors: the five omnipresent factors, the five object-determining factors, and the eleven wholesome factors; together with the one principal mind, they total twenty-two), and although each fully possesses both seeds and manifest activities arising together, that which transforms (self-cognition and cognition of self-cognition), and that which is transformed (the subjective and objective aspects), the function of wisdom is predominant therein.

Therefore, wisdom is used to reveal them rather than any other aspect of mind. Consequently, these four wisdom-groups collectively encompass all the conditioned virtues of the Buddha-ground (the cultivation of virtue arising in accordance with intrinsic nature).

These four wisdom-groups are attained respectively through the transformation of the eighth, seventh, sixth, and first five contaminated consciousnesses, together with their associated mind-groups.

Wisdom is not consciousness, but it is transformed in dependence upon consciousness. Because consciousness is primary, it is said that consciousness is transformed into wisdom. Moreover, in the contaminated stage, wisdom is weak and consciousness is strong; in the uncontaminated stage, wisdom is strong and consciousness is weak. In order to encourage sentient beings to rely upon wisdom and relinquish consciousness, it is therefore said that the eight consciousnesses are transformed into these four wisdoms.

– The mind-group associated with Great Perfect Mirror Wisdom: Some hold that when a bodhisattva's vajra-like samadhi becomes present at the stage of Equal Enlightenment, this Great Perfect Mirror Wisdom first becomes manifest. At that very moment, the subtle seeds of the obstruction of the knowable in the retributive consciousness are relinquished. If Great Perfect Mirror Wisdom did not then become manifest, there would be no fundamental consciousness to preserve the pure seeds.

Others hold that this wisdom-group must await the path of liberation and first arises only when Buddhahood is attained, because when the vajra-like samadhi becomes present, the seeds in that retributive consciousness have not yet been relinquished. This is because those seeds do not conflict with the uninterrupted path, and therefore the uninterrupted path cannot destroy them. The uninterrupted path conflicts only with the seeds of the two obstructions; it does not conflict with the seeds of contaminated wholesome dharmas or with inferior uncontaminated seeds.

These latter two kinds of seeds are necessarily incompatible with the fruit of Buddhahood. Moreover, if during the vajra-like samadhi there were no retributive consciousness capable of receiving perfuming, and uncontaminated wholesome qualities no longer increased because they were already complete, then Buddhahood should already have been attained at that time.

For this reason, from the moment Buddhahood is first attained until the end of the future, this Great Perfect Mirror Wisdom continues without interruption, preserving the uncontaminated seeds and preventing their loss.

– The mind-group associated with Equality Wisdom: When a bodhisattva reaches the path of seeing, it first becomes present. Because it opposes the discriminatively arisen twofold attachment to self and dharmas, this Equality Wisdom first begins to arise. Subsequently, throughout the ten grounds, because the innate twofold attachment to self and dharmas has not yet been severed, this wisdom is still interrupted and does not become present whenever the mind is contaminated. Only upon reaching the final mind of the Dharma Cloud Ground does it continue in mutual dependence with the purified eighth consciousness until the end of the future.

– The mind-group associated with Wondrous Observing Wisdom is distinguished into two levels:

a. The level of contemplating the emptiness of beings — For practitioners of the Two Vehicles, this wisdom contemplating the emptiness of beings first arises at the stage of the path of seeing. From then onward it develops progressively and becomes complete and ultimate only at the stage beyond learning. Alternatively, for a bodhisattva, this wisdom first arises at the end of the stage of practice through understanding; or it arises upon reaching the seventh ground. It can arise whenever the mind is not contaminated or whenever one has not entered the mindless samadhi of complete cessation.

b. The level of contemplating the emptiness of dharmas — When a bodhisattva reaches the path of seeing, this wisdom contemplating the emptiness of dharmas first arises. From then onward it develops progressively through the ten grounds. It can arise whenever the mind is not contaminated, whenever there is not merely the resultant wisdom of the emptiness of beings, and whenever one has not entered the mindless samadhi of complete cessation.

– The mind-group associated with Accomplishment Wisdom: Some hold that during the stage of the path of cultivation, this Accomplishment Wisdom first arises through being induced by the subsequently attained wisdom associated with the sixth consciousness.

Others hold that this wisdom arises only upon the attainment of Buddhahood, because throughout the ten grounds, the eyes, ears, and so forth arise as transformations dependent upon the retributive consciousness and are not uncontaminated. Even if it were claimed that the five uncontaminated consciousnesses arise through contaminated, distinct supporting faculties while cognizing the same object, this would be unreasonable, because an uncontaminated consciousness apprehends its object clearly, whereas a contaminated faculty apprehends its object dimly; the two differ.

Therefore, this wisdom-group can arise only upon the attainment of Buddhahood, when it depends upon the five uncontaminated faculties—the eyes, ears, and so forth. Nevertheless, it is frequently interrupted and arises only when attention is directed toward an object.

Although the natures of these four kinds of wisdom are originally present, they must be perfumed through cultivation before they become manifest. During the causal stages they gradually increase, and only upon attaining the fruit of Buddhahood do they become perfect and complete, thereafter neither increasing nor decreasing throughout the furthest reaches of the future. This is because, at that time, only the seeds give rise to manifestations; they are no longer perfumed to produce further seeds, for it cannot be that the virtues of an earlier Buddha are more perfect than those of a later Buddha.

– Regarding the mental quality associated with Great Perfect Mirror Wisdom, some hold that it takes only suchness as its object. This is nonconceptual wisdom, not subsequently attained wisdom; therefore, its mode of activity and object cannot be known.

Others hold that this wisdom takes all dharmas as its objects. The Treatise on the Ornament of the Mahayana says: "Great Perfect Mirror Wisdom is neither ignorant nor deluded with regard to any object whatsoever." The Buddha-Bhumi Sutra says: "Within the Tathagata's Great Perfect Mirror Wisdom, all images of faculties, objects, and consciousnesses appear in their entirety." Furthermore, this wisdom certainly takes uncontaminated seeds and the various images of bodies and lands as its objects.

Yet because its mode of activity and objects are subtle, they are said to be unknowable. Like the alaya consciousness, it also takes conventional truth as its object. Thus, one should understand that when it first takes suchness as its object, it is fundamental nonconceptual wisdom; subsequently, when it takes other objects, it is subsequently attained wisdom.

These two wisdoms are one in essence but are divided into two according to their functions. Because conventional truth is comprehended through the realization of suchness, this wisdom is called "subsequently attained." The same applies to the following three wisdoms: their essence is one, but their functions are divided into two. They should be understood according to this principle.

– Regarding the mental quality associated with Wisdom of the Equality of Nature, some hold that this wisdom takes only the purified eighth consciousness as its object, just as the defiled seventh consciousness takes the storehouse consciousness as its object.

Others hold that this wisdom takes only suchness as its object, because it apprehends the equal nature of all dharmas.

Still others hold that it universally takes both ultimate and conventional truth as its objects, because the Buddha-Bhumi Sutra says: "Wisdom of the Equality of Nature realizes ten kinds of equality," and the Treatise on the Ornament of the Mahayana says: "It apprehends the equality of oneself and other sentient beings. In accordance with sentient beings' resolute understanding, it manifests boundless images of Buddhas." Therefore, the quality of Wisdom of the Equality of Nature takes both ultimate and conventional truth as its objects and is included within the two wisdoms; this does not contradict the principle.

– The mental quality associated with Wondrous Observing Wisdom takes the particular characteristics and common characteristics of all dharmas as its objects without obstruction and is included within the two wisdoms.

– Regarding the mental quality associated with Wisdom of Accomplishing Activities, some hold that it takes only the five kinds of presently manifest objects as its objects, because the Treatise on the Ornament of the Mahayana says: "Each of the Tathagata's five faculties arises in relation to all five objects."

Others hold that this quality of wisdom also universally takes all dharmas of the three times as its objects, without contradicting right principle, because the Buddha-Bhumi Sutra says: "Wisdom of Accomplishing Activities performs various transformational activities through the three kinds of karma, decisively discerns the differing mental activities of sentient beings, and apprehends dharmas of the past and present." If this wisdom did not take objects universally, such activities could not occur.

Nevertheless, according to inclination, this quality of wisdom takes one dharma, two dharmas, or many dharmas as its objects. The Treatise on the Ornament of the Mahayana merely states in general that the Tathagata's five faculties take the five objects as their objects; it does not say that they take "only" the five objects. Thus, there is no contradiction.

This wisdom arises according to directed attention and takes only the phenomenal characteristics of objects as its objects in order to initiate the activity of transforming others. Therefore, it is included solely within subsequently attained wisdom.

– Although all four mental qualities universally take all dharmas as their objects, their functions differ. Great Perfect Mirror Wisdom manifests the bodies and pure lands of personal enjoyment and sustains uncontaminated seeds. Wisdom of Equality manifests the bodies and pure lands for the enjoyment of others. Wisdom of Accomplishing Activities manifests transformation bodies and transformed lands. Wondrous Observing Wisdom observes the abilities and faults of oneself and others, pours down the great rain of Dharma, breaks through every net of doubt, and brings benefit and happiness to sentient beings.

– The four wisdoms possess qualities such as these, with many kinds of distinctions.

– These four mental qualities are called "attainment through arising" (that which is attained by arising).

This attainment through arising is collectively called bodhi. Together with the attainment through manifestation—namely, the nirvana discussed previously—the two are collectively called that which is attained through transformation.

Although the meaning of "transformation of the basis" comprises four kinds—the path that transforms, the basis that is transformed, that which is abandoned through transformation, and that which is attained through transformation—the intent of the verse is principally to take the meanings of "attainment through manifestation" and "attainment through arising" within "that which is attained through transformation" and express them in the words "realizes the transformation of the basis."

At this stage of cultivation, one is described only as being capable of realizing and attaining, not as having already realized and attained, because this stage still belongs to the causal stage of cultivation and is not yet the fruition stage of Buddhahood.

XXIV. THE ULTIMATE STAGE

– Fifth, what are the characteristics of the ultimate stage?

The verse says:

This is precisely the uncontaminated realm,

Inconceivable, wholesome, and permanent;

Blissful, the liberation body,

The Dharma-body of the Great Muni.

The Treatise says: The fruit of the transformation of the basis accomplished through the preceding stage of cultivation constitutes the characteristics of this ultimate stage. The word "this" in the verse refers to the two fruits of the transformation of the basis discussed above, which are included within the ultimate uncontaminated realm. Because all contaminants are forever exhausted, uncontaminated qualities thereby increase, and its nature is pure, perfect, and luminous, it is called "uncontaminated." "Realm" means "treasury," because it contains boundless, great, rare virtues. Alternatively, "realm" means "cause," because it can give rise to benefit and happiness for all five vehicles, both mundane and supramundane.

Question: The purified Dharma-realm may indeed be included solely within the uncontaminated, but why are the four qualities of wisdom also solely uncontaminated?

Answer: Because they are included within the truth of the path, they are solely uncontaminated. That is, all the Buddha's virtues, bodies, and lands arise from uncontaminated seeds, because the seeds of contaminated dharmas have been abandoned forever. Although the Buddha manifests bodies subject to birth and death, as well as various karmic actions and afflictions, which appear to belong to the truths of suffering and origination, in reality they belong to the uncontaminated truth of the path.

Question: The Compendium of Abhidharma says: "Fifteen dhatus are exclusively contaminated." Does the Tathagata, then, not possess the fifteen dhatus consisting of the five faculties, five consciousnesses, and five objects?

Answer: Some hold that the Tathagata's virtues, bodies, and lands are profound and wondrous, neither existent nor nonexistent, transcending all discrimination and completely ending conceptual proliferation. They are not included within the doctrinal categories of dhatus and ayatanas; hence, this does not contradict the statement in the Compendium of Abhidharma.

Others hold that the Tathagata's five faculties and five objects arise from the wondrous Surangama Samadhi and are included only within the form of the Dharma-realm, rather than the dhatu of visible form. Although the five consciousnesses of the nine realms of sentient beings who are not Buddhas rely upon the Buddha's Dharma-realm form and transform it into image aspects to be apprehended, the image aspects are coarse, whereas Dharma-realm form is subtle; because they differ, the Dharma-realm is not included within the five objects. Nor do the Tathagata's five consciousnesses belong to the five consciousness dhatus, because the Sutra says: "The Buddha's mind constantly abides in samadhi," while the Treatise says that the five consciousnesses are by nature distracted.

Question: Since the Tathagata's five consciousnesses are not the five consciousness dhatus, with which purified consciousness is Wisdom of Accomplishing Activities associated?

Answer: It is associated with the purified sixth consciousness, because through discerning beings' capacities, it initiates the transformative activity of manifesting three kinds of emanation bodies.

Question: Since it is associated with the purified sixth consciousness, how does its nature differ from that of Wondrous Observing Wisdom?

Answer: Wondrous Observing Wisdom observes the particular characteristics and common characteristics of all dharmas, whereas Wisdom of Accomplishing Activities solely initiates transformative functions. Thus, they differ.

Question: If so, these two cannot arise simultaneously, because two wisdoms cannot arise together within a single type of consciousness?

Answer: Accepting that they do not arise simultaneously does not contradict reason; alternatively, although their essence is the same, their functions differ, so there is likewise no fault in their arising simultaneously.

Furthermore, the Wisdom of Accomplishing Activities may be associated with the purified seventh consciousness, because relying upon the five faculties and apprehending the five objects constitute a distinct function of the Wisdom of Equality.

That is, the purified seventh consciousness manifests the bodies and lands for others’ enjoyment; these belong to the Wisdom of Equality. The manifestation of transformation bodies and transformation lands belongs to the Wisdom of Accomplishing Activities.

Question: Since it is said to rely upon the five faculties and apprehend the five sense objects, could the Wisdom of Accomplishing Activities not be included within the five consciousnesses?

Answer: Although the Wisdom of Accomplishing Activities is attained through the transformation of the five consciousnesses, the essence of that wisdom is not therefore identical with the five consciousnesses. It is like attaining nirvana through the transformation of samsara, yet nirvana cannot be regarded as identical with samsara. Therefore, this objection should not be raised.

Some hold that the merits, bodies, and lands of the Tathagata are included, as appropriate, within the five skandhas, twelve ayatanas, and eighteen dhatus, because the skandhas, ayatanas, and dhatus encompass both contaminated and uncontaminated phenomena. Yet the Compendium states, “The fifteen dhatus—the five faculties, five consciousnesses, and five sense objects—are exclusively contaminated.” This statement was made only on the basis of the coarse and shallow sphere known to practitioners of the Two Vehicles; it does not refer to everything.

That is, when beings of the nine realms possess the eighteen dhatus, only the final three dhatus—the mental faculty, mental consciousness, and mental objects—extend to the uncontaminated. When a Buddha possesses the eighteen dhatus, however, all eighteen are uncontaminated, although this is not a sphere known to practitioners of the Two Vehicles. Elsewhere it is said that the Buddha’s merits are not included within the ayatanas and dhatus, but this is only because those merits do not share the characteristics of the ayatanas and dhatus known by the inferior wisdom of the Two Vehicles.

Reason demands that it be so. Why? Because the sutras state, “All conditioned dharmas are included within the five skandhas,” and also, “All contaminated and uncontaminated dharmas are included within the eighteen dhatus and twelve ayatanas.” The Buddha denied that there could be a sixth skandha, a thirteenth ayatana, or a nineteenth dhatu.

Furthermore, if the Buddha’s body were not included within the dhatus and ayatanas because all conceptual proliferations have been extinguished, then it should likewise not be said, “This is precisely the uncontaminated, wholesome, permanent, blissful dhatu—the body of liberation.” Moreover, it is repeatedly stated that by transforming the five impermanent skandhas, one attains the five permanently abiding skandhas; the same applies to the transformation of the eighteen dhatus and twelve ayatanas. It is never stated categorically that the Tathagata is not included within the skandhas, ayatanas, and dhatus. Therefore, whenever it is said that the Tathagata is not included within the skandhas, ayatanas, and dhatus, this is only “a statement made with an implicit intention.”

Furthermore, when the Treatise says, “The five consciousnesses are by nature distracted,” it refers to the five consciousnesses of beings in the nine realms, not to the Buddha’s five consciousnesses. Therefore, the Buddha’s body possesses all eighteen dhatus, but they are entirely uncontaminated.

These two fruits of transformation of the basis are also “inconceivable.” They transcend the paths of thought, deliberation, and discourse; they are subtle, profound, and inwardly realized through direct personal realization, and cannot be illustrated by worldly analogies.

These two fruits of transformation of the basis are also exclusively “wholesome,” for they are pure in nature, identical with the purified Dharma realm, far removed from arising and cessation, and supremely peaceful and secure. The four wisdoms and their associated mental qualities possess boundless wondrous functions and are supremely skillful. Because these two fruits have characteristics that accord with right principle, benefit sentient beings, and oppose unwholesome dharmas, they are both called wholesome.

Question: The Treatise says that, among the twelve ayatanas, the five faculties and the objects of smell, taste, and touch are morally indeterminate in nature, while the other ayatanas encompass all three natures—wholesome, unwholesome, and indeterminate—and are not all exclusively indeterminate. Now the Buddha’s four wisdoms are said to be exclusively wholesome. Does the Buddha, then, not possess the five indeterminate faculties and the three indeterminate objects?

Answer: There are three explanations of this, discussed extensively above in the section concerning the uncontaminated dhatus. Here only the third explanation is presented: all the Tathagata’s bodies and lands are included within the Truth of Cessation and are therefore exclusively wholesome. Because the Truth of Cessation and the Truth of the Path are exclusively wholesome in nature, it is said that the Buddha lands are not included within the Truth of Suffering or the Truth of the Origin of Suffering. Although the Buddha’s consciousness manifests contaminated, unwholesome, and indeterminate characteristics, all of them arise from uncontaminated seeds and are therefore included within the uncontaminated and wholesome.

These two fruits of transformation of the basis are also both “permanent,” because they have no time of exhaustion. They are identical with the purified Dharma realm, neither arising nor ceasing, and their nature does not change; hence they are called permanent. The four wisdoms and their associated mental qualities attain permanence through reliance upon the Dharma realm, and because they have no time of exhaustion, they too are said to be permanent.

Nevertheless, the four wisdoms are not intrinsically permanent, because they and their associated mental qualities arise from causal seeds; whatever arises must necessarily cease—this is a matter admitting of a categorical answer—because no form or mind is ever seen to be other than impermanent. Yet the four wisdoms and their associated mental qualities are not impermanent either, because through the power of the original vows and because the sentient beings to be transformed have no time of exhaustion, they continue throughout the utmost limit of the future, without interruption or end.

These two fruits of transformation of the basis are also both “blissful.” Because they cause no affliction, are identical with the purified Dharma realm, and have pacified all characteristics, they are called blissful. Because they have forever transcended the harm arising from cognitive objects—that is, attachment to dharmas and the cognitive obstructions—they are called blissful. The intrinsic nature of these two fruits of transformation of the basis causes no harm, and they can also bring bliss to sentient beings.

Practitioners of the Two Vehicles who attain the two fruits of transformation of the basis merely extinguish forever the bonds of the afflictive obstructions; they do not possess the supreme dharmas. Therefore, in their case, it is called only the body of liberation.

The Blessed One, the Greatly Awakened One, has perfected the unsurpassed Dharma of quiescence and is therefore called the Great Muni, the Great Silent Sage. The Muni attains the two fruits of transformation of the basis and forever transcends the two obstructions; thus these fruits are also called the “Dharma body.” “Dharma” means that it is adorned with immeasurable and boundless great merits, such as the ten powers and four fearlessnesses.

“Body” means embodiment, a basis of support, and an aggregation; all these meanings are denoted by “body.” Therefore, this Dharma body comprises five dharmas as its intrinsic nature: suchness and the four wisdoms. It is not merely the single meaning of suchness, the Dharma realm alone, that is called the Dharma body, for both fruits of transformation of the basis are included within the Dharma body.

This Dharma body has three distinct aspects.

1. The intrinsic-nature body — This is the truly purified Dharma realm realized by the Tathagata. It is the equal basis of support for the enjoyment body and the transformation body. Free from all characteristics, utterly quiescent, and devoid of every conceptual proliferation, it is endowed with true and permanent merits and has no bounds. It is the equal, true nature of all dharmas. This intrinsic nature is also called the Dharma body among the three bodies, because it is the supporting body for the dharmas of great merit.

2. The enjoyment body — This has two kinds:

a. The body of personal enjoyment — Throughout three incalculable eons, the Tathagatas cultivated immeasurable provisions of merit and wisdom, thereby bringing forth the four wisdoms of bodhi and boundless genuine merits. They perfect an exceedingly complete, purified form-body that is permanent, all-pervasive, continuous, quiescent, and enduring to the utmost limit of the future, through which they constantly enjoy the vast bliss of the Dharma.

b. The body of enjoyment for others — Through the power of the Wisdom of Equality, the Tathagatas display subtle and wondrous purified merits in completely pure lands. For bodhisattvas on the ten bhumis, the Tathagatas manifest great supernormal powers, turn the wheel of the true Dharma, and sever the net of doubt, enabling them to enjoy the Dharma bliss of the Mahayana. These two kinds of body are collectively called the enjoyment body.

3. Transformation Body — That is, through the power of Accomplishing-Action Wisdom, the Tathagatas manifest immeasurable transformation bodies in accordance with the various kinds of sentient beings, in lands that are partly pure and partly defiled. For bodhisattvas who have not yet entered the ten bhumis, for those of the Two Vehicles, and for one class of ordinary beings, the Tathagatas, in accordance with their capacities and needs, manifest spiritual powers and teach the Dharma, enabling them all to obtain benefit and happiness.

– The five dharmas subsume the three bodies — One teaching holds that the one true dharmadhatu and Great Perfect Mirror Wisdom are subsumed under the Svabhavika-kaya, because a sutra says: “Suchness is the Dharma Body.” The Treatise says: “By transforming and relinquishing the alaya-consciousness, one attains the Svabhavika-kaya.” This is therefore identical with Great Perfect Mirror Wisdom, which is realized through transforming the storehouse consciousness.

The two wisdoms of Equality and Wondrous Observation belong to the Enjoyment Body, because Equality Wisdom is said to abide in a completely pure land, where the Tathagatas manifest Buddha bodies for bodhisattvas; and because Wondrous Observing Wisdom is said to teach the Dharma freely amid assemblies and dispel doubts. It is also said that by transforming the active consciousnesses, the Enjoyment Body is attained.

Finally, Accomplishing-Action Wisdom is subsumed under the Transformation Body, because it is said that through Accomplishing-Action Wisdom the Tathagatas manifest immeasurable varieties of inconceivable transformations throughout the lands of the ten directions. Furthermore, since the excellent wisdoms fully subsume the three bodies, all three bodies possess real wisdom.

Another teaching holds that the one true dharmadhatu is subsumed under the Svabhavika-kaya, because the Svabhavika-kaya is said to be eternally abiding by its original nature; because the Buddhas’ Dharma Body neither arises nor ceases; and because the Dharma Body is said to be attained through realization, not through production. It is also said that all Buddhas possess the Dharma Body, which pervades all dharmas, is like space, has neither characteristics nor activity, and is neither form nor mind. However, when the Treatise says, “By transforming the storehouse consciousness, one attains the Svabhavika-kaya,” it means that by transforming and eliminating the coarse heaviness of the two obstructions within the eighth consciousness, the Dharma Body is revealed.

Furthermore, the excellent wisdoms are said to subsume the Dharma Body. This means that the Dharma Body is the support of the four wisdoms and the true nature of the four wisdoms. In reality, although the Svabhavika Dharma Body possesses boundless, genuine qualities, it is unconditioned and cannot be described as either form or mind.

The genuine qualities of the four wisdoms and the eternal, all-pervading form body, when arising from Great Perfect Mirror Wisdom, are subsumed under the Self-Enjoyment Body. The Buddha body manifested from Equality Wisdom is subsumed under the Other-Enjoyment Body. The bodily forms manifested by Accomplishing-Action Wisdom in accordance with various kinds of beings are subsumed under the Transformation Body.

Thus Great Perfect Mirror Wisdom should be said to be subsumed under the Self-Enjoyment Body, for by transforming the active consciousnesses one attains the Enjoyment Body. Although transforming the storehouse consciousness also brings attainment of the Self-Enjoyment Body, because it has already been stated that transforming the storehouse consciousness reveals the Dharma Body, the attainment of the Self-Enjoyment Body is omitted for brevity.

– Furthermore, the Dharma Body is said neither to arise nor cease, to be attained solely through realization, and not to be form or mind. Great Perfect Mirror Wisdom, however, differs from the Dharma Body. If Great Perfect Mirror Wisdom does not belong to the Self-Enjoyment Body, under which body could it be subsumed?

Moreover, the Self-Enjoyment Body subsumes all the Buddha’s distinct, genuine conditioned qualities, which are not shared with those of the Two Vehicles. Therefore, the four classes of wisdom, which truly possess both form and mind, are all subsumed under the Enjoyment Body.

Furthermore, both the Other-Enjoyment Body and the Transformation Body are expediently manifested for the sake of transforming others; therefore, these two bodies cannot be said to have real wisdom as their essence. Although the Transformation Body is also said to be subsumed under the excellent wisdoms, this is because it appears as though manifested by wisdom or arises from wisdom; thus it is provisionally called wisdom, though its real essence is not wisdom. It is only said that Equality Wisdom and Accomplishing-Action Wisdom can manifest the Other-Enjoyment Body and the Transformation Body, complete with the three kinds of karma; it is not said that these two bodies are themselves these two wisdoms. Therefore, these two wisdoms are also subsumed under the Self-Enjoyment Body.

Yet although the Transformation Body and the Other-Enjoyment Body are not real mind or mental factors, they manifest mind and mental factors. Because the spiritual power of the Unsurpassed Awakened One is unfathomable, it can manifest dharmas without material form—mind and mental factors. Otherwise, how could the Tathagata manifest as possessing greed or anger, that is, manifest immaterial mental factors? The Tathagata has long since completely eliminated greed and anger.

Furthermore, how could sravakas and animals know the Tathagata’s mind? Even a bodhisattva at the stage of Equal Awakening cannot know the Tathagata’s real mind. Therefore, a sutra says: “The Tathagata manifests immeasurable kinds of bodies, all of which possess minds.” It is also said that the Tathagata’s Accomplishing-Action Wisdom transforms itself into the three kinds of karma.

It is further said that transformations possess dependently arisen minds, meaning that, relying upon another person’s real mind, they manifest an image-part to serve as the object of cognition. Although elsewhere it is said that transformation bodies have neither faculties nor minds, this refers to the transformation bodies of those of the Two Vehicles and of animals, not to the Tathagata’s Transformation Body. Moreover, since the physical faculties, minds, and mental factors transformed by others do not perform the functions of faculties and minds, they are not discussed.

Thus, although all three bodies are complete with boundless qualities, each body is distinct.

That is, the Svabhavika-kaya possesses only genuine unconditioned qualities. It is permanence, bliss, self, and purity; it is entirely free from defilement and serves as the support for all wholesome qualities. Yet it has no distinct characteristics or functions of form and mind.

– The Self-Enjoyment Body is fully endowed with immeasurable varieties of genuine and supremely wondrous qualities of form and mind.

The Other-Enjoyment Body and the Transformation Body are endowed only with boundless qualities in the form of seemingly manifested physical bodies and with the function of benefiting others.

– Furthermore, the Svabhavika-kaya primarily pertains to benefiting oneself: it is quiescent and blissful, without activity. It also benefits others indirectly, serving as the predominant condition that enables sentient beings to obtain benefit and happiness. Moreover, it serves as the support of the Enjoyment Body and Transformation Body; therefore, it pertains to both kinds of benefit.

The Self-Enjoyment Body pertains solely to benefiting oneself. The Other-Enjoyment Body and the Transformation Body pertain to benefiting others, for they are manifested for the sake of others.

– Furthermore, the Svabhavika-kaya abides in the Dharma-nature land. Although this body and land are of one essence and are not different, Dharma-nature as it pertains to the Buddha is called the Dharma Body; as it pertains to dharmas, it is called Dharma-nature or the Dharma-nature land. Thus Dharma-nature is differentiated according to the characteristics of body and land. The Buddha body and Buddha land do not belong to material dharmas. Although their dimensions cannot be described as large or small, the phenomenal dimensions of the body and land transformed in accordance with their enjoyment are boundless, like space pervading everywhere.

– The Self-Enjoyment Body always abides in the enjoyment land. That is, the pure consciousness associated with Great Perfect Mirror Wisdom, through causes and conditions established in the past by cultivation for one’s own benefit, brings to maturity a completely pure, uncontaminated Buddha land. Therefore, from the moment Buddhahood is first attained until the end of the future, it continuously transforms into a completely pure Buddha land, perfectly pervasive and without boundaries, adorned with every kind of jewel. The Self-Enjoyment Body perpetually abides in that Buddha land. The measure of the body is like that of the Pure Land: each of its excellent marks, produced by limitless wholesome roots, is boundless. Since the qualities of wisdom are not material dharmas, their dimensions cannot be described as large or small; nevertheless, because they rely upon the suchness that has been realized, the Svabhavika Dharma Body may also be said to pervade everything.

– The other-enjoyment body also abides in the other-enjoyment land. That is, through the power of great compassion and the Wisdom of Equality, and because of the causal conditions of benefiting others, the pure, uncontaminated Buddha-land cultivated and brought to maturity since ancient times is transformed, according to the capacities and needs of bodhisattvas abiding in the ten bhumis, into pure lands that may be small or great, inferior or superior, and may change from one time to another. The other-enjoyment body abides in those pure lands. The dimensions of this body likewise have no fixed limit.

– The transformation body abides in a transformation land. That is, through the power of great compassion and the Wisdom of Accomplishing Activities, and because of the causal conditions of benefiting others, the pure, uncontaminated Buddha-land cultivated and brought to maturity since ancient times is manifested, according to the capacities and needs of sentient beings who have not yet entered the ten bhumis, as Buddha-lands that may be pure or defiled, small or great, and may change from one time to another. The transformation body of the Buddha abides therein. The dimensions of the body and land likewise have no fixed limit.

The essential-nature body and the essential-nature land are equally realized by all Tathagatas, and their substance is without differentiation. Although the self-enjoyment bodies and self-enjoyment lands manifested by all Buddhas are not identical, they are all boundless and do not obstruct one another. As for other-enjoyment bodies, other-enjoyment lands, transformation bodies, and transformation lands, the transformations through which the Tathagatas teach and liberate the various kinds of sentient beings may be shared or unshared.

If the sentient beings to be taught are shared, being in the same place and at the same time, all the Buddhas transform themselves into bodies and lands whose appearances are similar and which do not obstruct one another. Reciprocally, they serve one another as augmenting conditions, causing the sentient beings to be taught to transform, from their own consciousnesses, the Buddhas’ transformation bodies and transformation lands.

Yet those beings merely suppose that within a single Buddha-land there is only one Buddha-body displaying supernormal powers, teaching the Dharma, and bestowing benefit, without knowing that it has been jointly manifested by many Buddhas. As for sentient beings who are taught in an unshared manner, even though they may say that they behold the Buddhas of the ten directions, those Buddhas are in fact manifested by only one Buddha.

Since beginningless time, the seeds and dispositions of sentient beings have inherently been mutually connected; hence many sentient beings may be taught by only one Buddha, or one sentient being may be taught by many Buddhas. Therefore, the sentient beings who are taught may be shared or unshared. Were this not so, then the many Buddhas who long remain in the world and all perform arduous deeds would truly be acting without benefit, since a single Buddha would already be able to benefit all sentient beings.

– These three bodies and four lands, whether pure or defiled, when manifested from the uncontaminated consciousness of a Buddha, are all wholesome and uncontaminated, just like the consciousness that transforms them. Because they arise from purely wholesome and uncontaminated causes and conditions, they belong to the Truth of the Path, not to the Truths of Suffering and Origination. However, the appearances of the skandhas, ayatanas, and dhatus transformed upon the consciousnesses of sentient beings in dependence upon these Buddha-lands are not necessarily all wholesome and uncontaminated, because those appearances of the skandhas, ayatanas, and dhatus are produced by causes and conditions consisting of sentient beings’ defiled threefold karma associated with the mental faculty, mental consciousness, and mental objects.

These three bodies and four lands, whether pure or defiled, when manifested from the contaminated consciousnesses of sentient beings in the nine realms—the ten realms excluding the Buddha realm—are contaminated, just like the consciousnesses that transform them. Because they arise entirely from contaminated causes and conditions, they belong to the Truths of Suffering and Origination, not to the Truths of Cessation and the Path.

Although the transforming consciousness may itself be only morally indeterminate, the wholesome, unwholesome, and indeterminate appearances transformed upon it are not necessarily all likewise indeterminate, because they are transformed from causal conditions consisting of seeds of differing natures intermixed together. Among the appearances of the skandhas, ayatanas, and dhatus of the Buddha transformed upon the consciousnesses of sentient beings, some are of the same nature and some of a different nature; this should be understood according to the foregoing explanation. Were this not so, the Buddha’s transformation body would not possess the five skandhas, the twelve ayatanas, and so forth.

Nevertheless, both the appearance portion and the seeing portion are manifested in dependence upon consciousness; they are not substantially dependent-arising entities in the same way as the nature of consciousness. Were this not so, the principle of Consciousness-Only could not be established, because it would assert that the objects within consciousness truly exist.

Alternatively, it is said that both the seeing portion and the appearance portion within consciousness arise through conditions and are dependently arisen; whether nominal or substantial, they are like consciousness. The word “Only” is used solely to exclude attachment to self and dharmas external to consciousness; it is not intended to deny the objects of the appearance portion within consciousness. Were this not so, when fundamental wisdom takes suchness as its object, would that suchness also be unreal?

Question: Since inner objects and consciousness are said not to be illusory, why speak only of “Consciousness-Only” and not of “Object-Only”?

Answer: Consciousness exists only internally, whereas objects are said to exist both internally and externally. Lest inner objects be confused with externally imagined and attached appearances, the expression “Consciousness-Only” is used.

Moreover, foolish people, deludedly clinging to objects, give rise to karma and afflictions and undergo birth and death, sinking in samsara. They do not know how to contemplate their own minds and diligently seek liberation. Out of compassion for such people, the Tathagatas teach Consciousness-Only, causing them to contemplate their own minds and become liberated from birth and death. They do not mean that objects within consciousness are wholly without real existence, just like external objects.

Alternatively, both the appearance portion and the seeing portion take consciousness as their essential nature, and through the power of perfuming arise in the likeness of multiple portions.

Suchness is also the true nature of consciousness; therefore, apart from the nature of consciousness, there is no other dharma.

In this Treatise, the term “consciousness” also includes mental factors, because mind and mental factors necessarily correspond with one another.

This Treatise has three parts—the proposition, reason, and example; or the brief indication of the characteristics of consciousness, the extensive explanation of the characteristics of consciousness, and the stages of cultivation; or Object—the first twenty-five stanzas, Practice—the following four stanzas, and Fruition—the final stanza; or the characteristics of consciousness, the nature of consciousness, and the stages of consciousness—in order to establish Consciousness-Only. It is therefore called the Treatise on the Establishment of Consciousness-Only. This Treatise is also called Purifying Consciousness-Only, because it reveals the principle of Consciousness-Only with utmost clarity.

These four treatises are called the Thirty Stanzas on Consciousness-Only. The thirty stanzas reveal the principle of Consciousness-Only perfectly, with neither addition nor omission.

Having relied upon the sacred teachings and right reasoning,

We have distinguished the nature and characteristics of Consciousness-Only.

May whatever merit has been gained be bestowed upon all beings;

May we together swiftly attain Supreme Enlightenment.

(End of the tenth fascicle of the Chinese edition)

Notes:

(34). The ten kinds of suchness—Suchness is the true nature of all dharmas. Being free from falsity, it is “true”; being unchanging, it is “such.” The first is universally pervasive suchness.

“Universally pervasive” means being present throughout all dharmas. Suchness fundamentally is not even two or three; how could there be ten? The reason it is divided into ten kinds of suchness is that distinctions are made according to differences in the depth of realization.

Universally pervasive suchness is the principal one; that is, it teaches that the nature of suchness pervades all dharmas. Suchness is synonymous with the term “unconditioned” used elsewhere. As the Diamond Sutra states: “All sages and saints are distinguished into various stages according to the depth of their realization of the unconditioned.”

(35) The Sanskrit original of the term Consciousness-Only is Vijñaptimātratā. Vijñapti is phonetically transcribed into Chinese as Pi-nhã-để and translated in meaning as “consciousness.” Mātratā is phonetically transcribed into Chinese as Ma-đát-lạt-đa and translated in meaning as “only.”

Consciousness means discerning and cognizing. “Cognizing” means clearly knowing, while “discerning” means distinguishing objects. Thus, it clearly knows each distinct object, as visual consciousness knows forms, auditory consciousness knows sounds, and so forth.

Generally speaking, consciousness comprises five categories, that is, five aspects:

1. The intrinsic characteristics of consciousness: the eight consciousnesses, the sovereign mind.

2. That which corresponds with consciousness: the six categories of mental factors.

3. That which is transformed by consciousness: the two portions, seeing and appearance.

4. The provisional states of consciousness: the twenty-four provisionally established dharmas of formations dissociated from mind; they are merely provisional differentiated appearances between form and mind.

5. The real nature of consciousness, namely, the true principle, suchness, and true nature of the four categories above. Thus, the real nature of consciousness is principle, while the four categories above are phenomena. These five categories of dharmas encompass all worldly and supramundane dharmas, conditioned and unconditioned, contaminated and uncontaminated. None of them is apart from consciousness; all are manifestations of consciousness, and hence this is called Consciousness-Only.

From beginningless time, every sentient being has inherently possessed eight consciousnesses, six groups of mental factors, and all such phenomenal and principial dharmas. They can exist only within consciousness; apart from consciousness, there is no existence whatsoever, because apart from consciousness we cannot know that anything exists. If we imagine that some phenomenon exists outside consciousness, it too is a transformation of consciousness, for it is an appearance imagined by consciousness.

“Only” has three meanings:

1. The meaning of exclusion and retention: exclusion means distinguishing, selecting, and discarding; it has a negative, refutational function. What does it discard? It discards the two attachments to the real existence of self and dharmas. Retention means preserving; it has an affirmative, revelatory function. What does it preserve? It preserves the dependently arisen appearances of consciousness and the perfectly accomplished nature of consciousness. Dependently arisen dharmas are the appearances of consciousness. The perfectly accomplished nature revealed by the twofold emptiness—the emptiness of self and the emptiness of dharmas—is the nature of consciousness.

2. The meaning of certainty: the Madhyantavibhaga states: “Within this, emptiness certainly exists; within that, this also exists.” This means that within these conventional phenomena—the dependently arisen appearances of consciousness—there certainly exists the nature of consciousness belonging to the ultimate principle, as revealed by the twofold emptiness, because the ultimate cannot exist apart from the conventional. Conversely, within the ultimate principle of that twofold emptiness, these conventional phenomena of dependent arising certainly exist, because the conventional cannot exist apart from the ultimate.

Thus, “consciousness” has both a refutational and a revelatory meaning. “Refutational” means to prevent and exclude any truly existent self or dharmas outside consciousness. “Revelatory” means to reveal the dependently arisen appearances of consciousness and the perfectly accomplished nature of consciousness. Phenomena and principle, the conventional and the ultimate, are two aspects of consciousness that are necessarily inseparable from one another.

3. The meaning of revealing what is supreme: “supreme” means superior or preeminent, indicating that whenever Consciousness-Only is discussed, it refers primarily to consciousness as the principal mind rather than to consciousness in the sense of mental factors. To speak of Consciousness-Only is primarily to speak of the principal mind as Consciousness-Only.

Of the three meanings above, Consciousness-Only generally employs only the first.

(This note 35 is based on the explanation of Venerable Master Taixu.)

THIRTY VERSES ON CONSCIOUSNESS-ONLY

1. Because self and dharmas are provisionally designated,

The various appearances of self and dharmas arise.

They depend upon transformations of consciousness;

The transformations of consciousness are threefold.

2. They are the retributive, the deliberative,

And the consciousnesses that discern objects.

The first is the alaya-consciousness,

The retributive consciousness, possessing all seeds.

3. Its appropriations and location are unknowable,

As are its cognition; it is associated with contact,

Attention, feeling, perception, and volition,

And only with equanimous feeling.

4. Its nature is unobscured and indeterminate;

Contact and the others are likewise.

It continuously evolves like a flowing stream;

At the stage of arhatship, it is relinquished.

5. The second transformation of consciousness

Is called the manas-consciousness.

Depending upon that, it evolves and takes that as its object;

Deliberation is its nature and characteristic.

6. It is associated with four afflictions:

Delusion regarding self, view of self,

Pride of self, and attachment to self,

Together with the universally present mental factors.

7. Its nature is obscured and indeterminate;

It arises together with the alaya-consciousness.

At arhatship, in the attainment of cessation,

And on the supramundane path, it is absent.

8. The third transformation of consciousness

Has six distinct forms.

Its nature and characteristic are the cognition of objects;

It may be wholesome, unwholesome, or indeterminate.

9. It is associated with the universally present,

Object-specific, wholesome, afflictive,

Secondary afflictive, and indeterminate mental factors.

It is associated with all three feelings.

10. First are the universally present: contact,

And next the object-specific: desire,

Determination, mindfulness, concentration, and wisdom.

Their objects are not the same.

11. The wholesome are faith, conscience, shame,

Non-greed, non-hatred, non-delusion,

Diligence, tranquility, vigilance,

Equanimity, and non-harming.

12. The afflictions are greed, hatred,

Delusion, pride, doubt, and wrong views.

The secondary afflictions are anger,

Resentment, concealment, vexation, jealousy, avarice,

13. Deceit, flattery, harming, arrogance,

Shamelessness and lack of moral dread,

Restlessness and torpor,

Lack of faith and indolence,

14. Negligence and forgetfulness,

Distraction and lack of correct discernment.

The indeterminate are remorse and sleep;

Initial and sustained examination are each twofold.

15. Depending upon the fundamental consciousness,

The five consciousnesses arise according to conditions,

Either together or not,

Like waves arising in dependence upon water.

16. Mental consciousness is constantly active,

Except among those born in the Heaven of Non-Perception,

In the two mindless attainments,

During deep sleep, and in a faint.

17. These consciousnesses undergo transformation

Into the discriminating and the discriminated.

Because both of these are nonexistent,

Everything is Consciousness-Only.

18. Consciousness possessing all seeds

Transforms in such and such ways.

Through the power of reciprocal influence,

Various discriminations arise.

19. Through the habitual tendencies of various karmas,

Together with the habitual tendencies of the twofold grasping,

When the preceding retributive body is exhausted,

Another retributive body is again produced.

20. Through this and that conceptual construction,

All manner of things are constructed.

This constructed nature of attachment

Is wholly devoid of intrinsic nature.

21. Therefore, it and the dependent nature

Are neither different nor non-different.

It is like impermanence and the like;

Only upon seeing this does one see that.

23. Precisely on the basis of these three natures,

Those three non-natures are established.

Therefore, with “hidden intent,” the Buddha declared:

“All dharmas are without nature.”

24. The first is “non-nature of characteristics”;

The next is “non-nature of natural arising.”

The last, through separation from the former nature,

Is the nature of attachment to self and dharmas.

25. This is the ultimate meaning of all dharmas,

And is also precisely suchness;

Because its nature is eternally thus,

It is the true nature of Consciousness-Only.

26. As long as consciousness has not yet arisen

That seeks to abide in the nature of Consciousness-Only,

The latent tendencies toward twofold grasping

Still cannot be subdued and extinguished.

27. If one sets up even the slightest thing before oneself

And regards it as the nature of Consciousness-Only,

Because there is still something attained,

One does not truly abide in Consciousness-Only.

28. When, with regard to an object,

Wisdom apprehends nothing whatsoever,

At that time one abides in Consciousness-Only,

Because one has abandoned the appearances of twofold grasping.

29. Non-attainment, inconceivable,

Is supramundane wisdom.

Because it abandons the two kinds of grossness,

It realizes the twofold transformation of the basis.

30. This is precisely the uncontaminated realm,

Inconceivable, wholesome, and eternal;

Blissful, the liberation body,

The Dharma-body of the Great Muni.

Of these thirty verses, the first twenty-four explain the characteristics of Consciousness-Only. Verse 25 explains the nature of Consciousness-Only. The final five verses explain the five stages of practice and realization.

Within the first twenty-four verses, the first one and a half verses briefly discuss the characteristics of Consciousness-Only; the following twenty-two and a half verses discuss the characteristics of Consciousness-Only extensively.