釋摩訶衍論

The section establishing the meaning has already been explained. Now the section of explanation will be discussed. In the explanation of this Dharma-gate, how many designations are there, and what are their characteristics?

The verse says:

There are only four kinds of dharmas,

Together with twenty-nine gates.

They are merely stated and not explained,

For the nine treatises have already discussed them.

The treatise says: In the section of explanation, only four dharmas are explained. The other gates are merely stated and are not explained individually. Why are they called four?

First, the essence of Mahayana. Second, the threefold intrinsic Mahayana. Third, the gate of suchness.

Fourth, the gate of arising and cessation. Why are the other dharmas merely mentioned and not explained? Because they have already been explained in the Treatise on the All-Pervading One Mind.

Therefore, in the Treatise on the All-Pervading One Mind, only four dharmas are explained. The other Dharma-gates are merely mentioned and not explained. Why are they called four?

First, the Mahayana of the one essence and the one mind. Second, the Mahayana of the threefold intrinsic one mind. Third, the gate of the one essence and the one mind.

Fourth, the gate of the threefold intrinsic one mind. In the Treatise on Integrating the Conventional and Returning to the True, only four dharmas are explained. The other dharmas are merely mentioned and are not explained separately.

What are the four?

First, the Mahayana of the greatness of essence, comprising immeasurable and boundless differentiated dharmas, neither increasing nor decreasing.

Second, the Mahayana of the greatness of essence, quiescent and unmixed, equal in its single flavor, neither increasing nor decreasing.

Third, the gate of the greatness of essence of differentiated dharmas, neither increasing nor decreasing.

Fourth, the gate of the greatness of essence, equal in its single flavor, neither increasing nor decreasing.

In the Treatise on the Treasury of the Dharma-Realm, only four dharmas are explained; the other gates are likewise merely mentioned and are not explained individually. What are the four?

First, the Mahayana of the greatness of characteristics of the virtues of the Tathagata-garbha.

Second, the Mahayana of the greatness of characteristics of the nature fully endowed with virtues.

Third, the Great Gate of the characteristics of the virtues of the Tathagata-garbha.

Fourth, the Great Gate of the characteristics of the nature fully endowed with virtues.

In the Treatise on the Subtle and Wondrous Secret, only four dharmas are explained. The other dharmas are merely mentioned and are not explained separately. What are the four?

First, the Mahayana of the greatness of function that is able to produce all worldly causes and effects.

Second, the Mahayana of the greatness of function that is able to produce all wholesome supramundane causes and effects.

Third, the Great Gate of the function of worldly causes and effects.

Fourth, the Great Gate of the function of wholesome supramundane causes and effects.

In the Treatise on Unifying the Many, only four dharmas are explained. The other Dharma-gates are merely mentioned and are not separately distinguished and explained. What are the four?

First, the Mahayana of immeasurable and boundless differentiated dharmas, neither increasing nor decreasing.

Second, the Mahayana that is quiescent and unmixed, equal in its single flavor, neither increasing nor decreasing.

Third, the gate of differentiated dharmas, neither increasing nor decreasing.

Fourth, the gate equal in its single flavor, neither increasing nor decreasing.

In the Treatise on the Samadhi of Suchness, only four dharmas are explained. The other Dharma-gates are merely mentioned and are not explained separately. What are the four?

First, the Mahayana of the virtues of the Tathagata-garbha.

Second, the Mahayana of the nature fully endowed with virtues.

Third, the gate of the virtues of the Tathagata-garbha.

Fourth, the gate of the nature fully endowed with virtues.

In the Treatise on the Purity of the Intrinsic Nature, only four dharmas are explained. The other gates are merely mentioned and are not distinguished and explained. What are the four?

First, the Mahayana that is able to produce all worldly causes and effects.

Second, the Mahayana that is able to produce all wholesome supramundane true effects.

Third, the gate of worldly causes and effects.

Fourth, the gate of wholesome supramundane causes and effects.

In the Treatise on the Two Kinds of Extremely Profound and Mysterious Principles of the Unmoving Fundamental Source, only one dharma is explained. The other Dharma-gates are merely mentioned and are not explained separately. What is that one?

It is the nondual Mahayana Dharma.

Thus, the extensive and abbreviated explanations each differ. Why do the treatises establish their gates by taking the fundamental number as primary? When the gates are explained extensively, each Dharma-gate has something omitted.

This is because they seek to reveal the essence of the Dharma without differentiating the meanings of the gates as distinct. Furthermore, it is in order to enable practitioners to deepen their contemplation. Furthermore, it is in order to reveal the profound and mysterious teaching, thereby giving rise to a mind of praise and reverence.

Furthermore, it is in order to reveal that the Dharma-gates are as vast as the realm of empty space and that their meanings and principles are as inexhaustible as the Ocean of the Serene Spirit; therefore, speech cannot discuss them, and thought cannot clearly comprehend their number.

The fundamental number has now been explained. Next, the individual explanations will be presented.

The text says: The explanation is of three kinds. What are the three?

First, revealing the correct meaning. Second, counteracting erroneous attachments. Third, distinguishing the characteristics of setting forth toward the Path.

The treatise says: These three gates explain the four dharmas and the number of the great gates.

The text says: In revealing the correct meaning, relying upon the Dharma of the one mind, there are two kinds of gates. What are the two?

First, the gate of the mind as suchness.

Second, the gate of the mind as arising and cessation.

Each of these two kinds of gates comprehensively encompasses all dharmas. What does this mean? It is because these two gates are not separate from their characteristics.

The treatise says: This is the section of the abbreviated explanation. Within it are three gates. What are the three?

First, the gate establishing the characteristics of the four kinds of dharmas.

Second, the gate in which the Dharma-gates comprehensively encompass all in perfect completeness.

Third, the gate that initiates questions and answers to reveal their causes. Relying upon the Dharma of the one mind, there are two kinds of gates. What are the two?

First, the gate of the mind as suchness.

Second, the gate of the mind as arising and cessation. This refers to the gate establishing the characteristics of the four kinds of dharmas. The two dharmas and the two gates have distinct designations. How many are there, and what are their characteristics?

The verse says:

Each has ten kinds of names.

The sutras speak of them differently,

Yet they have no separate essence;

Accordingly, different names are established.

The treatise says: The two dharmas and the two gates each have ten designations. This is stated very clearly in the sutras, yet the essential nature of these dharmas is not different. These names are established according to their functions. What are the two kinds of fundamental dharmas and their ten designations?

The verse says:

Tỳ Na Ha Kiền Na

Ma Ha Cưu Thi Đế

Ma Thi Đà Na La

Ma Ca La Cu Xá

Tất Tát Y Ni La

Bà Già Bà Cu Xá

Tất Đạt Ma Biến Na

Or named Ma Ha Diễn

Sa Già Xoa La Bà

Tất A Tác Ma Lợi

Such are the ten designations.

They apply to both kinds of fundamental dharmas.

The treatise says: Each of the two kinds of fundamental dharmas has ten names. The names are shared, but their meanings differ. What are the ten?

First is the name Vast Great Spirit King. Within this there are two. What are the two? First, the Spirit King Cưu Na Già. Second, the Spirit King Khứ Tỳ Khư La. The first Spirit King dwells on the Vajra Mountain and exclusively produces hosts of auspicious spirits.

The second Spirit King dwells within the great ocean. He universally produces all kinds of hosts of auspicious spirits and hosts of spirits of calamity. The two kinds of fundamental dharmas, as Vast Great Spirit Kings, are likewise so. The fundamental Dharma of the one essence exclusively produces the pure Dharma of suchness.

Third, the intrinsic fundamental Dharma universally produces all kinds of dharmas belonging to the pure category and dharmas belonging to the defiled category. Concerning the intrinsic essence, a sutra states as follows. Mañjuśrī addressed the Buddha, saying:

“World-Honored One! These two kinds of Mahayana are extremely profound and wondrous. We do not clearly understand or know whether they are the same or different, and this has given rise to many doubts in our minds. We therefore beseech the World-Honored One to explain them for us.”

The Buddha sat upright with majestic dignity and said to Mañjuśrī:

“O Good Man! These two dharmas are like the Vajra Spirit King and the Lord Spirit King of the Ocean, whose characteristics differ in each case. The Vajra Spirit King dwells on Vajra Mountain; when he perceives the various realms, he manifests only golden light and no other light.

The Spirit King of the One Mind of Suchness is likewise: there are only pure dharmas and no other dharmas. Furthermore, the Vajra Spirit King produces only pure retinues and never produces mixed and disorderly retinues. The One Mind of Suchness is likewise: it produces only undefiled, pure dharmas.

Furthermore, the Lord Spirit King of the Ocean dwells within the great ocean and produces all kinds of coarse and evil retinues as well as all kinds of good and wondrous retinues. The Lord Spirit King of the One Mind of arising and cessation is likewise: he produces all pure and impure dharmas.

The second is called the Great King of Empty Space. Herein there are also two. What are the two?

The first is the King of Emptiness, Master of Emptiness. The second is the King of Emptiness, Master of Form. The first King of Emptiness takes the accommodation of emptiness as his mastery.

The second King of Emptiness takes the accommodation of form as his mastery. The two kinds of fundamental dharma are likewise. The King of Emptiness of the One Essence takes having no abiding place as his mastery.

The King of the Threefold Mastery takes having an abiding place as his mastery. The Vajra Samadhi Covenant Sutra says: “The One Mind is such in its Dharma-principle; its own essence is empty and nonexistent. Like that King of Empty Space, it has no abiding place whatsoever.” The Covenant Sutra of the One Ground also says: “The Dharma-essence of the One Mind remains among all obstructions without itself being obstructed, enabling it to abide within all dharmas.

It is like the King of Empty Space, who is masterful amid all forms and accommodates the great varieties.”

The third is the Producing Dragon King. Herein there are two. What are the two? The first is the Dragon King Who Produces Radiance. The second is the Dragon King Who Produces Wind and Water. The first Dragon King relies upon pure radiance. The second Dragon King relies upon the virtues of wind and water. The Producing Dragon Kings of the two kinds of fundamental dharma are likewise. The fundamental dharma of the One Essence takes purely immaculate dharmas as its essence. The fundamental dharma of the Threefold Nature takes pure and impure dharmas as its virtues.

The Covenant Sutra Conforming to Principle says: “The fundamental dharma of the One Mind is pure and unmixed. It is like the Dragon King of Radiance, who takes Pure Radiance as his palace, pure radiance as the characteristic of his body, and pure radiance as his assembly.”

The Beginningless Covenant Sutra also says: “Within the great ocean there is a Great Dragon King named Producer of Wind and Water. From the crown of his head he produces limpid water, and from behind his tail he produces pillars of smoke. Because of this Dragon King, the waters and winds of the great ocean continue perpetually without cease.” The Dragon King of the One Mind is likewise: he is able to produce all the various kinds of differentiated and equal dharmas, continuously and without interruption.

The fourth is called the Treasury of Wish-Fulfilling Jewels. Herein there are two. What are the two?

The first is the Vajra Wish-Fulfilling Jewel. The second is the King of Perfect Fulfillment Wish-Fulfilling Jewel. The first wish-fulfilling jewel emits only vajras. The second wish-fulfilling jewel produces in abundance both wholesome and unwholesome things. The two kinds of fundamental dharma are likewise. The Wish-Fulfilling Jewel of the One Essence produces only pure dharmas. The Wish-Fulfilling Jewel of the Threefold Nature produces both defiled and pure dharmas. Thus it is also stated in the covenant sutra.

The Buddha told Bodhisattva Vajragarbha: “O Son of the Buddha! When the King of the Garuda Birds dies, his heart enters the ocean and becomes a wish-fulfilling jewel capable of producing golden sand for the benefit of the Dragon Kings. The fundamental dharma of the One Mind is likewise: it is able to produce true principle and bring benefit to perfect fulfillment.” Therefore, the Sutra of the Wisdom of Original Nature also says: “It is like the ghost Già Đa Lợi, who, in gratitude for kindness received, becomes a wish-fulfilling jewel for ten thousand kalpas, benefiting beings who dwell in the ocean. The Wish-Fulfilling Jewel of the One Mind is likewise: it is able to engender and foster samsara and the Dharma of nirvana.”

The fifth is called Vaipulya. Herein there are also two. What are the two? The first is the White-Ushnisha Vaipulya. The second is the Variegated-Color Vaipulya. The first Vaipulya manifests only celestial signs before it. The second Vaipulya constantly manifests the five kinds. Thus, from these two ushnavas, beings emanate division-bodies, distinctly and clearly, like images in a bright mirror. The two kinds of fundamental dharma are likewise.

The Sutra Embracing the Immeasurable also says: “The pure dharmadhatu is like the white Tất Tát Y Ni La. The inexhaustible dharmadhatu is like the variegated Tất Tát Y Ni La.”

The sixth is called the Tathagatagarbha. Herein there are also two. What are the two?

The first is the Tathagatagarbha Far Removed from Turning and Far Removed from Bonds. The second is the Tathagatagarbha of Concomitant Activity and Concomitant Characteristics. The Covenant Sutra of Ultimate Reality also says: “O Son of the Buddha!

The Tathagatagarbha belongs solely to the awakened ones, solely to those who are thusness itself. It is removed from the causes of transmigration and removed from fettered cognition, each aspect being immaculate and clear. Therefore, it is called the Tathagatagarbha.” The Lankavatara Sutra also says: “The Tathagatagarbha is the cause of wholesome and unwholesome deeds and of experiencing suffering and happiness, and is fully endowed with the causes of arising and cessation, like the arms of an infant.”

The seventh is the One Dharmadhatu. Herein there are also two. What are the two? The first is the Pure-White One Dharmadhatu. The second is the Inexhaustible One Dharmadhatu. The first dharmadhatu is like the period of an empty kalpa. The second dharmadhatu is like abiding during the period of a kalpa of existence. The Covenant Sutra of the True Dharmadhatu also says: “The category of emptiness is unobstructed, like the period without duration. The category of the limit is unobstructed, like the period of long duration.”

The eighth is the Meaning of Mahayana, as explained above.

The ninth is the Reality of the Middle. Herein there are also two. What are the two? The first is the Reality of the Middle Abiding Equally; the second is the Reality of the Middle Abiding Distinctly. The first Reality of the Middle is like a single perfectly luminous jewel. The second Reality of the Middle is like a pure luminous jewel. The Covenant Sutra Illuminating the Reality of the Middle also says: “Apart from the true mind, if suchness relies upon a jewel, is it the same or different? Or if arising and cessation rely upon a jewel, are they the same or different?”

The tenth is the One Mind. Herein there are also two. What are the two? The first is the ‘this-one, this-one’ One Mind. The second is the ‘this-all, this-all’ Mind. The first One Mind is named according to what is created. The second One Mind is named according to that which is able to create. The Covenant Sutra of the Dharma of the One Mind also says likewise.

At that time, the Venerable Sariputra addressed the Buddha, saying: “World-Honored One! The Sutra of the Fundamental Ground proclaims thus: ‘The essential nature of this mind is neither great nor small, neither dharma nor non-dharma, neither the same nor different, neither one nor all.’ For what reason, then, do you now yourself speak of the One Mind of Suchness as taking one and making it one, and the One Mind of arising and cessation as taking the many and making them one? Does this not mean, World-Honored One, that your earlier and later statements lack consistency, with one being right and the other wrong?”

The Buddha said: “Good Man! Do not speak thus. Why? The mind-dharma is not one; because one is provisionally established according to what is created, it is conventionally named ‘one.’ The mind-dharma is not all; because all is created according to it, it is conventionally named ‘all.’ Yet it is called the One Mind, not the All Mind. This name is established according to the mind that is able to create.” And so forth, as extensively explained. There are ten names. These ten names collectively encompass the fundamental designations of the entire Dharma treasury of all Buddhas.

The two dharmas and their ten distinct kinds of names have been explained. Now the two gates and the distinctions among their names will be explained in turn. What are the characteristics of these ten names?

The verse says:

Bà già bà Cu Xá

Kiền Giá A Đa Na

Tất Bồ Đề Hấp Lê

Kiền Ha Kiền Bà Na

A Đà A Chỉ Ni

A Già Ta Thỉ Ya

Độ La Nặc Bổ Đế

Hán Hồ Kiền Na Địa

Ma Ha Phước Đà Nhứt

Bà A Xoa Ni La

Such are the ten designations;

True Suchness cannot be otherwise.

Treatise: The gateway of the mind as True Suchness has ten designations. What are the ten?

First is the gateway of the Tathagata-garbha, because it is free from confusion and admixture.

Second is the gateway of nonduality and equality, because it is without differentiation.

Third is the purity of the single path, because there is no difference whatsoever.

Fourth is the gateway of neither arising nor movement, because it is free from all activity.

Fifth is the gateway of neither severance nor bondage, because there is no obstruction whatsoever.

Sixth is the gateway of neither going nor coming, because there is neither above nor below.

Seventh is the gateway transcending the world, because it is without the four characteristics.

Eighth is the gateway of quiescent extinction and tranquil stillness, because there is no return.

Ninth is the gateway of the great universal characteristic, because there are no particular characteristics.

Tenth is the gateway of True Suchness, because it is not false or deceptive.

These are the ten designations. These ten designations comprehensively encompass the names of the Dharma gateways and the equal principles and meanings of the entire Dharma treasury of all Buddhas. What are the ten designations of the characteristics of arising and cessation?

The verse says:

A Lê Ya Kiên Ma

Bà Già Bà Cu Xá

A Y Bà Na La

Kiền Ha Kiền Chỉ Ni

Kiền Già Kiền Thỉ Ya

Xoa Noa Phật Na La

La Nặc Bổ Đế Ni

Xà Phược Đa Niết Bàn

A Chỉ Già Na Thi

Đa Bạt Đa Kiền Xá

Such are the ten kinds of names;

Arising and cessation are not jointly designated.

Treatise: The gateway of the mind as arising and cessation has ten kinds of designation. What are the ten?

First is the gateway of the storehouse consciousness, because it contains and preserves all defiled and pure dharmas.

Second is the gateway of the Tathagata-garbha, because it conceals the substance of the Tathagata’s Dharma-body.

Third is the gateway of arising and movement, because it continuously creates karma.

Fourth is the gateway of severance and bondage, because there are obstructions to be remedied.

Fifth is the gateway of going and coming, because there are above and below.

Sixth is the gateway of the differentiated stages of manifold characteristics, because pure and defiled dharmas are as numerous as grains of sand.

Seventh is the gateway of the mundane world, because it turns through the four conceptions.

Eighth is the gateway of cyclic flow and return to extinction, because it fully comprises samsara and nirvana.

Ninth is the gateway of complete formation through mutual dependence, because no dharma is established by itself.

Tenth is the gateway of arising and cessation, because it reveals characteristiclessness and impermanence.

These are called the ten designations. These ten designations comprehensively encompass the names of the various differentiated Dharma gateways within the entire Dharma treasury of all Buddhas.

The ten distinct designations of the two gateways have now been explained. Next, the similarities and differences between their characteristics will be discussed. What similarities and differences characterize these two kinds of fundamental dharmas?

The verse says:

There are three differences and two similarities;

Each differs in its basis, gateway, and object.

Each is alike in pervading universally;

Their names are the same, but their meanings differ.

Treatise: The two kinds of fundamental dharmas have three differences and two similarities. What are the three differences? First, their bases differ, for each has its own Mahayana upon which it relies. Second, their gateways differ, for each enables entry into something distinct. Third, their objects differ, for each takes itself as its object. Therefore, these are called the three differences.

What are the two similarities? First, they are alike in pervasion, meaning that each universally pervades the dharma-dhatu to the same extent. Second, their names are alike, meaning that the ten kinds of designation apply to both dharmas. These are called the two similarities. Why is this so? Their names are the same, but their meanings differ. What similarities and differences characterize these two kinds of Dharma gateways?

The verse says:

There are seven differences and one similarity;

Persons, dharmas, bases, practices, and substances,

As well as objects and stages, differ;

Their names differ, and their meanings differ.

Treatise: These two kinds of gateways have seven differences and one similarity. What are the seven differences?

First, the classes of persons differ. Within the gateway of True Suchness there are those who are pure and liberated. The gateway of arising and cessation fully includes beings of all three domains.

Second, the Dharma gateways differ. Within the gateway of True Suchness there is only the single orientation toward the pure category. The gateway of arising and cessation contains all defiled and pure dharmas.

Third, their bases differ. Each has its own Mahayana upon which it relies.

Fourth, their practices differ. Within the gateway of True Suchness, in one mind and one thought, bondage arises; non-arising is its practice. Within the gateway of arising and cessation, arising is produced through arising, cessation is extinguished through cessation, and this is its practice.

Fifth, their essential characteristics differ. The gateway of the mind as True Suchness accords with this fundamental activity. The gateway of the mind as arising and cessation accords with this distinct foundation. The Lankavatara Sutra says: “Pure extinction is the name of the one mind; the one mind is the name of the Tathagata-garbha.”

Sixth, their objects differ. Each takes itself as its object.

Seventh, their stages and grounds differ. Within the gateway of True Suchness, the stages are intermingled and abide together. Within the gateway of arising and cessation, there are arrival, departure, and abiding.

These are the seven differences. What is the one similarity? It is that they are alike in pervading. Why is this so? Because their names differ and their meanings differ. How many divisions of the stages and grounds of the two gateways are clearly set forth in the sutras? How many stages does each have?

The verse says:

The Lankavatara and other sutras state:

True Suchness has one kind;

The gateway of arising and cessation has two,

With confusion only between higher and lower.

Treatise: The stages and grounds of the two gateways have already been clearly explained in the Lankavatara and other sutras. Thus, the Great Original Lankavatara Sutra says:

Dedication of merit is precisely the mind of faith;

The mind of faith is precisely the ground of Buddhahood;

The ground of Buddhahood is precisely the ground of Buddhahood;

The tenth ground is precisely the initial aspiration.

The Transmission Section of the Lankavatara Sutra says:

The tenth ground is the first ground;

The first ground is the eighth ground;

The ninth ground is the seventh ground;

The seventh ground is the eighth ground;

The second ground is the third ground;

The fourth ground is the fifth ground;

The third ground is the sixth ground;

Quiescent extinction has a sequence.

The Sutra of True Cultivation says:

At times a mother one year old

Gives birth to a fifty-year-old child;

That child, being fifty years old,

Carries within the womb his one-year-old mother,

Who gives birth at fifty-one years of age.

Could there be a great and noble man

For whom this is so?

How could there not be?

All such sutras rely upon the mind. The gateway of True Suchness establishes these stages and grounds. Within the gateway of True Suchness there is only a single orientation, wherein the stages abide together in intermixture, without any other stage. Therefore, the verse says:

In the various sutras, the many stages and grounds that successively move back and forth toward one another are established or contemplated in reliance upon the gateway of arising and cessation. Within the gateway of arising and cessation there are two kinds of stages. What are the two?

First is the upward-oriented gateway; second is the downward-oriented gateway. Once these two gateways of arising and cessation have each been definitively distinguished, they will be clearly explained. Under which gateway are the nature of True Suchness and its principle, realized by right wisdom within the gateway of the mind as arising and cessation, subsumed?

They are subsumed under the gateway of arising and cessation, not under the gateway of True Suchness; this distinction is clearly established. What further differences are there between the two gateways of True Suchness? In the gateway of True Suchness, principle is the principle of principle itself.

In the gateway of arising and cessation, principle is the principle belonging to wisdom itself. By what meaning are the respective principles of the stages and grounds of the two gateways distinguished? By being unobstructed or obstructed.

One may be presented according to what is appropriate for contemplation.

The establishment of the four kinds of gateways of Dharma characteristics has now been explained. These are the two kinds of gateways, each of which comprehensively encompasses all dharmas; this is the gateway of perfect and complete inclusion. That is, the gateway of True Suchness encompasses all dharmas, for there is not a single dharma that is not True Suchness.

The gateway of arising and cessation encompasses all dharmas, for there is not a single dharma that does not arise and cease. Thus, the gateway of True Suchness cannot encompass all the dharmas of the gateway of arising and cessation. Furthermore, the gateway of arising and cessation cannot encompass all the dharmas of the gateway of True Suchness.

Again, although the gateway of arising and cessation cannot encompass all the dharmas of the gateway of True Suchness, it is said to encompass all dharmas comprehensively. It comprehensively encompasses all dharmas of arising and cessation, and comprehensively encompasses all dharmas of True Suchness. Why is this?

Because both gateways are equal, yet each is distinct. The Dharma gateway capable of perfect and complete inclusion has now been explained. What does this mean?

It means that these two gateways cannot be separated from one another. A question and answer are then raised to clarify the cause of the gateways—that is, by relying directly upon the question and directly upon the answer.

The summary section has now been explained. The extensive explanation of the meaning will now be given.

It is said: The mind as true suchness is the essence of the Dharma-gate of the one Dharma-realm, the great all-encompassing characteristic. Therefore, the nature of mind is neither born nor extinguished. All dharmas differ only because they depend upon deluded thoughts.

If thoughts of the mind are relinquished, then none of the characteristics of the objective realm exist. Therefore, all dharmas, from the beginning, are free from the characteristics of speech, free from the characteristics of names, and free from the characteristics of objects apprehended by the mind; they are ultimately equal, without change, and indestructible. There is only the one mind, called true suchness, while all words are merely provisional names without reality.

They may accord with deluded thoughts, but cannot be apprehended. It is said that true suchness itself has no characteristic. Therefore, this expression is the ultimate expression.

The purpose of words is to bring words to an end, yet the essence of this true suchness cannot be brought to an end. All dharmas are true and cannot further be established. Because all dharmas are likewise the same, one should know that all dharmas are ineffable and inconceivable.

Therefore, it is called true suchness.

Question: If this is the meaning, how can sentient beings accord with it and enter it?

Answer: With regard to all dharmas, although existence and nonexistence are spoken of, there is neither that which can speak nor that which is spoken. Although one engages in thought, there is neither that which can think nor that which is thought. This is called according with it.

If one is free from speech and thought, this is called being able to enter it. Furthermore, based upon verbal distinctions, true suchness has two meanings. What are the two?

First is true emptiness, which reveals reality through its capacity ultimately to do so. Second is true non-emptiness, for its intrinsic essence is endowed with the nature of undefiled merits. Thus it is said to be empty because, from the beginning, it has never corresponded with any defiled dharma.

This means that it is free from all differentiated characteristics of dharmas, because there are no false thoughts concerning them. One should know that the intrinsic nature of true suchness has neither characteristics nor the characteristic of emptiness; it is neither without characteristics nor without the characteristic of emptiness. It is neither existence nor complete nonexistence.

It is neither a single characteristic nor different characteristics; it is neither not a single characteristic nor not different characteristics; nor is it a characteristic in which difference and unity are one—and so forth, stated generally. Because all sentient beings possess deluded minds and discriminate thought after thought, all their discriminations are dissimilar. Therefore, it is said to be empty.

If the deluded mind is relinquished, there is truly nothing that can be regarded as empty. Therefore, it is said to be non-empty. What has been clearly explained here is that the essence of the Dharma is empty and free from delusion; it is precisely the true mind, eternally abiding and immutable, fully endowed with pure dharmas.

Therefore, it is called non-empty. Yet it has no characteristic that can be grasped, for it transcends the objective realm of thought and corresponds only with realization.

The Treatise states: This passage gives an extensive explanation, within which there are three gates. What are the three? First is the Gate of the Fundamental Essence and Nature of True Suchness.

Second is the Gate of Raising Questions and Giving Answers to Resolve Doubts. Third is the Gate of Provisionally Explaining and Revealing the Characteristics of True Suchness. Within the first gate there are again three gates.

What are the three? First is the Gate of Establishing Names. Second is the Gate of Directly Expounding the True Essence.

Third is the Gate of Explaining the Names. “The mind as true suchness is the essence of the Dharma-gate of the one Dharma-realm, the great all-encompassing characteristic” is the Gate of Establishing Names. This means that this name is established in accordance with its function.

The one mind and true suchness each have ten aspects. Why must this additional designation be established? It is because of what it accomplishes.

This is not necessarily so with regard to other sentient beings; therefore, they are omitted and no designation is established for them. What does this mean? It means that mind performs the great activity, dharma performs the all-encompassing activity, and realm performs the activity of characteristics.

Therefore, this dharma is a gate, and the gate itself is the essence. Hence it is called the essence of the Dharma-gate. There are many different characteristics by which distinctions may be determined.

The Gate of Establishing Names has now been explained. Next is the Gate of Directly Expounding the True Essence. This is expressed by the words, “The nature of mind is neither born nor extinguished.” The Gate of Truly Expounding True Suchness is explained simply in contrast with the gate of arising and cessation.

This means that the dharma of true suchness is neither born nor extinguished, without birth and without cessation; it neither abides nor changes, without abiding and without difference. It is unlike the dharmas of arising and cessation, which arise and cease, possess arising and cessation, abide and change, and possess abiding and change. They are differentiated by the characteristics of existence and nonexistence.

Furthermore, it is not said to be nonexistent. Here, “nonexistent” means emptiness; therefore, it is said not to be so. Why is this?

This dharma of true suchness is a hundredfold not empty, empty, empty; even a thousandfold it still is not existent—neither not, nor not, nor existent. Within it there is no duality, nor is there any abiding. “All dharmas differ only because they depend upon deluded thoughts.” Their existence is merely provisionally designated, in order to clarify this nonexistence.

This means that because the gate of arising and cessation is provisional, it exists provisionally, thereby revealing the true nonexistence of the gate of true suchness. “If thoughts of the mind are relinquished, then none of the characteristics of the objective realm exist.” If all conceptual understanding and frivolous discourse are relinquished, then none of the deluded objective realms exist. Therefore, all dharmas, from the beginning, are free from the characteristics described by speech, free from the characteristics of names, and free from the characteristics of objects apprehended by the mind.

This directly reveals that the dharma of true suchness is utterly free from all characteristics. Thus, how many kinds are there respectively of speech, names, and mental measures? What are their characteristics?

The verse states:

Speech is of five kinds

Names are of two kinds

Mental measures are of ten kinds

The sutras give differing accounts

The Treatise states: It is said that speech is of five kinds. What are the five? First is speech arising from characteristics. Second is dream speech. Third is speech arising from deluded attachment. Fourth is beginningless speech. Fifth is speech in accordance with meaning. The Lankavatara Sutra states:

“O Mahamati! Speech arising from characteristics is produced by attachment to form and its various characteristics. O Mahamati! Dream speech is the recollection of the original experiences of falsely perceived objective realms. It depends upon the objective realm of dreams. After awakening and clearly knowing, it arises in dependence upon an objective realm that is false and unreal. O Mahamati! Speech arising from attachment is produced by recollecting things heard in the past concerning the creation of karma. O Mahamati! Beginningless speech is produced by attachment, since beginningless time, to frivolous discourse and through the perfuming of the seeds of afflictions.”

The Vajrasamadhi Sutra states:

Sariputra asked: “All the myriad dharmas are expressed in words, yet the characteristics of those words are empty; this is taken as their meaning. If it is the meaning of reality, it cannot be spoken. How, then, does the Tathagata now teach the Dharma?”

The Buddha said: When I expound the Dharma, taking you sentient beings who are presently living, I speak of arising. What is said cannot be spoken. Therefore, it is spoken.

The meaning of what I say does not consist in written words. When sentient beings speak in written words, they do not understand the meaning. Because these are words devoid of meaning, all is emptiness of emptiness.

These words “emptiness of emptiness” are the meaning of the words. If the meaning is not expressed, all are false words. As for words concordant with meaning, in reality emptiness is not non-emptiness, and reality is not unreality; apart from these two characteristics, there is nothing therein.

Within the Dharma of emptiness, one is apart from the three characteristics and sees no location; such are words in accordance with thusness. Thus, of the five kinds mentioned above, four have already been explained. Because they are false, they cannot express the true.

Last, a single kind of speech is mentioned: because it speaks in accordance with reality, it may be called true principle. Bodhisattva Asvaghosa relied upon the preceding four and therefore said as follows: “Apart from the characteristic of verbal expression.” Names are of two kinds. What are the two?

The first is the name of the letter itself; the second is the name of the letter’s image. The Lankavatara Sutra says as follows: “O Mahamati! Furthermore, the name-body refers to the various letters from which distinct names arise.

From the letter A through the letter Ha is called the name-body.” The Sutra of the Factors of the Path says as follows: “An image is said to exist within a mirror.” Letters, moreover, are of two kinds. What are the two? The first is the letter dependent upon sound.

The second is the letter dependent upon space. The Lankavatara Sutra says as follows: “O Mahamati! Furthermore, it is called the letter-body.

That is, because sounds may be long or short and tones high or low, it is called the letter-body.” The Great Ocean Sutra says as follows: “The Buddha told Manjusri: ‘As you previously asked, what is the wheel of letters in empty space? It is like birds flying through empty space. It is like the ten kinds of sounds harmonizing together when fine weather is encountered.

Contemplate the wheel of letters in empty space in this way.’” Thus, of these two, in each case the former kind cannot disclose the profound true principle, while each latter kind can disclose this true principle. Now, based upon the former approach, it is said as follows: “Apart from the intrinsic characteristic of mind.” There are ten kinds within the scope of mind. What are the ten?

The first is the mind-consciousness of the eye. The second is the mind-consciousness of the ear. The third is the mind-consciousness of the nose. The fourth is the mind-consciousness of the tongue. The fifth is the mind-consciousness of the body. The sixth is the mind-consciousness of the intellect. The seventh is the mind-consciousness of Manas. The eighth is the mind-consciousness of Alaya. The ninth is the mind-consciousness of the Many-and-One. The tenth is the mind-consciousness of each and every one.

Among these ten minds, the first nine kinds of mind do not take the true principle as their object. The final mind can take the true principle as its object and constitute it as an objective realm. Now, relying upon the preceding nine kinds, it is said as follows: “Apart from the characteristic of mental objectification.” The Sutra of Original Existence says as follows: “The exceedingly profound true essence does not lie outside the objective realm.

It merely relies upon its own conditions to constitute the objective realm. It is ultimately equal, without change, and indestructible.” This reveals the merit of the threefold separation. Therefore, all these distinctions take the four kinds of false speech as their basis and evolve from them.

All the nine kinds of transformative theories and ten kinds of divergent attachments held by non-Buddhists arise solely with names and letters as their basis. All afflictive obstructions and all destructive cognitive obstructions arise solely by relying upon mental dharmas; yet within the true essence one is apart from the three characteristics and fully endowed with the three virtues of hearing. Only the steadfast mind is named true thusness.

In summary, the essence of true thusness cannot be apprehended through any words, which are provisional names and unreal, or through following false thoughts. This reveals the threefold separation as the cause and condition. Therefore, all words are unreal.

All are merely provisional names and unreal. All mind-consciousnesses constantly follow false thoughts and cannot apprehend it; they cannot express the true principle. This shows that it is apart from the three characteristics.

False characteristics and dharmas as they truly are differ greatly. Although it is called true thusness, it has no characteristic.

Second is the statement that removes erroneous attachment. That is, some sentient beings form this attachment: “The essence and principle of true thusness is apart from the three characteristics and fully endowed with the three virtues. Although it has no false characteristics, it has a real characteristic.

It naturally abides eternally and definitely has real existence.” Because of such conceptual calculation, they may fall into the extreme of eternalism and be unable to escape it. Therefore, it is said: “To see it in this way—although it is called true thusness, it has no characteristic.” This means that the statement itself is the cause of its own removal. True thusness is precisely the cause of non-characteristic.

This means that when words are applied to true thusness, it cannot manifest; therefore, words must be relinquished. How could there be a characteristic without words? Consequently, words serve as a cause, and then, once further words have been used to remove those words, the matter is complete.

Thus, words capable of removal accord with thusness. In what is to be removed, there are four kinds of false speech. The Great Fundamental Vimalakirti Sutra says as follows: “At that time, Bodhisattva-Mahasattva Manjusri said: ‘Cưu Na A Phiệt Đà, enough words!

Each of us has followed his own standpoint and delighted in proclaiming 8,001 kinds of approaches to the gate of nonduality. Now Vimalakirti, for our sake and that of the great assembly, has spoken apart from words, speaking of neither duality nor nonduality, and has dispelled provisional words as fabrications.’ Therefore, Vimalakirti remained silent and spoke no word. Manjusri then praised Vimalakirti, saying: ‘Excellent!

Excellent, householder! Thus are such words, and thus does the ear hear them. Excellent!

Excellent! Such is the true Dharma-gate of nonduality. Such is the true Dharma-essence of nonduality.’”

The direct explanation of the Gate of the True Essence has now been completed. Next, the Gate of Names and Letters will be explained in order. This essence of true thusness cannot be removed, because all dharmas are entirely true.

The term is explained by means of this truth. Nor can it be established, because all dharmas are identical with thusness. The term is explained through such an assessment.

What meaning does this passage seek to clarify? It reveals that cognitive obstruction cannot be eliminated. What does this mean?

It means that when the path of cessation arises, it is the cause that counteracts the obstructions. It cannot arise by itself, and within the true essence there is no defiled dharma that could be eliminated. There is neither an antidote nor a path of cessation.

Why is this? Because there is not a single dharma that is other than the true essence. Furthermore, if there were cognitive obstructions, then according to the relative elevation or inferiority of the mind, all stages could be established.

Yet within the essence of thusness there are no distinct levels that could be established. Since there is nothing that can be established, there is no expedient means. Why is this?

Because, whether existent or nonexistent, there is not a single dharma that is other than the essence of thusness. Therefore, one should know that all dharmas cannot be spoken or conceived; hence, it is named true thusness. This concludes the summary of what was explained above.

The Gate of the Fundamental Essence and Nature of True Thusness has now been explained. Next, the Gate of Raising Questions and Answers to Resolve Doubts will be explained in order.

Question: If this is the meaning, how can all sentient beings accord with it and thereby enter it? Because doubt arose, this question was asked. On what basis did the questioner raise this question, and what was doubted?

The doubt arose from the difficulty of according with that which cannot be spoken and with statements that are inconceivable. Relying on the second verbal transformation, difficulty arose because entry seemed impossible, and thus there was doubt. From the passage concerning accordance, this very cause became the basis of doubt.

From the passage concerning being able to enter, the fruit was then doubted. Why is this so? Because skillful verbal teachings give rise to prolonged hearing and understanding, which are the expedient means of accordance.

Hearing produces wisdom and nurtures the wisdom of reflection, which is an expedient means of accordance. Reflection produces wisdom and nurtures the wisdom of cultivation, which is an expedient means of accordance. All wholesome teachings have already been clearly explained.

All three wisdoms abide in mindfulness of the Dharma. If words are not employed, there are no three wisdoms. If there are no three wisdoms, there are no myriad practices.

Yet the Dharma of true suchness cannot be spoken; therefore, there is no teaching whatsoever. If it cannot be recollected or contemplated, there are no three wisdoms. Without the three wisdoms, it is difficult to perfect the myriad practices of the ten bhumis.

By what means, then, can sentient beings gradually advance in cultivation? Such was the doubt! Thus it was asked: What is accordance?

When the causal activity is able to arise, the resultant virtues will also arise. If the cause does not arise, one cannot enter. If one cannot enter, one cannot attain that which is entered.

“That which is able to enter” means the Vajra Mind. “That which is entered” means the Vajra Ground. Yet this has no cause; what, then, can serve as its gate?

How can one realize and enter the ocean-like Sarvajna of the Tathagata? Because of this doubt, the question concerning that which can be entered was immediately asked. Thus, these two questions rely upon the Gate of Arising and Ceasing and express doubt concerning the Gate of True Suchness.

That is, some sentient beings form the following doubt: In the Gate of Arising and Ceasing, one must eliminate all evil and cultivate all good, bringing the causes and practices to fulfillment and the resultant virtues to perfection. Is it not likewise so in the Gate of True Suchness? Does it not say that, if wholesome preparatory practices are abandoned and there is no recollection or contemplation, the five graded stages are thereby repudiated?

This implication should now be added, for it is the doubt from which the question arose!

Answer: Although all dharmas are said to be ineffable, merely to recollect and contemplate them is likewise impossible. That which can be recollected and contemplated is called “accordance.” If one departs from that which is recollected and contemplated, one can then enter. In this successive explanation, there are certainly those two doubts.

Therefore, accordance itself is also of two kinds. What are the two? First, accordance with arising and ceasing.

Second, accordance with true suchness. Accordance with arising and ceasing is further of two kinds. What are the two?

First, upward-directed accordance. Second, downward-directed accordance. Upward-directed accordance means that, from faith up to the Vajra, one can accord with the expedient means leading to the fruit of bodhi.

Downward-directed accordance means that, from the intrinsically pure and wondrous treasury down to the first thought of faith, one can accord with the expedient means leading to the Ya Ya Ground. Thus it is called upward-directed accordance. The impermanent cause of hearing sounds gives rise to the impermanent wisdom of hearing.

The impermanent cause that is the wisdom of hearing gives rise to the impermanent wisdom of reflection. The impermanent cause that is the wisdom of reflection gives rise to the impermanent wisdom of cultivation. The impermanent cause that is the wisdom of cultivation gives rise to the impermanent virtues of practice.

This is called the upward direction. As for downward-directed accordance, the permanent cause that is the virtues of practice gives rise to the permanent wisdom of cultivation. The permanent cause that is the wisdom of cultivation gives rise to the permanent wisdom of reflection.

The permanent cause that is the wisdom of reflection gives rise to the permanent wisdom of hearing. The permanent cause that is the wisdom of hearing gives rise to permanent speech. This is called the downward direction.

Thus, both gates simultaneously and completely possess existence and nonexistence, before and after. The distinctive characteristics of the obstruction of knowledge, up to the passage on hearing, will be explained in detail in their proper place. In the Gate of True Suchness, it is said: “Ineffable.” This is spoken through sounds that possess neither permanence nor impermanence.

“Inconceivable” refers to the three wisdoms that possess neither permanence nor impermanence. Because it is neither apart from its own gate nor spoken and contemplated, it is said to be ineffable and inconceivable. This is its meaning.

It is also neither a different gate nor a difficultly differentiated gate. Because this exists, that exists; because that exists, this exists. If so, what are speech and contemplation like within the Gate of True Suchness?

It does possess speech: sounds that are neither permanent nor impermanent. That is, the ineffable can be spoken—the discourse of suchness, suchness, suchness. Moreover, there is contemplation: the three wisdoms that are neither permanent nor impermanent.

That is, the inconceivable can be contemplated—the contemplation of quiescent extinction and tranquil stillness. Why is this so? Within the Gate of True Suchness there is no coming or going.

It abides amid intermingled confusion. Why, then, is it called “accordance with true suchness”? If one clearly understands that all dharmas are spoken without speaking of permanence and without speaking of the absence of impermanence—speaking the ineffable, speaking the ineffable—this is called accordance with the sounds of true suchness.

If one differs from this, it is called inversion with respect to the sounds of true suchness. Moreover, if one clearly understands that all dharmas are only objects of contemplation, there is neither contemplation through impermanent wisdom nor contemplation through the absence of impermanent wisdom—contemplating the inconceivable, contemplating the inconceivable—this is called accordance with the contemplation of quiescent extinction and tranquil stillness.

If one differs from this, it is called inversion with respect to the contemplation of quiescent extinction and tranquil stillness.

The characteristics of accordance have now been explained. Next comes the resolution of doubt concerning attainment and entry. Here there are two.

What are the two? First, attainment and entry through arising and ceasing. Second, attainment and entry through true suchness.

Attainment and entry through arising and ceasing are further of two kinds. What are the two? First, upward-directed attainment and entry.

Second, downward-directed attainment and entry. Upward-directed attainment and entry means the Vajra Ground. Downward-directed attainment and entry means the Ya Ya Ground.

One should accord with these statements and examine them carefully. Attainment and entry through true suchness means relying upon oneself. By what means is entry attained?

This means that this is a mixed abiding. How can one enter? By departing from speech and contemplation.

From what speech and contemplation does one depart? The Gate of True Suchness has neither speech nor contemplation. Therefore, it is said that one departs from speech and contemplation; hence it is called attainment and entry.

The first verbal transformation has been accomplished, and the principle by which the second transformation resolves and eliminates doubt has been clarified.

The Gate of Raising Questions and Answers to Resolve Doubts has now been explained. Next, in due order, the Gate of Provisionally Explaining and Revealing the Characteristics of True Suchness will be discussed. Within it are two gates.

What are the two? First, the Gate of True Suchness That Is Truly Empty. Second, the Gate of True Suchness That Is Truly Not Empty.

“Truly empty” means that the essence of suchness transcends all defiled dharmas, as numerous as the sands of the Ganges. All are empty and void, with nothing whatsoever existing. “Truly not empty” means that the essence of suchness transcends all pure dharmas, as numerous as the sands of the Ganges.

All are fully endowed, without the slightest deficiency. These two gates, each in its own respect, can never be separated from one another. Therefore, this meaning should be elucidated in verse.

As the verse says:

Far removed from the three provisional characteristics,

Fully endowed with the three true virtues—

Precisely because of these causes and conditions

The essence of true suchness is established.

Far removed from the characteristics of the four propositions,

Fully endowed with the virtues of the four dharmas—

Precisely because of these causes and conditions

The characteristics of true suchness are established.

All erroneous matters

Take the three and four characteristics as their basis;

All categories of merit and virtue

Take the three and four virtues as their basis.

Because of these causes and conditions,

There is neither increase nor decrease;

Remaining within the bounds of their number,

They are established in this manner.

Now recite this verse in order to clarify the gateway of suchness. One should depart from recollection and thought concerning objects and only realize corresponding realization. This is disordered abiding, the realization of non-going and non-approaching realization.

Having explained the mind as suchness, we shall now successively explain the gateway of the mind’s arising and cessation.

It is said: The meaning of the mind’s arising and cessation is that, dependent upon the Tathagata-garbha, there is the mind’s arising and cessation. Therefore, the unborn and unceasing is united with arising and cessation. Being neither one nor different, it is called the Alaya Consciousness. This consciousness, moreover, has two meanings: it is able to encompass all dharmas and able to produce all dharmas. What are the two? The first is the meaning of awakening; the second is the meaning of non-awakening.

The treatise says: Within this there are two gateways. What are the two? The first is the gateway of the universal characteristic, which is the basis of dependence.

The second is the gateway of particular characteristics, which are able to depend upon it. Here there are also two successive modes of abiding, corresponding and contemplating. That is, the gateway of arising and cessation depends upon the one mind; the gateway of arising and cessation encompasses the meanings of awakening and non-awakening; and the Alaya depends upon it.

The first gateway mentioned previously is thus the mind’s arising and cessation. This is called the higher position. It depends upon the Tathagata-garbha, the one mind that serves as its basis.

That manifold one mind is also called the Tathagata-garbha. Thus, above it was called “mind” itself, while below another name is established for it. “There is the mind’s arising and cessation” refers to the Dharma gateway that is able to depend upon it, namely, the gateway of arising and cessation.

Now, relying further upon the gateway of the Tathagata-garbha taught in the sutras, this shall be clearly revealed. How many kinds of Tathagata-garbha are there? And what does the Tathagata-garbha encompass?

The verse says:

There are ten kinds of Tathagata-garbha,

Explained differently in the sutras.

The Tathagata-garbha discussed here

Is encompassed by co-functioning and co-characteristic.

The treatise says: There are ten kinds of Tathagata-garbha. In the sutras, each is explained distinctly. What are the ten?

First is the Tathagata-garbha of the Great Universal Retention. It completely encompasses all Tathagata-garbhas. The Sutra of the Inexhaustible Treasuries of All Buddhas states: The Buddha told Manjusri, “There is a Tathagata-garbha called the Great, Precious, Inexhaustible, Supremely Excellent, Perfect Dharani.

It encompasses all treasuries; there is nowhere it does not penetrate and nothing it does not equal. It is perfectly complete, perfectly complete; equal, equal. Wherever there is a Tathagata-garbha, there is none that does not take this as its foundation.

Why is this so? This Tathagata-garbha is the King of Tathagata-garbhas, the Lord of Tathagata-garbhas, the Heaven of Tathagata-garbhas, and the Earth of Tathagata-garbhas.” This is its meaning. It is also called the Treasury of the Great, Precious, Inexhaustible, Supremely Excellent, Perfect Dharani.

What meaning does this passage of the sutra seek to clarify? It seeks to reveal the universal characteristic of the basis of dependence—the Dharani Treasury. The Tathagata-garbhas in the other sutras are the particular characteristics that are able to depend upon it.

What, then, is the meaning of the term Tathagata-garbha? It means that which encompasses and preserves.

Second is the Tathagata-garbha Far Removed from Turning and Far Removed from Bondage. It is wholly pure and wholly complete. The Sutra of Ultimate Reality states: “Child of the Buddha!

The meaning of Tathagata-garbha is that there is only the awakened one, only suchness, free from cyclic wandering. Its cause is free from anxious thought, clearly knows bondage, and discerns each thing distinctly. Therefore, it is called the Tathagata-garbha.” What does this passage of the sutra seek to clarify?

It seeks clearly to reveal the one mind of the gateway of suchness. It has no cause of delusion and no cause of awakening; it has no fruit of delusion and no fruit of awakening. It is the one truth and the one suchness, solely pure and wondrous—the essence of the Tathagata.

Why, then, is this meaning called the Tathagata-garbha? It means that it is unmixed.

Third is the Tathagata-garbha of Co-functioning and Co-characteristic. Together with the power of cyclic wandering, it causes the Tathagata’s Dharma-body to be concealed. The Lankavatara Sutra states: “The Tathagata-garbha means that it performs good and evil.

It is the cause of experiencing suffering and pleasure. Together with their causes, it is fully endowed, either arising or ceasing, like the hands and feet of a child.” What meaning does this passage of the sutra seek to clarify? It seeks to reveal the one mind of the gateway of arising and cessation.

It shares its power with delusion and shares its power with awakening, bringing forth the dharmas of samsara and nirvana. It is like a person who, though not an illusion, engages in manifold illusory acts and, according to circumstances, exercises power therein. In what sense is this called the Tathagata-garbha?

It means that which causes concealment.

Fourth is the Tathagata-garbha of Suchness as Suchness. It is solely suchness. The Sutra of True Cultivation states: “The Tathagata-garbha is principle in accordance with principle. It is neither fabricated nor maligned, neither permanent nor impermanent. It is not realized by the wisdom of the true essence, nor is it an object apprehended by mind or mental consciousness. Why is this so? It is solely principle as principle, not this or that.” What meaning does this passage of the sutra seek to clarify? It seeks to reveal, within the gateway of suchness, the nature of the principle of suchness. It is solely principle itself, not wisdom itself discerning the principle. In what sense is it called the Tathagata-garbha? It means that it is without anything other.

Fifth is the Tathagata-garbha of Suchness within Arising and Cessation. The unborn and unceasing is defiled by arising and cessation. The Lankavatara Sutra states: “O Mahamati!

Ignorant ordinary beings neither understand nor know; becoming attached to all dharmas, they say that nothing remains for even a ksana. Falling into erroneous views, they say that undefiled dharmas likewise do not remain for even a ksana, thereby destroying that suchness which is the Tathagata-garbha. Furthermore, O Mahamati!

The Dharma realized by the Vajra Tathagata, the Tathagata-garbha, does not fail to abide for even a single ksana. O Mahamati! If the Dharma realized by the Tathagata did not abide for even a ksana, none of the noble ones would become noble ones.” What meaning does this passage of the sutra seek to clarify?

It reveals, within the gateway of arising and cessation, the nature of the principle of suchness. Far removed from the characteristic of impermanence, it is the unborn and unceasing Dharma. In what sense is it called the Tathagata-garbha?

It means that which is defiled.

Sixth is the Empty Tathagata-garbha. All emptinesses conceal the Tathagata-garbha. The Srimala Sutra states: “World-Honored One!

The Empty Tathagata-garbha is separate from, free from, and different from all treasuries of afflictions.” What meaning does this passage of the sutra seek to clarify? It seeks to reveal, within the gateway of arising and cessation, all defiled dharmas. They hide and conceal the intrinsic characteristic of original awakening, with its immeasurable qualities and virtues.

In what sense are all defiled dharmas called empty? All differentiated dharmas are illusory transformations: their essential characteristics are without reality, and their functions are not genuine; therefore, they are called empty. Yet they are able to conceal the Tathagata’s Dharma-body, the true essence of real virtue.

Therefore, they are called the Tathagata-garbha. This name is established from the treasury of defilements.

Seventh is the Nonempty Tathagata-garbha. All that is nonempty is defiled by emptiness. The Srimala Sutra states: “World-Honored One!

The Nonempty Tathagata-garbha possesses inconceivable Buddha-Dharmas exceeding the sands of the Ganges—inseparable, indivisible, and not different.” What meaning does this passage of the sutra seek to clarify? It seeks to reveal, within the gateway of arising and cessation, the intrinsic characteristic of original awakening. All its qualities and virtues exceed the sands of the Ganges, yet they are defiled by all defiled dharmas surpassing the sands of the Ganges.

In what sense are all pure dharmas collectively called nonempty? It means that all pure dharmas, within their own essence, possess real, supremely wondrous functions, far removed from falsity and transcending artifice. Therefore, they are called nonempty.

Because they are concealed by defilements, they are called the Tathagata-garbha. When revealed, it is called the Dharma-body; when concealed, it is called the Tathagata-garbha. Thus, this name is established from the state of being hidden.

Eighth is the Tathagata-garbha That Encompasses. Within the treasury of ignorance, the mind pure in its own nature is able to encompass all virtues. The Sutra of Neither Increase nor Decrease says:

The Tathagata-garbha, from the original limit, has an essence corresponding with pure dharmas. These dharmas are true suchness, neither false nor deceptive, neither separate from nor outside wisdom; they are truly inconceivable dharmas. Since beginningless time, this purity has corresponded with the essence of Dharma.

What meaning do these words in the sutra seek to clarify? They reveal that the minds of all sentient beings are pure in their own nature. Since beginningless time, they have been endowed with the three kinds of wisdom and have perfectly fulfilled the four virtues, without deficiency anywhere. What is the meaning here of the term Tathagata-garbha? Because the deluded mind neither understands nor knows it. On account of this capacity for purification, this name is established.

Ninth is the Encompassed Tathagata-garbha. All defiled dharmas and the ground-treasury of ignorance are caused to be completely abandoned; perfect enlightenment then becomes that which encompasses them. The Sutra of Neither Increase nor Decrease says:

The Tathagata-garbha, at its root, has no essence corresponding with the impure dharmas of afflictive bondage. In its subtle state, it is free and liberated and does not correspond with them. Those tightly bound by afflictions do not attain the pure Dharma. Only the Tathagata, through bodhi-wisdom, is able to sever them.

What meaning do these words in the sutra seek to clarify? They reveal that the Buddha of perfected initial enlightenment has severed and abandoned all obstructions, is endowed with all wisdom, clearly knows the external obstructions and the inner darkness, clearly knows all defiled dharmas, and comprehends that which encompasses and retains them. Why is it called the Tathagata-garbha? Because it encompasses and retains.

Tenth is the Concealed Tathagata-garbha. The Dharma-body of the Tathagata is concealed by afflictions; therefore, it is called the treasury of concealment. The Sutra of Neither Increase nor Decrease says:

The Tathagata-garbha, throughout the future, is universally capable of being together with all dharmas. It is the foundation of all dharmas, enables all dharmas, and is endowed with all dharmas. It is neither separate nor liberated from worldly dharmas.

What meaning do these words in the sutra seek to clarify? They reveal that the essence of the mind of multiplicity and unity pervades the Dharma-realm throughout the three periods of time; it is perfectly endowed with all defiled and pure dharmas. There is nowhere it does not penetrate and nowhere it does not reach.

Furthermore, they reveal that within the gate of accordance with conditions, it is pure in its own nature. When it encounters defiled dharmas, it remains hidden and silent, and the Dharma-body of the Tathagata has not yet appeared. This is called the tenth.

Thus, these ten constitute the Tathagata-garbha. The gate of the Tathagata-garbha, together with its activity and characteristics, has now been explained. Next, the gate of the Alaya-consciousness will be discussed.

This means that the unborn and undying harmoniously combines with arising and ceasing, being neither identical nor different; therefore, it is called the Alaya-consciousness. Having briefly explained the name, the full designation is then established. Although its meaning is complete, its explanation is not yet complete.

Here, the unborn and undying is said to combine with arising and ceasing. What are the dharmas individually distinguished by these terms?

The verse says:

Comprehensively encompassing all unconditioned dharmas,

It is called the unborn and undying;

Comprehensively encompassing all conditioned dharmas,

It is therefore called arising and ceasing.

Treatise: Because it comprehensively encompasses all unconditioned dharmas, it is called the unborn and undying. The unborn and undying is the general characteristic of all unconditioned dharmas. Because it comprehensively encompasses all conditioned dharmas, it is called arising and ceasing. Arising and ceasing is an expression denoting the general characteristic of evil conditioned dharmas. How many kinds are there respectively of these two classes of dharmas, the conditioned and the unconditioned? What are their names?

The verse says:

Although the unconditioned are immeasurable,

They are briefly explained as four kinds:

True suchness and original enlightenment,

Initial enlightenment and empty space.

Although the conditioned are immeasurable,

They are briefly explained as five kinds:

Fundamental ignorance,

Together with the other four characteristics.

Treatise:

There are four kinds of unconditioned dharmas. What are the four? First, the unconditioned dharma of true suchness. Second, the unconditioned dharma of original enlightenment. Third, the unconditioned dharma of initial enlightenment. Fourth, the unconditioned dharma of empty space. These are called the four.

There are five kinds of conditioned dharmas. What are the five? First, the conditioned dharma of fundamental ignorance. Second, the conditioned dharma of the characteristic of arising. Third, the conditioned dharma of the characteristic of abiding. Fourth, the conditioned dharma of the characteristic of change. Fifth, the conditioned dharma of the characteristic of cessation. These are called the five. What are the essences of those four unconditioned dharmas? What are their functions?

The verse says:

Each has two kinds of basis,

Namely, the universal and the particular;

So too are their essences and functions—

They should be contemplated as appropriate.

Treatise: The unconditioned dharma of true suchness has two bases. What are the two? First is the universal basis: the fundamental Dharma of the one mind, which is neither conditioned nor unconditioned, is taken as its essence.

Second is the particular basis: within the gate of arising and ceasing, the quiescent principle-Dharma is taken as its essence. The unconditioned dharma of original enlightenment has two bases. What are the two?

First is the universal basis: the fundamental Dharma of the one mind, which is neither conditioned nor unconditioned, is taken as its essence. Second is the particular basis: within the gate of arising and ceasing, naturally inherent wisdom is taken as its essence. The unconditioned dharma of initial enlightenment has two bases.

What are the two? First is the universal basis: the fundamental Dharma of the one mind, which is neither conditioned nor unconditioned, is taken as its essence. Second is the particular basis: within the gate of arising and ceasing, cognition that arises in accordance with conditions is taken as its essence.

The unconditioned dharma of empty space has two bases. What are the two? First is the universal basis: the fundamental Dharma of the one mind, which is neither conditioned nor unconditioned, is taken as its essence.

Second is the particular basis: within the gate of arising and ceasing, the absence of anything whatsoever is taken as its essence. These are called the two bases.

Furthermore, the unconditioned dharma of true suchness has two kinds of function. What are the two? First is its universal function: it enables all dharmas to transcend arising.

Second is its particular function: it prevents the nature of equality from being lost. The unconditioned dharma of original enlightenment has two kinds of function. What are the two?

First is its universal function: it does not preserve its own nature. Second is its particular function: it does not change. The unconditioned dharma of initial enlightenment has two kinds of function.

What are the two? First is its universal function: it turns in accordance with delusion. Second is its particular function: it counteracts its own errors.

The unconditioned dharma of empty space has two kinds of function. What are the two? First is its universal function: when existence is desired, it enables existence.

Second is its particular function: it prevents the nature of empty space from being lost. These are called the two functions. Here, “universal” means pertaining to others, while “particular” means pertaining to itself.

Based on this explanation of the two, one should contemplate them extensively. The many kinds of distinct characteristics will naturally be understood when their passages are reached. What do the five kinds of conditioned dharmas take as their essences?

What functions do they have?

The verse says:

Each has two kinds of basis,

Namely, the universal and the particular;

So too are their essences and functions—

They should be contemplated according to the explanation.

Treatise: The conditioned dharma of fundamental ignorance has two kinds of basis. What are the two? First is the universal basis: the fundamental Dharma of the one mind, which is neither conditioned nor unconditioned, is taken as its essence.

Second is the particular basis: within the gate of arising and ceasing, the great power that retains is taken as its essence. The conditioned dharma of the characteristic of arising has two kinds of basis. What are the two?

First is the universal basis: the fundamental Dharma of the one mind, which is neither conditioned nor unconditioned, is taken as its essence. Second is the particular basis: within the gate of arising and ceasing, the subtle portion of defiled dharmas is taken as its essence. The conditioned dharma of the characteristic of abiding has two kinds of basis.

What are the two? First is the universal basis: the fundamental Dharma of the one mind, which is neither conditioned nor unconditioned, is taken as its essence. Second is the particular basis: within the gate of arising and ceasing, the coarse portion of defiled dharmas is taken as its essence.

The conditioned dharma of the characteristic of change has two kinds of basis. What are the two? First is the universal basis: the fundamental Dharma of the one mind, which is neither conditioned nor unconditioned, is taken as its essence.

Second is the particular basis: within the gate of arising and ceasing, the coarse portion of defiled dharmas is taken as its essence. The conditioned dharma of the characteristic of cessation has two kinds of basis. What are the two?

First is the universal basis: the fundamental Dharma of the one mind, which is neither conditioned nor unconditioned, is taken as its essence. Second is the particular basis: within the gate of arising and ceasing, the coarse portion of defiled dharmas is taken as its essence. These are called the two bases.

Furthermore, fundamental ignorance has two kinds of function. What are the two? The first is the universal function, which can give rise to all defiled dharmas.

The second is the particular function, which creates obstructions wherever it reaches. The conditioned characteristic of arising has two kinds of function. What are the two?

The first is the universal function, which, in relation to what is above and below, imparts this power. The second is the particular function, which creates obstructions wherever it reaches. As stated concerning arising, so too is it with the characteristics of abiding and changing.

The conditioned characteristic of cessation has two kinds of function. What are the two? The first is the universal function, which, in relation to what is above and to itself, imparts this power.

The second is the particular function, which can create obstructions. These are called the two functions. The many other kinds of characteristics will be explained in their respective passages.

On what basis is this said? All conditioned and unconditioned dharmas universally take the One Mind as their substance. This is taught in a sutra. In which sutra is this taught? It is the Sutra of the Wisdom of the Path. What does it say? That sutra states:

At that time, Manjusri addressed the Buddha, saying: “World-Honored One! The alaya-consciousness fully possesses all dharmas and encompasses all dharmas, extending beyond Ganges sands upon Ganges sands. Yet what do these dharmas take as their fundamental source, and from what locus are they born?”

The Buddha said: “So it is! All conditioned and unconditioned dharmas arise from a supreme, inconceivable locus. Why is this? At the locus that is neither conditioned nor unconditioned, these conditioned dharmas and these unconditioned dharmas are able to arise.”

Manjusri addressed the Buddha, saying:

“World-Honored One! What is called the locus that is neither conditioned nor unconditioned?”

The Buddha said: “The locus that is neither conditioned nor unconditioned means the fundamental Dharma of the One Mind. Because it is not conditioned, it can produce the conditioned. Because it is not unconditioned, it can produce the unconditioned.

Therefore, I say that it is a supreme, inconceivable locus of arising. Furthermore, good man! It is like a secondary consort who has two sources of support: first, the Great King; and second, her parents.

All conditioned and unconditioned dharmas are likewise. Each has two sources of support, namely, universal support and subsidiary support. Furthermore, good man!

It is like all grasses and trees, which have two sources of support: first, the earth; and second, their seeds. All conditioned and unconditioned dharmas are likewise. Each has two sources of support, namely, universal support and subsidiary support.” And so forth, as extensively explained.

As for their conjunction, it means revealing the distinctions between that which perfumes and that which is perfumed. How are these revealed? It is by demonstrating that among defiled and pure dharmas, some have power and some lack power, and that they differ in superiority and inferiority. Two approaches will now be established in order to distinguish and explain them. What are the two? The first is the approach of downward transformation. The second is the approach of upward transformation. The arising-and-cessation approach does not go beyond these two kinds. How do these two approaches differ?

The verse says:

Defiled dharmas possess power;

Pure dharmas lack power.

Following the root, they turn ever downward:

This is called the approach of downward transformation.

Pure dharmas possess power;

Defiled dharmas lack power.

They turn upward, ever higher:

This is called the approach of upward transformation.

The Treatise says: Because defiled and pure dharmas differ in superiority and inferiority, the two approaches of transformation are established in this way. We shall now first explain the initial approach of downward transformation. What dharmas does fundamental ignorance take as that which is perfumed, and at what time does it perform this perfuming?

The verse says:

That which is perfumed is of five kinds:

The mind of the one dharma realm

And the four kinds of the unconditioned.

It is neither beginning, middle, nor end,

Yet embraces beginning, middle, and end,

As clearly taught in the sutra.

The Treatise says: Fundamental ignorance takes five kinds of dharmas as that which is perfumed: the one dharma realm and the four unconditioned dharmas. What is the characteristic of its perfuming the one dharma realm?

The verse says:

The mind of the one dharma realm

Has two kinds of sovereign capacity:

The conditioned and the unconditioned.

Fundamental ignorance

Relies upon the first sovereign capacity

And is thereby able to perform the act of perfuming.

The Treatise says: The mind of the one dharma realm has two kinds of sovereign capacity. What are the two? The first is the sovereign capacity concerning the conditioned, by which it can serve as the support for conditioned dharmas. The second is the sovereign capacity concerning the unconditioned, by which it can serve as the support for unconditioned dharmas. Fundamental ignorance relies upon the first sovereign capacity and can thereby become that which perfumes, but it does not rely upon the latter sovereign capacity. This is taught in the Sutra of Reality. Fundamental ignorance perfumes the subtle aspect of its own support, not that upon which something else relies; therefore, it perfumes the Dharma of true suchness. What is the characteristic of this?

The verse says:

The unconditioned Dharma of true suchness

Has two kinds of function,

Namely, the universal and the particular,

As clearly explained before.

Fundamental ignorance

Relies upon the first function

And is thereby able to perform the act of perfuming.

The other unconditioned dharmas are likewise.

The Treatise says: The unconditioned Dharma of true suchness has two kinds of function, namely, the universal and the particular, as explained previously. Fundamental ignorance relies upon the first function and can thereby perform the act of perfuming, but it does not rely upon the latter function. As stated concerning true suchness, so too is it with the other three unconditioned dharmas. All rely upon the first function, not the latter function.

The temporal duration of the act of perfuming is neither the beginning, nor the middle, nor the end, yet it embraces the beginning, middle, and end together. This is taught in the Sutra of Fundamental Wisdom. When ignorance of great power performs the act of perfuming, it embraces the beginning, middle, and end simultaneously, rather than apprehending them separately.

Here, on what basis are the terms “that which perfumes” and “that which is perfumed” used? That which can guide the other dharma, unite with its substance, never allow it to be lost, and proceed and transform together with it is called “that which perfumes.” Moreover, that which does not obstruct the other dharma, but accords with and follows it without opposing it, is called “that which is perfumed.”

This means that there are five conditioned dharmas capable of perfuming the four kinds of unconditioned dharmas and the mind of the one dharma realm. Wherever the five dharmas that are perfumed are present, they join with the five capable of perfuming; together they arrive, unite, and perform the work of transformation. Therefore, it is said that the non-arising and non-ceasing conjoins with arising and ceasing.

Just as great ignorance takes the fundamental Dharma of the One Mind as its universal support and relies upon its first sovereign capacity to perform the act of perfuming, so should the four conditioned characteristics be understood. Just as great ignorance relies upon the universal functions of the four unconditioned dharmas and can thereby perform the act of perfuming, so should the four conditioned characteristics be understood. Thus, these meanings become evident of themselves, and this principle is perfectly clear: they are neither one nor different. That is, conditioned and unconditioned dharmas are at once identical and different.

How is this revealed? It demonstrates that the unconditioned sovereign capacity of the mind of the one dharma realm and the particular functions of the four kinds of unconditioned dharmas are not identical in principle to the conditioned sovereign capacity of the mind of the one dharma realm and the universal functions of the four kinds of unconditioned dharmas. This is called “not one.” It also demonstrates that the conditioned sovereign capacity of the mind of the one dharma realm and the universal functions of the four kinds of unconditioned dharmas, which receive the perfuming of defiled dharmas, are not different in principle from the five kinds of conditioned dharmas capable of performing the act of perfuming. This is called “not different.”

Furthermore, the pure dharmas that are perfumed and the defiled dharmas capable of perfuming are each distinct; therefore, they are called “not one.” Yet that which perfumes and that which is perfumed are both produced by the One Mind, with nothing else involved; therefore, they are called “not different.” This is called the alaya-consciousness, complete in its totality.

The approach of downward transformation has now been explained. Next, we shall explain the approach of upward transformation. If one wishes to establish this approach of upward transformation, one should set forth the words of the root scripture. In the Lankavatara Raja Sutra, it is stated as follows. At that time, the Blessed One addressed the great assembly, saying:

O sons of the Buddha! I recall that in the distant past, when I first emerged, I again went to rely upon the other; when I entered therein, the other in turn came to rely upon me. What meaning does this scripture intend to clarify?

It intends to reveal the two transformations. How are they revealed? When, upon emerging, I went to rely upon the other, this was the downward transformation.

When I entered within and the other came to rely upon me, this was the upward transformation. What does this mean? “I” here means the Buddha of the Tathagata-garbha—the true suchness and original awakening.

“Came” here means receiving perfuming. “Relying upon the other” means that one’s own original awakening relies upon that ignorance. The word “rely” has already been explained in this scriptural passage.

Therefore, it is said that the unborn and undying unites with arising and ceasing. This is precisely the Gateway of Downward Transformation. If one wishes to establish the Gateway of Upward Transformation, one may say that arising and ceasing unites with the unborn and undying.

Because of this meaning, an implied intention still remains within the treatise on the profound principle. Is this the original intention of Bodhisattva Ashvaghosha? What follows will reveal it distinctly, step by step.

One instance after another has already been indicated by implication. Therefore, there is no error whatsoever. The meaning of the Gateway of Upward Transformation concerns counteraction; when this principle is analyzed, it becomes clear of itself.

The Gateway of Upward Transformation has now been explained. Next, the gateway of comprehensive inclusion and establishment will be discussed. How many distinct kinds of consciousness are there? What do the sutras teach, and how many consciousnesses does each teaching establish?

The verse says:

The Muni, the Honored One of Great Awakening,

Throughout his lifetime of sacred teaching,

Established ten kinds in all,

Each taught in a different sutra.

The doctrine of one kind comes first,

And that of ten kinds comes last;

The Sutra on Returning to the Source

Clearly reveals and teaches this.

The treatise says: When all the sacred teachings delivered throughout the Buddha’s lifetime and contained in the various sutras are gathered together, there are ten kinds in all, ranging from the teaching of one kind of consciousness through the teaching of ten kinds of consciousness. What are these ten different scriptural teachings?

First is the establishment of one kind of consciousness to encompass all consciousnesses. Within this there are four teachings. What are the four? The first establishes the single mind-consciousness to encompass all consciousnesses. This is because the single mind-consciousness freely pervades both kinds, and there is nowhere it is not established. The Sutra on the Dharma of the Single Mind says:

At that time, Manjushri, relying upon the Buddha’s spiritual power, addressed the Buddha, saying: “World-Honored One, how many consciousnesses have you taught? What are their characteristics? I pray that you will distinguish and reveal them for me.”

The World-Honored One then said to Manjushri: “Excellent, excellent, Manjushri! For the sake of the great assembly, you now ask about this matter. Listen attentively and reflect well. I shall distinguish and explain it for you.” Manjushri again addressed the Buddha, saying: “Excellent, World-Honored One. I shall gladly listen.”

The Buddha said to Manjushri: “I establish only one kind of consciousness; I do not establish any other consciousnesses. Why is this? Because the one consciousness is the manifold single consciousness. This consciousness possesses many powers and is capable of producing every kind of name, yet there is only this one consciousness, and ultimately no other dharma exists. Therefore, I teach the establishment of one kind of consciousness and do not establish any other consciousnesses.”

The second establishes the alaya-consciousness to encompass all consciousnesses. This is because the alaya-consciousness fully possesses both the meaning of obstruction and the meaning of non-obstruction, and there is nothing it does not encompass. The Sutra on the Alaya-Consciousness says:

At that time, Bodhisattva Avalokiteshvara addressed the Buddha, saying: “World-Honored One! What is the consciousness that comprehends the general characteristic? For what reason is it called the general characteristic?”

The Buddha said to Bodhisattva Avalokiteshvara: “The consciousness that comprehends the general characteristic is the alaya-consciousness. This consciousness contains obstructed phenomena and unobstructed phenomena; it fully possesses all dharmas and sustains all dharmas. It is like the great ocean, which gives rise to waves upon the water as its general characteristic. For this reason, it is called the general characteristic.”

The third establishes the manas-consciousness as encompassing the other consciousnesses. This means that the manas-consciousness fully possesses eleven meanings, and there is nothing it does not encompass. The Sutra of Clear Understanding says: “Although there are many kinds of mind-consciousness, it is only the manas that operates; there is no other distinction. Why is this? This manas-consciousness fully possesses eleven meanings, and there is nothing it does not perform.”

The fourth establishes four kinds of consciousness to encompass all consciousnesses. This is because the mental consciousness freely undergoes seven kinds of transformation and can accordingly accomplish these functions. The Sutra of Seven Transformations says: “A conjurer, though only one person, can by means of magical arts transform himself into seven people.

Ordinary people who see this believe there are seven people, but the wise, seeing it, say that there is only one person and not seven. The mental consciousness, the conjurer, is likewise. Although there is only one consciousness, it can perform seven functions.

Ordinary beings see these as seven functions, but the awakened see only the mental consciousness and no seven functions apart from it.” These, therefore, are called the four kinds of sutras that establish the same single kind of consciousness.

Second is the establishment of two kinds of consciousness to encompass all consciousnesses. What are the two? The first is the alaya-consciousness, and the second is the mental consciousness. The alaya-consciousness collectively includes the three consciousnesses of karma, transformation, and manifestation. The mental consciousness collectively includes the seven kinds of transforming consciousness. The Lankavatara Sutra says: “O Mahamati! Broadly stated, there are eight consciousnesses; briefly stated, there are two. What are the two? The first is the discerning consciousness, and the second is the consciousness that discriminates objects.” And so forth, as extensively explained.

Third is the establishment of three kinds of consciousness to encompass all consciousnesses. What are the three? The first is the alaya-consciousness, the second is the manas-consciousness, and the third is the mental consciousness.

The alaya-consciousness is the synthesis of the three characteristic consciousnesses. The manas-consciousness is the immediate faculty of mentation. The mental consciousness collectively encompasses the six kinds of transforming consciousness.

The Sutra of the Cloud of Loving-Kindness says: “Furthermore, if explained in full detail, there are ten kinds of consciousness; collectively stated, there are three. What are the three? The first is the consciousness whose nature is the subtle characteristic; the second is the consciousness whose nature is the characteristic of a faculty; and the third is the consciousness whose nature is the characteristic of separation.” And so forth, as extensively explained.

Fourth is the establishment of four kinds of consciousness to encompass all consciousnesses. What are the four? They are the preceding three together with the single mind-consciousness. The Signless Sutra says: “Although the dharmas of consciousness are immeasurable, they do not go beyond four kinds of consciousness. What are the four? The first is the fundamental single consciousness upon which the others rely; the second is the sustaining storehouse-consciousness that relies upon it; the third is the sustaining mental consciousness; and the fourth is the universally discriminating consciousness.” And so forth, as extensively explained.

Fifth is the establishment of five kinds of consciousness to encompass all consciousnesses. What are the five? They are the preceding four together with the consciousness of conforming transformation. The Sutra of Great Immeasurability says: “Furthermore, there is a consciousness that does not encompass the other consciousnesses but transforms in accordance with them. Therefore, it is called the consciousness of conforming transformation.”

Sixth is the establishment of six kinds of consciousness to encompass all consciousnesses. What are the six? They are the eye-consciousness together with the other five particular consciousnesses, and the sixth, the mental consciousness. The Sutra of the Four Noble Truths says: The Buddha told King of Trees: “For sentient beings of lesser faculties, I proclaimed with hidden intent: ‘There are only six consciousnesses and no others.’ My true intention was to make it clearly understood that these six kinds of consciousness fully contain all consciousnesses.” Thus did he proclaim before the great assembly.

Seventh is the establishment of seven kinds of consciousness to encompass all consciousnesses. What are the seven? They are the preceding six together with the manas-consciousness. The Sutra of the Dharma Gateway says: “Furthermore, Manjushri! The dharmas of consciousness are of seven kinds. What are the seven? They are the six consciousnesses belonging to the body and the manas-consciousness. These are the seven consciousnesses. At times they operate simultaneously, and at times they operate successively. Furthermore, the seventh consciousness possesses extraordinary power: at times it functions in the act of retaining and reciting, and at times it serves as the basis for discrimination.”

Eighth, eight kinds of consciousness are established to encompass all consciousnesses. What are the eight? They are the preceding seven, with the addition of the Alaya Consciousness. The Daozhi Sutra states: “There are eight kinds of mind-kings. What are the eight? The first is the mind-king of eye-consciousness, and so forth, through the eighth, the mind-king of consciousness that is the resultant retribution of maturation. No class of consciousness-dharmas can fall outside this enumeration.”

Ninth, nine kinds of consciousness are established to encompass all consciousnesses. What are the nine? They are the preceding eight, with the addition of the Amala Consciousness. The Vajrasamadhi Sutra states: “At that time, the Bodhisattva Non-Abiding addressed the Buddha, saying: ‘World-Honored One! By what beneficial transformation are all the sentient consciousnesses of beings transformed and brought into Amala?’ The Buddha said: ‘All Buddhas, Tathagatas, constantly employ the One Awakening to transform the consciousnesses and bring them into Amala.’”

Tenth, ten kinds of consciousness are established to encompass all consciousnesses. What are the ten? They are the preceding nine, with the further addition of the Dharma of the One Mind of All. The Dharma-Gate Sutra states: “Although the measures of mind are immeasurable, they do not fall outside the ten consciousnesses,” and so forth, as explained extensively.

These are the ten differing classifications taught in the sutras. What do these ten kinds encompass within this precious treatise? How are they established?

The verse says:

Although already clear in the root text,

It is further elaborated for convenience;

As for the passages entrusted in the sutras,

They are subsumed under the general exposition.

The treatise states: Although this has already been clearly explained in the principal treatise, it shall be further interpreted for the sake of convenience. Regarding the passages entrusted in the corresponding sutras, the treatise says: The Sutra of the Dharma of the One Mind generally establishes the consciousness of the One Mind of All, which the Mahayana Treatise subsumes under the one dharmadhatu; its meaning is as previously explained.

The Alaya-Consciousness Sutra generally establishes the Alaya Consciousness, which the Mahayana Treatise subsumes under the general Alaya. The generally established Alaya Consciousness is subsumed by the Mahayana Treatise under the general Alaya. Why is this?

The principal treatise states: “That which is neither arising nor ceasing unites with arising and ceasing, being neither one nor different; it is called the Alaya Consciousness. This consciousness has two meanings by which it can encompass all dharmas and produce all dharmas. What are the two?

The first is the meaning of awakening. The second is the meaning of non-awakening.” The Xianliao Sutra generally establishes the Great Manas Consciousness, which the Mahayana Treatise subsumes under the general Manas. Why is this?

The principal treatise states: “Furthermore, the causes and conditions of arising and ceasing are that sentient beings, relying upon mind and manas, set consciousness into motion. What does this mean? It means that, relying upon the Alaya Consciousness, there is fundamental ignorance and non-awakening, from which arise the capacities to see, to manifest, and to apprehend objects.

Because it gives rise to thoughts in an uninterrupted succession, it is called manas. This manas also has five names. What are the five?

The first is called karmic consciousness, meaning that through the power of ignorance, the unawakened mind is set in motion.

The second is called transforming consciousness, meaning that, relying upon the movement of mind, the characteristic of seeing arises.

The third is called manifesting consciousness, meaning that it can manifest all objects, just as a bright mirror manifests colors, forms, and images. Manifesting consciousness is likewise so. As soon as the five sense-objects present themselves, it manifests them without before or after. Because it changes at every moment, its arising is always immediately present.

The fourth is called discriminating consciousness, meaning that it distinguishes pure and defiled dharmas.

The fifth is called continuous consciousness, because thoughts remain in correspondence without interruption,” and so forth, as explained extensively.

The Seven Transformations Sutra generally establishes the single, identical mind-consciousness, which the Mahayana Treatise subsumes under one division of mind-consciousness. Although its expressed characteristics are incomplete, its hidden meaning is complete. The principal treatise states: “Furthermore, what is called mind-consciousness is precisely continuous consciousness.

Relying upon the grasping and attachment of ordinary beings, it develops ever more deeply. It calculates self and what belongs to self, gives rise to many kinds of deluded attachment, and, following circumstances, engages with conditions and discriminates the six sense-objects. It is called mind-consciousness,” and so forth, as explained extensively.

Thus, in this manner, those sutras are assigned accordingly in each respective case.

The section on the gateway of comprehensive inclusion and establishment has now been explained. Next, the gateway analyzing the names of the Storehouse Consciousness will be explained. How many distinct names does the Alaya Consciousness have? How do the sutras differently describe its characteristics? What are the meanings of those terms? To what are they assigned?

The verse says:

Ma Ha Kien Hang Tieu,

Kien A Thi Gia La,

White-white Am Ma La,

Black-white Am Ma La,

Yet La La Kien Ma,

Phuoc Da De Kien Ma,

Xa Ha Na Kien Ma,

Ba A Xoa Ni La,

White-white Ba Tat La,

Black-white Ba Tat La—

These ten kinds of consciousness

Are distinctly and clearly explained

Within the Mahayana Treatise,

Each being separately distinguished.

The treatise states: There are altogether ten kinds of Alaya Consciousness. Why is this? Because they are separately taught in the sutras. What are the ten?

The first is called the Alaya Consciousness, Great Lord of All-Encompassing Inclusion. Thus, this is the great consciousness in its general characteristic; its meaning is as previously explained.

The second is called the Alaya Consciousness of fundamental ignorance. This means that fundamental ignorance is separately established as Alaya. The Sutra of the Ten Kinds of Deluded Conception states: “The Sat Xa Chi Da De King Consciousness is solely a deluded dharma and cannot comprehend the essence of the one dharmadhatu.

All defiled dharmas take the Alaya Consciousness as their root, from which they arise and increase without ever being interrupted. If there were no De King Consciousness, the retinues belonging to the black class would have nowhere to rely and could neither arise nor grow.” What distinct aspect does this Alaya Consciousness encompass? The present principal text states: “This is called the meaning of non-awakening.

It means not realizing in accordance with reality that the Dharma of true suchness is one. The unawakened mind arises, and with it there are thoughts,” and so forth, as explained extensively.

The third is called the Alaya Consciousness of the pure original awakening. This means that innate primordial wisdom is separately established as the Alaya Consciousness. The Original Awakening Sutra states: “The Alaya Consciousness of the Buddha whose intrinsic nature is pure is endowed with the unconditioned, perfectly replete with merit, eternally pure, and eternally certain.

It does not retain the black characteristic and does not change into any other characteristic. The essence of wisdom is unmoving and fully endowed with the white class. Therefore, it is called the sole pure consciousness.” What does this Alaya Consciousness definitively encompass?

The principal treatise states: “Furthermore, the essence and characteristics of awakening possess four great meanings, which are likened to empty space and to a pure mirror,” and so forth, as explained extensively.

The fourth is called the Alaya Consciousness of the defiled and pure original awakening. This means that the dharani wisdom that does not preserve its own intrinsic nature is separately established as Alaya. The Sutra of the Arising of Fundamental Causes and Conditions states: “At that time, the Youth Radiant Adornment addressed the Buddha, saying: ‘World-Honored One!

For what causes and conditions is it stated in the assembly of total being within the stage difficult to enter: “That which arises in dependence upon other conditions is called Dharani Wisdom and becomes the Lanka King Consciousness”? Why is it called the Lanka King? Please clarify by means of an analogy the Dharani Wisdom that arises from those conditions.’ Thereupon the World-Honored One said to the Youth Radiant Adornment: ‘This Lanka King always dwells upon Mount Mala in the great ocean and has as his retinue as many as one hundred and six thousand hosts of ghosts and spirits.

All these retinues ascend transformed palaces and travel throughout other lands. They are all able to journey only by relying upon that Lanka King. The hosts of ghosts and spirits then say: “We hosts of spirits possess neither majestic virtue nor strength.

We could not accomplish such deeds. If one were to ask whether our Great King among us possesses such power—”’”

That King of Lanka, in accordance with the occasion, manifests extraordinary powers without any sign of separation, and they all function together. That is to say, although the King of Lanka does not divide his body, he can nevertheless manifest everywhere as various spirits and demons, each of whom fully possesses the strength of his entire body. At all times and in all places, they are never separated from one another.

The non-abiding self-nature and discerning awareness are likewise. They can receive all the immeasurable and boundless defiled dharmas of affliction and the perfuming of the hosts of spirits and demons; yet without any sign of separation, they all function completely. Because of this cause and condition, I say that it is difficult to enter and difficult to encounter.

The consciousness of wisdom that awakens and turns in accordance with conditions is called the King of Lanka consciousness. What does this Alaya Consciousness determine and encompass? The main treatise states: The mind whose self-nature is pure is stirred by the wind of ignorance; the mind and ignorance are both formless and never separate from one another.

And so forth, as extensively explained.

Fifth is the Alaya Consciousness of the karmic characteristic and karmic consciousness. This means that the fundamental karmic characteristic together with karmic consciousness are separately established as the Alaya. The Sutra of Wisdom of the Original Nature states: The Alaya Consciousness cannot be completed, has nowhere to be completed, cannot be divided, and cannot be separated.

It merely flows and turns through movement and stillness. This is called karma. What does this Alaya Consciousness determine?

The main treatise states: Furthermore, based upon non-awakening, three kinds of characteristics arise; they correspond with that non-awakening and are not separate from it. What are the three? The first is the karmic characteristic of ignorance.

Based upon non-awakening, the mind moves; this is called karma. Awakening is non-movement. Movement entails suffering, for the effect is not separate from the cause.

Sixth is called the Alaya Consciousness of the turning characteristic and karmic consciousness. This means that the characteristic capable of perceiving objects, together with the turning consciousness, is separately established as the Alaya Consciousness. The Great Immeasurable Sutra states: In the Alaya Consciousness, seeing turns through seeing; without seeing, seeing arises. What does this Alaya Consciousness determine and encompass? The main treatise states: The second is the characteristic capable of seeing. Because it is based upon movement, it is able to see; without movement, there can be no seeing.

Seventh is called the Alaya Consciousness of the manifest characteristic and manifesting consciousness. This means that the characteristic of objects, together with manifesting consciousness, is separately established as the Alaya Consciousness. The Sutra of Ultimate Reality states: Distinctly moving and distinctly differing, it turns upon the ground immediately present; the subtle characteristics and subtle states fully operate and turn.

Therefore, it is called the Alaya Consciousness. Furthermore, this Alaya Consciousness is the karmically matured, morally indeterminate nature of all dharmas; because its characteristic is pure and stainless, it is called maturation. What karma does this Alaya Consciousness determine?

The main treatise states: The third is the characteristic of objects. Because it is based upon that which is capable of seeing, delusive objects become manifest. Apart from seeing, there are no objects.

Eighth is called the Alaya Consciousness of the Principle of True Suchness as Nature. This means that pure true suchness realized by right wisdom is separately established as the Alaya Consciousness. The Sutra of the Identical Essence of All Dharmas states accordingly: There is consciousness that is consciousness, encompassed by the consciousness that is not consciousness. This refers to the Alaya Consciousness of suchness. What does this Alaya Consciousness determine and encompass? It encompasses the pure objective field of prajna and true suchness.

Ninth is called the Alaya Consciousness of the Pure Essence of Awakening. This means that the originally existing purity and the wisdom of initial awakening are separately established as the Alaya Consciousness. The Sutra of the Perfect Fruit states: The Buddha told the Bodhi Tree King: “The Alaya Consciousness of the naturally awakened essence is always inseparable from pure original awakening.

Pure original awakening is always inseparable from the pure consciousness of the awakened essence. When this exists, that exists; when that exists, this exists. They may be neither of the same kind nor of different kinds.” What does this Alaya Consciousness determine?

The main treatise states: Original awakening is spoken of in relation to the awakening that counteracts delusion. The essence of awakening is identical in meaning with original awakening.

Tenth is called the Alaya Consciousness of the Defiled and Pure Essence of Awakening. This means that the prajna of the essence of awakening, which accords with conditions, is separately established as the Alaya Consciousness. The Sutra of the Perfect Fruit states: “Furthermore, O Tree King!

Just as the pure consciousness of the awakened essence and the stainless original awakening are spoken of, so too is the Alaya Consciousness of the defiled and pure essence of awakening. The original awakening that dependently arises without abiding in self-nature is likewise.” What does this Alaya Consciousness determine and encompass? The main treatise states: The essence of awakening means that, based upon original awakening, there is non-awakening.

Because it is based upon non-awakening, it is said that there is the essence of awakening. Furthermore, because the awakened mind is taken as the basis, it is called ultimate awakening. Because the mind has only initially awakened from non-awakening, it is called non-ultimate awakening.

And so forth, as extensively explained. Meanings such as these are to be selected and supplemented by oneself. There are ten kinds of manas and six kinds of mental consciousness.

In the passages that follow, these will be explained successively as appropriate. The section on the Analytical Explanation of the Storehouse Consciousness, the gateway that explains the storehouse consciousness character by character, and the gateway of its characteristics have now been briefly explained. Next comes the gateway of the perfect total consciousness that encompasses and produces.

This consciousness has two meanings. It can encompass all dharmas and produce all dharmas. What are the two?

The first is the meaning of awakening; the second is the meaning of non-awakening. Together, they reveal the extraordinary and perfect characteristic of the great consciousness. The words and phrases concerning the meaning of awakening can encompass all the immeasurable and boundless merits, exceeding the sands of the Ganges, which are neither separate nor cut off.

They can produce all the immeasurable and boundless merits, exceeding the sands of the Ganges, which are neither separate nor cut off, and thus bring faults and afflictions to an end. The words and phrases concerning the meaning of non-awakening can encompass all the immeasurable and boundless faults and afflictions, exceeding the sands of the Ganges, which may be abandoned or liberated from. They can produce all the immeasurable and boundless faults and afflictions, exceeding the sands of the Ganges, which may be abandoned or liberated from.

Thus there are many distinctions among the characteristics of encompassing, producing, and perfuming. Their particular characteristics will be analyzed, distinguished, and clearly revealed in detail.

Treatise Interpreting the Mahayana

End of fascicle two