釋摩訶衍論

The section on the complete encompassing and generation of consciousness as a whole has now been explained. Next, in due order, the section on the analytical exposition of the general characteristics will be discussed.

Explanation: “Awakening” means that the essence of mind is free from the marks of thought. To be free from the marks of thought means to be coextensive with the realm of space, pervading everywhere without exception, while the Dharma-realm has a single characteristic. This is precisely the Tathagata’s universal and equal Dharma-body.

On the basis of this Dharma-body, it is called original awakening. Why is original awakening spoken of in relation to actualized awakening? Because actualized awakening is identical with original awakening.

Actualized awakening means that, by relying upon original awakening, awakening comes to be. Because it is posited in dependence upon non-awakening, actualized awakening is spoken of. Furthermore, because the mind is awakened from its very first moment, it is called ultimate awakening.

Because the mind is not awakened at its first moment, it is called non-ultimate awakening.

Treatise: Within this passage there are two sections. What are the two? The first is the section briefly establishing original awakening.

The second is the section briefly establishing actualized awakening. Within the section on original awakening there are again two sections. What are the two?

The first is the section on pure original awakening; the second is the section on defiled-and-pure original awakening. Within the section on actualized awakening there are likewise two sections. What are the two?

The first is the section on pure actualized awakening; the second is the section on defiled-and-pure actualized awakening. Why is it called pure original awakening? Because, from beginningless time, this Dharma-body has been perfectly endowed with virtues more numerous than the sands of the Ganges and has always been luminous and clearly aware.

Why is it called defiled-and-pure original awakening? Because the mind pure in its own nature receives the perfuming of ignorance and courses through the realm of birth and death without ever resting. Why is it called pure actualized awakening?

Because the nature of undefiled wisdom has emerged from all immeasurable ignorance and does not receive the perfuming of any ignorance. Why is it called defiled-and-pure actualized awakening? Because the prajna of actualized awakening receives the perfuming of ignorance and cannot be separated from it.

Each of these forms of awakening, together with its associated qualities, clearly realizes what principle and takes what as its essential basis? Namely, the nature of true suchness and the principle of space. How many kinds are there of each of these two principles?

Each has two kinds. Why are there said to be two kinds of true suchness? The first is pure true suchness; the second is defiled-and-pure true suchness.

The principle of space is likewise so. What is called pure true suchness? It is the true suchness realized by the two kinds of pure awakening, which is free from perfuming.

Why is it called defiled-and-pure true suchness? It is the true suchness realized by the two kinds of defiled-and-pure awakening, which is not separate from perfuming. The true principle of space is likewise so.

In what sense can it be called Original Awakening? How do the meanings of the characters constituting this expression differ?

The verse says:

Original Awakening has ten meanings each;

Though their essence resembles the written characters,

Each and every one is distinct:

The meaning of a bright mirror and corresponding meanings.

Treatise: Original Awakening has ten meanings each. What are the ten meanings of “original”?

First is “original” in the sense of a root. The inherently existent Dharma-body skillfully preserves all virtues, just as the root of a tree skillfully sustains all its branches, leaves, flowers, and fruits, preventing them from being lost.

Second is “original” in the sense of primordiality. The inherently existent Dharma-body has existed from beginningless time. Its nature is spontaneous and does not arise from any beginning.

Third is “original” in the sense of remoteness. The inherently existent Dharma-body and its accumulated virtues extend through countless ages and cannot be differentiated.

Fourth is “original” in the sense of self. The inherently existent Dharma-body makes itself what it is; it is not made what it is by another.

Fifth is “original” in the sense of essence. The inherently existent Dharma-body serves as the basis upon which all its component virtues depend.

Sixth is “original” in the sense of nature. The inherently existent Dharma-body is immutable and perpetually established.

Seventh is “original” in the sense of abiding. The inherently existent Dharma-body abides in non-abiding and neither goes nor comes.

Eighth is “original” in the sense of permanence. The inherently existent Dharma-body is decisively established in ultimate reality and does not undergo transmigration.

Ninth is “original” in the sense of firmness. The inherently existent Dharma-body is far removed from the marks of wind and is firm and unmoving like vajra.

Tenth is “original” in the sense of totality. The inherently existent Dharma-body is vast and perfect, pervading everywhere without exception and serving as the universal essence.

These are called the ten. What, then, are the ten meanings of “awakening”?

First is “awakening” in the sense of a mirror. The wisdom of Sarva-prajna is pure and lucid, without the defilement of dust.

Second is “awakening” in the sense of revealing. The wisdom of Sarva-prajna penetrates and clearly understands, without obstruction.

Third is “awakening” in the sense of oneness. The wisdom of Sarva-prajna is uniquely honored and singular, beyond measure.

Fourth is “awakening” in the sense of freedom. The wisdom of Sarva-prajna is liberated in its own nature and far removed from every kind of bondage.

Fifth is “awakening” in the sense of fullness. The wisdom of Sarva-prajna is endowed with immeasurable and manifold virtues, lacking nothing whatsoever.

Sixth is “awakening” in the sense of illumination. The wisdom of Sarva-prajna emits great light, universally illuminating all immeasurable objects.

Seventh is “awakening” in the sense of clarity. The wisdom of Sarva-prajna is perpetually distinct and clear, without confusion.

Eighth is “awakening” in the sense of manifestation. In the wisdom of Sarva-prajna, the pure essence and its associated pure qualities are all directly manifest.

Ninth is “awakening” in the sense of knowing. The wisdom of Sarva-prajna has no limit with respect to any Dharma.

Tenth is “awakening” in the sense of awakening itself. All the virtues possessed by the wisdom of Sarva-prajna consist solely in awakened illumination; there is not a single Dharma that it does not awaken to.

These are called the ten. Thus, although the meanings of these ten kinds of Original Awakening are based upon the single original nature of the Dharma-body, they are explained differently according to their respective meanings. Yet, in relying upon this essential nature, they are not different at all. Of the two kinds of Original Awakening discussed here, what are they? They are pure original awakening and defiled-and-pure original awakening. What distinctions in meaning and characteristics pertain to defiled-and-pure original awakening?

The verse says:

Within defiled-and-pure Original Awakening,

There may be ten meanings for each.

The ten matters explained above

Are each devoid of an intrinsic nature.

Treatise: Within this Original Awakening, there may be ten meanings for each kind. Why is this so? Because each of the preceding ten meanings includes the meaning of not apprehending an intrinsic nature. Their respective significations should be understood as corresponding to and depending upon those preceding meanings. Are these two kinds of awakening, then, the same or different? They are neither identical in their sameness nor different in their difference. For this reason, they may be the same or different; they may be neither and yet the same, or neither and yet different. Therefore, all such alternatives are transcended. In what sense is the term Actualized Awakening distinguished? What are its characteristics?

The verse says:

From beginningless time until now,

There has never been a moment of delusion;

Yet now there is an initial, first awakening,

And therefore it is named Actualized Awakening.

Treatise: From beginningless time until now, the prajna of actualized awakening has never been deluded. Yet at the very moment of non-delusion it is established as the initial, first awakening. Therefore, it is named actualized awakening. Thus, if actualized awakening meant being deluded before and awakened afterward, it would not be actualized awakening. Rather, at the very moment of non-delusion, the principle perpetually establishes that moment as the first; hence it is named actualized awakening. Of the two kinds of actualized awakening, what is awakened? They are pure actualized awakening and defiled-and-pure actualized awakening. What distinctions in meaning and characteristics pertain to defiled-and-pure actualized awakening?

The verse says:

The wisdom of pure actualized awakening

Does not preserve an intrinsic nature;

Thus it can receive defiled perfuming,

And is therefore named defiled-and-pure awakening.

Treatise: Pure actualized awakening exists only at the time of non-delusion, yet it does not preserve an intrinsic nature. It can receive defiled perfuming and, following conditions, undergo transmigration. For this reason, it is named defiled-and-pure actualized awakening. In what sense is it called true suchness? What are the distinctions in its meaning and characteristics?

The verse says:

The nature and essential principle of true suchness

Are universally equal, universally equal, and one;

They bear no characteristics of unity or multiplicity,

And therefore it is named True Suchness.

The treatise states: The principle of the nature of suchness is utterly equal. Although it is of one characteristic, it has no single characteristic; nor does it have multiple characteristics. Because it is not a single characteristic, it is free from conditions of sameness. Because it is not multiple characteristics, it is free from conditions of difference. For this reason, it is called suchness. These two kinds of suchness are inwardly realized by the bodies of pure wisdom. Furthermore, each kind of suchness has ten meanings. What are these ten forms of truth?

The first is the truth of the root's own matter, through to the tenth, the truth of the totality's own matter. These ten forms of truth, with their ten kinds and ten meanings, correspond fully with being, nonbeing, and freedom from characteristics. Therefore, they are collectively designated by this name.

What are the ten forms of suchness? The first is suchness as the mirror's own matter, through to the tenth, suchness as learning's own matter. These ten forms of suchness, with their ten kinds of meaning concerning awakening, correspond fully and are never separated.

Therefore, they are collectively designated by this name. Why is this so? The ten kinds of true principle are the originally existent Dharma-body endowed with the virtues of skillful means.

The ten kinds of the principle of suchness are sarvajna-wisdom endowed with the skillful means of awakening. For this reason, additional terms are employed to clarify them. Of the two kinds of suchness discussed here, what kinds of suchness are they?

They are pure suchness and neither-defiled-nor-pure suchness. Defiled-and-pure suchness differs in its own matter. What is its characteristic?

The verse states:

The principle of pure suchness

Does not retain its own nature;

Yet it can receive defiled perfuming,

And is called defiled-and-pure suchness.

The treatise states: Since beginningless time, pure suchness has been utterly equal, its own nature pure. Sentient beings are neither extinguished nor subject to coming and going, nor do they have any abiding place. Yet the nature of the principle of suchness does not retain its own nature; therefore, it moves and turns in accordance with conditions. Hence it is called defiled-and-pure suchness. These two kinds of suchness are inwardly realized by the bodies of defiled-and-pure wisdom; they correspond fully and are not separated in their characteristics. Such meanings should be understood in light of the kinds already explained above. For what principal reason is it spoken of as empty space? How does its own matter differ, and what is its characteristic?

The verse states:

Empty space has ten meanings;

Although its essence is the same, its meanings and functions

Each are distinct;

The meaning of nonobstruction is common to them all.

The treatise states: The principle of the nature of empty space has ten kinds of meaning. What are these ten?

First is the meaning of nonobstruction.

Second is the meaning of universal pervasion, for there is nowhere it does not reach.

Third is the meaning of equality, for it makes no distinctions or selections.

Fourth is the meaning of vastness, for it has no boundary.

Fifth is the meaning of signlessness, for it has no material characteristic.

Sixth is the meaning of purity, for it has no defiling dust.

Seventh is the meaning of immovability, for it undergoes neither formation nor destruction.

Eighth is the meaning of existent emptiness, for the measure of existence is lost.

Ninth is the meaning of the emptiness of emptiness, for it is free from attachment to emptiness.

Tenth is the meaning of nonattainment, for it cannot be grasped.

These are called the ten. Thus, these ten meanings and functions differ. Yet they are attained as not different from this essence. These two kinds of the principle of empty space are inwardly realized by the bodies of pure wisdom; they correspond fully and are never separated. Of the two kinds of empty space, what kinds are they? They are pure empty space and empty space that is neither defiled nor pure. Defiled-and-pure empty space differs in its own matter. What is the meaning of this characteristic?

The verse states:

The principle of pure empty space

Does not retain its own nature;

Yet it can receive defiled perfuming,

And is called defiled-and-pure empty space.

The treatise states: Pure empty space is fully endowed with ten virtues. Moreover, it has neither the characteristic of defilement nor the characteristic of purity. Yet because the nature of empty space does not retain its own nature, it can receive defiled perfuming and turn in accordance with conditions. Therefore, it is called defiled-and-pure empty space. The perfumer and that which is perfumed, establishment and repudiation, together with their many kinds of approaches, are extensively explained so that this principle may be fully revealed.

The Gateway of Own Matters has now been explained. Next, the Gateway of Interpretation According to Meaning will be discussed. The phrase “the meaning of awakening is thus and thus” is the general statement.

Everything below it consists of particular statements. The general statement is the common expression for every kind of awakening. The remaining passages explain each distinction individually.

Among the particular statements, pure original awakening and pure initial awakening are explained first. Next, defiled-and-pure original awakening and defiled-and-pure initial awakening are explained. Their characteristics may be discerned from this sequence of exposition.

“The essence of mind is free from the characteristics of thought” refers to pure original awakening. This mind is precisely the mind whose own nature is pure. Its essence is the essence of the originally existent Dharma-body.

Thus, this essence of mind is itself called original awakening. “Free from the characteristics of thought” reveals the meaning of purity. Therefore, it is far removed from the thoughts of great ignorance; hence it is said to be free from thought.

Because it is far removed from the four kinds of characteristics of impermanence, it is said to be free from characteristics. It transcends afflictions and their retinues as numerous as the sands of the Ganges. These five conditioned things are taken as their basis.

Therefore, it is called originally nonexistent, indicating that all their retinues are absent and that it is free from the characteristics of thought. This describes the person who is the cause of pure original awakening. “Comparable to the realm of empty space, with nowhere it does not pervade”: such an awakened one skillfully and fully realizes the ten kinds of meaningful virtues belonging to the principle of empty space.

“The Dharma-realm has a single characteristic”: such awakening is precisely the realization of the principle of suchness of the Dharma-realm, with which it harmoniously unites. It is of one flavor and one characteristic, without distinction; this is the Tathagata's equal Dharma-body. It skillfully realizes the two kinds of supremely wondrous principle and is pure awakening.

It is precisely the own nature and intrinsic essence of the Tathagata's Dharma-body. In reliance upon this Dharma-body, it is called Original Awakening. Within the virtues of the own nature of the originally existent Dharma-body, it serves as the basis upon which it is established and designated Pure Original Awakening.

The Pure Original Enlightenment has already been explained. Now, in due order, Pure Initial Enlightenment will be explained. Why is this?

This question is now raised because Pure Initial Enlightenment is to be established. The question is: What are its characteristics? That is to say, some beings raise this difficult question: From time immemorial, this Dharmakaya has been fully endowed with immeasurable virtues of its intrinsic nature, ever luminous and pure, and ever sovereign and free.

On the basis of this meaning, it is called Original Enlightenment. At what time, then, and through what causes and conditions did this Original Enlightenment become fully endowed with all its immeasurable virtues, so that it is called Original Enlightenment? If it is held that this Original Enlightenment possesses the great power of wisdom, is able skillfully to eliminate all faults and afflictions, and is perfectly endowed with all virtues, then this Original Enlightenment must first have been deluded and afterward become enlightened.

There would have been no luminous Original Enlightenment; rather, these virtues would have been manifested only after the former disturbances had been eliminated. Since it would not be luminous in itself, how could the peace and manifestation attained through abandoning delusion and realizing enlightenment be inherently present? Only if this meaning were originally present could it be established.

Yet if this is asserted, what is capable of eliminating would not eliminate, and what is eternally complete would not be complete. Therefore, the doctrine of original elimination and original virtue cannot be established either; nor is there any superior virtue. That is to say, if all obstructions have been eliminated from the very beginning, there is no need to await their elimination; and if all virtues have been complete from the very beginning, there is no need to await the enlightenment that completes them.

This would be Initial Enlightenment, not that Original Enlightenment. Therefore, the Prajnaparamita says: If there is one who awakens, this is Initial Enlightenment. If there is non-enlightenment, this is ignorance.

If one is free from these two, this is called Original Enlightenment. On what meaning is this said? Because the Dharmakaya and the virtues of its intrinsic nature are originally present within and serve as that toward which one proceeds, it is called Original Enlightenment.

How, then, is this explained? Original Enlightenment is spoken of in contrast to Initial Enlightenment, thereby directly resolving that doubt. That is to say, Master Ashvaghosha, speaking from his own realization, states: Pure Original Enlightenment has, from time immemorial, neither arisen nor ceased.

It is neither established as existent nor disparaged as nonexistent. It is neither faults and afflictions nor virtues. Language ceases, and the domain of mental activity is extinguished; yet it is said to be perfectly endowed with intrinsic virtues immeasurable as the sands of the Ganges, and is called Original Enlightenment.

It should be understood that, from beginningless time, there has been Pure Initial Enlightenment, which generates the great power of wisdom and the great power of samadhi. At all times and in all places, it is constantly able to counteract faults and afflictions as immeasurable, boundless, and vast as an ocean, exceeding the sands of the Ganges. It is perfectly endowed with the pure virtues, immeasurable and boundless beyond the sands of the Ganges.

This purity is Initial Enlightenment. Once that purity has been established, it is designated Original Enlightenment. Thus Initial Enlightenment is identical with Original Enlightenment.

This designation is made because Initial Enlightenment naturally accords with Original Enlightenment. Original Enlightenment is revealed in contrast to Initial Enlightenment. What, then, are the distinctive characteristics of the perfuming of these two kinds of enlightenment?

The verse says:

Pure Original and Initial Enlightenment,

From beginningless time until now,

Has been far removed from every defilement,

Luminous and clear like empty space.

Therefore, within this gateway,

It cannot perfume defiled dharmas,

Nor is there any pure dharma to be perfumed,

Though its own virtues are present.

The Treatise says: These two kinds of enlightenment admit no distinction between that which perfumes and that which is perfumed; there are only their own true virtues. Within this gateway, neither the perfumer nor the perfumed should be established. If so, what meaning of perfuming is present within this gateway, such that perfuming is said to exist? What is this perfuming like? It is utterly white and pure. The Root Scripture on the Three Bodies says: The root is precisely Original Enlightenment, and the root also possesses Initial Enlightenment. Though there is the perfuming of virtue, there is no perfuming by the virtue of affliction. There is only complete transformation, not partial transformation.

Pure Initial Enlightenment has already been explained. Now, in due order, the two kinds of enlightenment free from intrinsic nature will be explained. Initial Enlightenment means that, in dependence upon Original Enlightenment, there is non-enlightenment; and in dependence upon non-enlightenment, Initial Enlightenment is said to exist.

This statement reveals two kinds: Original and Initial Enlightenment free from intrinsic nature. That is to say, because non-enlightenment exists in dependence upon Original Enlightenment, Original Enlightenment is free from intrinsic nature. Because Initial Enlightenment is said to exist in dependence upon non-enlightenment, Initial Enlightenment is free from intrinsic nature.

What does this mean? The prajna of Original Enlightenment does not preserve an intrinsic nature and can skillfully receive the perfuming of defilement. Because those defiled dharmas can cause it to cease functioning, Original Enlightenment is free from intrinsic nature.

The prajna of Initial Enlightenment preserves its intrinsic nature and arises in dependence upon the defiled dharmas as its condition; because it is disturbed by those defiled dharmas, Initial Enlightenment is free from intrinsic nature. This is the meaning. The prajna of Initial Enlightenment can sever and abandon obstructions and realize virtues.

Why, then, is it said that the wisdom of Initial Enlightenment is disturbed by defilement? Because it establishes faults and afflictions with regard to those dharmas in order to eliminate obstructions, and establishes virtues with regard to dharmas devoid of virtue in order to realize the principle. If so, at what time does Initial Enlightenment become free from delusion, enter the path of liberation, and ultimately attain freedom?

At that time, it reaches non-thought. These two matters having been completed, the following passage clearly reveals them.

The gateway of establishing the two kinds of enlightenment has already been briefly explained. Now, in due order, the gateway of extensively discerning the two kinds of enlightenment will be explained.

The text says: What does this mean? An ordinary person becomes aware that a preceding thought has given rise to evil and is then able to stop the succeeding thought, preventing it from arising. Although this is also called enlightenment, it is nevertheless non-enlightenment.

The initial contemplative wisdom of those of the Two Vehicles and bodhisattvas who have first aroused the aspiration realizes that one thought differs from another, yet does not realize the characteristic of nondifference. They abandon the coarse aspect of attachment to differentiated characteristics. Therefore, this is called semblance enlightenment.

Bodhisattvas of the Dharmakaya realize, with regard to the abiding phase of thought, the characteristic that thought does not abide, thereby abandoning the characteristic of coarse discriminative thought. This is called partial enlightenment. Bodhisattvas who have reached the culmination of the stages, having perfected the skillful means, attain correspondence in a single thought.

They realize the initial arising of mind and know that mind has no characteristic of an initial arising. Thus, being far removed from subtle thought, they see the mind and behold its nature, which is eternally abiding. This is called ultimate enlightenment.

This is precisely what the sutra teaches: If any being is able to contemplate non-thought, that being is proceeding toward the Buddha-stage. Furthermore, the arising of mind has no initial characteristic that can be known, yet the initial characteristic is spoken of as being known. This means non-thought.

Therefore, all beings are not called enlightened, because from time immemorial their thoughts have continued from moment to moment, and they have never been free from thought. This is called beginningless ignorance. If one attains non-thought, one understands that the arising, abiding, change, and cessation of mind and its characteristics are all non-thought.

In truth, there is no Initial Enlightenment distinct from them, because the four characteristics all exist simultaneously. None can be established independently; they are equal from beginning to end and are together one enlightenment.

The Treatise says: This passage extensively explains the section on discerning Initial Enlightenment. Within this text there are two gateways. What are the two?

The first is the gateway establishing the four characteristics. The second is the gateway establishing the corresponding modes of enlightenment. Within the gateway of the four characteristics, there are four kinds.

What are the four? The first is the four characteristics of coarse and grave faults and afflictions. The second is the four characteristics of subtle faults and afflictions.

The third is the four characteristics of impermanent virtues. The fourth is the four characteristics of eternally abiding virtues. The coarse four characteristics pertain to a long duration of time.

The subtle four characteristics pertain to a short duration of time. The characteristics of impermanence and the characteristics of faults and afflictions differ from the initial arising of virtue. The characteristics of eternal abiding mean that the characteristics of faults and afflictions differ from the eternally abiding virtues that are present.

Within the gateway of the corresponding modes of enlightenment, there are two gateways. What are the two? The first is the gateway of complete enlightenment.

The second is the gateway of partial enlightenment. The gateway of complete enlightenment means the one luminous enlightenment. The gateway of partial enlightenment means the full disclosure of enlightenment and non-enlightenment.

What is called the long duration of the four characteristics? From the Stage of the Ten Faiths up to the path of ultimate liberation, they do not depart from the final consummation. What is called the short duration of the four characteristics?

When causes and conditions give rise to a dharma, it does not last beyond a single ksana. What are called the four characteristics of initial arising? The arising of cessation and the cessation of cessation; the arising of change and the changing of change; the arising of the virtue of abiding and the abiding of that virtue; the arising of the virtue of birth and the birth of that virtue.

These are called the four characteristics of initial arising. Because afflictions are overturned, they are spoken of as virtues. Because they bring about initial arising, they are called impermanent.

What are called the four characteristics of eternal abiding? When initial arising is brought about, its fundamental virtues have existed from the beginning. What is called the single kind of awakening?

Awakening and non-awakening are not two. Why are they called awakening and non-awakening? It is because awakening either receives defiled perfuming or does not receive it.

Thus, in sequence, the characteristics that can be contemplated are explained. Here the four characteristics have two kinds of sequence. What are the two?

The first is a sequence of before and after. The second is the sequence in which all are present together. “Before and after” means that within that duration there are differences of earlier and later.

“Present together” means that while they exist, earlier and later occur at the same time. When they do not exist, their times are severed from one another. When they do exist, their times are intermingled.

What is this sequence in which they are present together?

The verse says:

The characteristics of birth, abiding, change, and cessation—

These four kinds of characteristics—

At one time are immediately before and after,

Their gradual transformations proceeding slowly.

At one time they are also all present together;

Before and after, they then follow in sequence.

Taken collectively, they form a single characteristic;

Spoken of separately, they form four characteristics.

The Treatise says: In their collective sequence there are four characteristics. The first is the characteristic of birth; the second, the characteristic of abiding; the third, the characteristic of change; and the fourth, the characteristic of cessation. These four characteristics may occur at the same time, or they may occur before and after.

How do they occur at the same time? It means that their duration is the same. What does “before and after” mean?

It is on account of their coarseness and subtlety. Because they transform immediately, without delay, the meaning of a single duration is separately revealed. What does it mean that they are all present together within a single duration?

And what does sequence mean? It means that there is a before and an after. Thus, the four characteristics are complete as one, yet because they possess coarse and subtle aspects, they are called four.

What is the duration referred to here? Fundamentally, when ignorance perfumes and obscures the true mind, the four characteristics arise at that time. One neither comprehends nor knows the true nature of all surrounding dharmas.

One produces exceedingly many afflictions, as numerous as the sands of the Ganges, which can obscure the intrinsically pure mind and render it devoid of light. Therefore they are called the four characteristics. Why are they called birth, and so forth, through cessation?

According to the meanings of these terms, what distinctions exist among their characteristics?

The verse says:

The great ground of abiding ignorance

Directly obscures original awakening;

It gives birth to three kinds of subtle characteristics,

And therefore is called the characteristic of birth.

The Treatise says: When fundamental ignorance obscures original awakening, three characteristics arise at that time. Therefore it is called the characteristic of birth. What are the three?

The first is the characteristic of the independent power of karma; the second is the characteristic of the independent power of following; and the third is the characteristic of movement in which both are fully combined. The characteristic of the independent power of karma means that it does not take ignorance as its essence, but takes ignorance as its activity. The characteristic of the independent power of following means that it does not take original awakening as its essence, but takes original awakening as its function.

The characteristic of combined movement means the characteristic of movement produced through their conjunction. All three are called the characteristic of birth. The characteristic of birth is the characteristic first established.

What is the meaning of the term “characteristic of abiding”?

The verse says:

The characteristic of abiding has four kinds:

The characteristic of turning and the characteristic of manifestation,

The characteristic of cognition and that of continuity—

These are called the four characteristics.

The Treatise says: The characteristic of abiding has four kinds. What are the four? The first is the characteristic of turning; the second, the characteristic of manifestation; the third, the characteristic of cognition; and the fourth, the characteristic of continuity.

These are called the four. Such are the four characteristics. In what sense are they called “abiding”?

Here the meaning of abiding differs according to each case. Thus, when explained in dependence upon the characteristic of turning, this characteristic is said to abide because it is able to retain the perfuming of mind-consciousness; therefore it is called the characteristic of abiding. When explained in dependence upon the characteristic of manifestation, this characteristic is said to abide because it is able to retain the perfuming of material forms; therefore it is called the characteristic of abiding.

When explained in dependence upon the characteristic of cognition, this characteristic is said to abide because it is able to retain the six successive discriminative and defiling characteristics of cognition; therefore it is called the characteristic of abiding. When explained in dependence upon the characteristic of continuity, this characteristic is said to abide because it is able to retain the continuous defilement of discriminating object-consciousness; therefore it is called the characteristic of abiding.

This pertains to the subtle division and not to the coarse division. What, then, is the meaning of the characteristic of change?

The verse says:

The characteristic of change has two kinds:

Grasping, and next, naming.

These two kinds of characteristics

Are precisely the grasper and the grasped object.

The Treatise says: The characteristic of change has two kinds. What are the two? The first is the characteristic of grasping; the second is the characteristic of assigning names and words.

These two characteristics are precisely the grasper and the grasped object. In what sense, then, are these two called the characteristic of change? When this characteristic of change is explained in dependence upon grasping, it is able to take as its objects all the immeasurably many distinct characteristics.

In accordance with these characteristics, coarse discriminating consciousness again becomes attached to them; each distinction thereby becomes a distinct thing in itself, and so it is called the characteristic of change. When this characteristic of change is explained in dependence upon names and words, names are established according to characteristics, and attachment arises in dependence upon these names and words; therefore it is called the characteristic of change.

What, then, is the meaning of the characteristic of cessation?

The verse says:

The characteristic of cessation has two kinds:

The production of karma and its resultant retribution.

They destroy the preceding mind of change

And cause suffering to be experienced; hence they are called cessation.

The Treatise says: The characteristic of cessation has two kinds. What are the two? The first is the characteristic of producing karma; the second is the characteristic of suffering bound by karma.

These two characteristics destroy what was established in the preceding stage and cause one to undergo suffering in cyclic existence; therefore they are called the characteristic of cessation. Furthermore, while undergoing suffering in cyclic existence, they can extinguish immeasurably many wholesome qualities; therefore they are called the characteristic of cessation. Furthermore, when karma is produced, the wholesome roots of Buddha-nature gradually diminish and perish.

Therefore they are called the characteristic of cessation. The complete explanation has now been given; next, before and after will be discussed. What are these characteristics like?

The verse says:

Cessation, change, abiding, and birth—

These four kinds of characteristics,

According to the strength or weakness of wisdom,

Increase and decrease in differing ways.

The Treatise says: The sequence of before and after comprises: first, the characteristic of cessation; second, the characteristic of change; third, the characteristic of abiding; and fourth, the characteristic of birth. These four characteristics increase and decrease differently according to wisdom. What does this mean? At the Stage of Faith, one lacks one and possesses three. At the Stages of the Three Worthies, one lacks two and possesses two. Among the Ten Bhumi, at the ninth bhumi one lacks three and possesses one. Within the Ten Bhumi, one lacks one coarse part and possesses one subtle part. At the Stage of the Tathagata, all four characteristics are not ultimately pure. Therefore it is said that their increase and decrease are not the same.

The Establishment Gateway has now been explained. Next, the Gateway of Interpretation According to the Context will be explained. By relying on those four characteristics, one clearly knows and distinguishes them. There are five stages. What are the five? First, the stage of the Ten Faiths. Second, the stage of the Three Worthies. Third, the stage of the Nine Grounds. Fourth, the stage of the Fulfillment of the Cause. Fifth, the stage of the Fulfillment of the Fruition.

Within the first four stages there are four matters. What are the four? First, the practitioner who advances toward the goal; second, the characteristic of the cause of cultivation; third, the characteristic of the fruition of the practitioner’s cause; and fourth, the characteristic of the completeness of permeation and separation. Only the fifth stage has three matters. What are the three? First, that which is capable of fulfillment; second, the characteristic of the practice of counteraction; and third, the characteristic of ultimate fulfillment. In this manner, the corresponding contemplations will be explained in sequence.

Concerning the first stage, it is said to be like that of an ordinary person. This refers to the practitioner who advances toward the goal. This stage is within the Ten Faiths, where non-retrogression has not yet been attained; therefore, one is called an ordinary person. Emerging from this state is termed awakening.

Clearly knowing that an evil deed has arisen in a preceding thought reveals the characteristic of the cause of cultivation. This means that, before entering the Ten Faiths, one neither clearly knew nor understood the errors of the two characteristics of cessation. One therefore committed all manner of evil karma and consequently underwent immeasurable painful results. One continually remained within the cycle of rebirth among the five destinies and four modes of birth, never coming to rest. Yet, upon clearly recognizing sublime wholesome conditions and hearing pure teachings, one can enter the stage of the Ten Faiths. One recognizes the grave errors of past evil karma and clearly understands that its painful results are truly joyless.

The statement that awakening means clearly knowing the evil arising in a preceding thought reveals the meaning of clearly knowing the characteristic of cessation. One can therefore stop the subsequent thought and prevent it from arising. This reveals the characteristic of this fruition of practice. At this stage, the path of counteraction has only just arisen and its power is exceedingly weak; hence it is described as “causing.” After this resolve has arisen, the path of counteraction develops and becomes increasingly sovereign.

Furthermore, previously one was neither capable of knowing nor aware, and constantly produced evil karma. Now, because one clearly knows, a mind of shame and remorse gradually arises, and one no longer creates evil karma. That characteristic of cessation comes to rest and does not arise again.

It is also called awakening, yet it is precisely non-awakening. This reveals the characteristic of the completeness of permeation and separation. Thus, clearly knowing the true Dharma of the characteristic of cessation, one recognizes that this is erroneous; the category of that characteristic of cessation does not perform the act of cessation. It is therefore called “separation through permeation.” The essential nature of that category of cessation has, since beginningless time, been pure and truly endowed with merit, yet this was neither clearly known nor understood. It is therefore called “completeness through permeation.” The wording in this passage extends as far as the Ten Grounds.

Furthermore, it reveals that awakening and non-awakening share the same characteristic and thus pervade a single stage.

Concerning the second stage, it is said to be like the contemplative wisdom of the Two Vehicles and that of bodhisattvas who have first aroused the aspiration. This refers to the practitioner who advances toward the goal. This stage is within the Three Worthies. At this stage, emptiness of persons and the undefiled state have been accomplished freely, without doubt or fear. Therefore, practitioners of the Two Vehicles are enabled to join bodhisattvas in clearly knowing all things.

Furthermore, this reveals that all those of the Two Vehicles cultivate the bodhisattva path and enter the ocean of sovereign great awakening.

Clearly knowing the differing thought reveals the characteristic of the cause of cultivation. This means that the differing characteristics of the Two Vehicles mutually reinforce one another, enabling one to grasp the objects of characteristics, give rise to attachment and craving, seek names and terms, and discriminate verbal characteristics. Therefore, one does not depart from self and what belongs to self, but engages in conditioned clinging; conceptual thought increases until, ultimately, one is without thought.

This causes the prajna of emptiness of persons to arise. By establishing skillful means, the emptiness of dharmas becomes manifest. One clearly knows the pure mind of original awakening and causes ignorance to sink into sleep.

All the obstructions arising from the dream of differing characteristics gradually and successively become separated from wisdom, while wisdom corresponds with this awakening. From the dream of those thoughts, one attains awakening. Therefore, it is said that one awakens to the differing thought.

That thought is devoid of differing characteristics; this reveals the characteristic of the fruition of the practitioner’s cause. In other words, within the right mindfulness of initial awakening, the two kinds of differing characteristics do not exist, because one relinquishes the coarse characteristics of discriminative attachment. This reveals the conditions of differing characteristics.

Consciousness therefore has two kinds of discrimination by which it can discriminate all dharmas. What are the two? First, coarse discrimination; second, subtle discrimination. Coarse discrimination means the arising of greed, anger, and delusion, and the ability to discriminate favorable objects. Subtle discrimination means clinging to dharmas and discriminating them, thereby perpetuating cyclic existence. One is enabled to abandon that coarse discrimination, but not subtle discrimination; yet one is exceedingly joyful at having abandoned coarse discrimination. Therefore, this is called approximate awakening. This connects with the preceding passage and, together with coarseness, reveals the characteristic of the completeness of permeation and separation.

Here, “approximate” is itself of two kinds. What are the two? First, approximation of a different class; second, approximation of the same class. Approximation of a different class means that the Two Vehicles approximate those of the same class. In the case of the bodhisattva approximation, the emptiness of persons realized by the Two Vehicles resembles the uncreated emptiness of the Three Worthies. The bodhisattvas of the Three Worthies employ the skillful means of the emptiness of dharmas. Their form resembles that of the pure grounds, thus constituting approximation. Therefore, all are collectively described as approximate awakening.

Concerning the third stage, it is said to be like that of dharmakaya bodhisattvas and so forth. This refers to the practitioner who advances toward the goal. This stage is within the Nine Grounds. The bodhisattvas of the Nine Grounds take suchness, the Dharma realm, as their own body, and take the true wisdom of prajna as their own mind. Defilements are expelled and the obstructive bonds are severed. They are pure, luminous, sovereign, and unobstructed. Therefore, they are called dharmakaya bodhisattvas.

Awakening to the abiding thought reveals the characteristic of the cause of cultivation. This means that the four kinds of characteristics of abiding can, at all times, give rise to discriminative attachment to dharmas. They depart from the nature of original awakening and can induce sleep. The mind’s original awakening, dreaming amid the characteristics of abiding, cannot clearly know them and therefore abides in deluded confusion. Initial-awakening prajna is then brought forth, like the sun illuminating appearances and dispelling the darkness of deluded abiding.

The right wisdom of initial awakening is devoid of a discriminating nature, whereas the deluded characteristics of abiding possess a discriminating nature. Undeluded awakening and delusion truly oppose one another and cannot function together. This principle thus becomes distinctly manifest. Therefore, it is said that one awakens to the abiding thought.

The statement that thought is devoid of the characteristic of abiding reveals the characteristic of the fruition of the practitioner’s cause, because one abandons discrimination and the coarse characteristics of thought. This reveals the conditions of the characteristics of non-abiding. The four kinds of characteristics of abiding, when compared with the characteristic of arising, appear exceedingly coarse; but when compared with the subtlety of arising and abiding, their characteristics are minute, intermixed, and confused. Therefore, it is expressed in this way.

In calming contemplation and reflective examination, these four kinds of deluded characteristics of abiding are, in sequence, each abandoned upon the Ground of Extreme Joy, the grounds traversing the three realms of existence, the Pure Ground of Tranquil Cessation, and the Ground of Excellent Wisdom. Therefore, this is called partial awakening. That is, it connects with the preceding passage and reveals the coarse characteristic of the completeness of permeation and separation. The subtlety of the arising thought has not yet been transcended.

The fourth stage is described as being like the Stage of the Bodhisattva Who Has Reached the End. This refers to the practitioner who is progressing toward the goal. Within this statement, this term itself refers to two persons.

What are the two? The first is one whose cause is perfected; the second is one whose fruition is perfected. “The cause is perfected” means that the stages of learning have reached their end.

“The fruition is perfected” means the fruit beyond learning; because the ultimate is fully attained, the former person counteracts the composite characteristic of activity, while the latter person counteracts the independently functioning characteristic of karma together with great ignorance. The independently functioning characteristic has no further dharma to be severed and no path by which it is to be counteracted. From this point onward, the two kinds of perfection are revealed.

“Having fully perfected the expedient means, in a single thought one becomes corresponding”—this reveals the perfection of the cause. This means that at this stage there are two kinds of Vajra-Simile Samadhi. What are the two? The first is the expedient vajra; the second is the true essence vajra of the stainless practitioner. These two kinds of Vajra-Simile Samadhi constitute the practitioner’s essential nature. Therefore, they guide and direct that person.

“Upon first awakening to the arising of mind, one sees that mind has no initial characteristic”—this reveals the perfection of the fruition. The discriminating wisdom of the Great Perfect Mirror manifests directly before one; there is nowhere it does not pervade and nowhere it does not reach. The Dharma realm is of one essence and has no limit.

The independently functioning characteristic of karma and fundamental ignorance have no intrinsic existence; they are equal to empty space, one characteristic that is no characteristic, with nothing whatsoever to be thought of. Because one has departed from subtle thoughts, one is able to see the nature of mind. Mind itself is eternally abiding; this is called ultimate enlightenment.

This reveals that the characteristic of the prajna of initial enlightenment is perfected and that one arrives at unborn enlightenment. Therefore, the sutra states: “If there are sentient beings capable of contemplating non-thought, they are thereby proceeding toward the stage of Buddhahood.” This cites the words of the sutra to substantiate the statement itself.

What meaning, then, does this scriptural passage establish? It establishes the fruition of Buddhahood. How does it establish it? It means that, when the fruition of Buddhahood is realized, one has departed from two kinds of thought. What are the two? The first is the thought of great ignorance; the second is the thought of the subtle characteristic of karma. On the path of ultimate liberation, these two thoughts are overturned simultaneously. They cannot function together. Therefore, it is said that the fruition of Buddhahood is free from thought.

If there is no deluded thought, what thought is there? It is right mindfulness. What is called right mindfulness? It is correspondence with ten virtues. What are the ten?

First is the virtue of emancipation: being far removed from all places of adversity.

Second is the virtue of identity in essence: all defiled dharmas return to oneself.

Third is the virtue of eternal abiding: being far removed from the error of having an initial beginning.

Fourth is the virtue of the single flavor: initial enlightenment is complete and is identical with eternal original enlightenment.

Fifth is the virtue of complete transcendence: being far removed from all defiled and pure dharmas.

Sixth is the virtue of universal transformation: pervading everywhere and taking birth throughout the various destinies.

Seventh is the virtue of non-abiding: in relation to every place, there is no place in which one abides.

Eighth is the virtue of cultivation: cultivating the myriad practices for the sake of sentient beings.

Ninth is the virtue of perfection: accomplishing the path of enlightenment for the sake of sentient beings.

Tenth is the virtue of empty space: all the virtues described above have, from the beginningless past, been empty in their intrinsic nature and without real existence.

Therefore, these are called the ten. These ten virtues, together with ultimate liberation, function and arise concurrently in the very first instant. There is neither before nor after; all turn simultaneously, and this is called right mindfulness. The cited scriptural passage does not go beyond this meaning; it should be examined and contemplated.

Furthermore, although mind arises, there is no initial characteristic that can be discerned; yet it is spoken of as discerning the initial characteristic. This means non-thought. This passage removes doubt and causes supreme understanding to arise.

That is, some sentient beings may form the following doubt: when the path of ultimate liberation encounters original enlightenment, can it discern the first subtle arising, or can it not? If it can discern that it exists, then the path of ultimate liberation is not eternally free from thought. Why is this?

If it discerns an initial thought, then there is an initial thought. If it discerns that there is none, then the path of ultimate liberation could not exist. Why is this?

There would then be no initial thought. In dependence upon what thought could that path of liberation be established as existing? Such is the doubt.

To resolve it, it is said: the characteristic that is discerned has, from the beginningless past, been empty in its intrinsic nature and nonexistent. The wisdom capable of discerning it has, from the beginningless past, never had a moment of arising; consequently, there is no characteristic that is awakened to. Moreover, if wisdom itself cannot be apprehended, how could it be said that there is a subtle initial characteristic that wisdom is able to know? Therefore, to speak of discerning the initial characteristic is precisely to reveal the principle of non-thought. Why is this? Because this is the principle of the Dharma-nature.

Although one does not discern an initial characteristic, and although the wisdom of initial enlightenment itself cannot be discerned, one can nevertheless penetrate and comprehend that the characteristic which is known cannot be apprehended and that the knowing itself cannot be discerned. Neither that which is awakened to nor its absence is empty in a nihilistic sense. Therefore, relying once more upon this principle, it is stated that one discerns that initial characteristic.

Thus, all sentient beings are not called enlightened because, from the beginningless past, thought after thought has continued without interruption and they have never departed from thought. Therefore, this is called beginningless ignorance. This establishes the above meaning of non-thought. That is, upon reaching the vajra stage, all sentient beings still possess the independently functioning characteristic of karma, great ignorance, and thoughts from which they have not yet departed. This reveals that all sentient beings possess thought and are therefore called sentient beings. All Buddhas are free from thought and are therefore called Buddhas.

From this point onward, the universally pervasive and perfected domain of initial enlightenment is revealed. This refers to the Greatly Enlightened One, who has already reached the other shore. His wisdom universally pervades all immeasurable sentient beings and the four characteristics produced through the flowing transformation of the one mind. As the root text states: “If a person attains non-thought, that person knows the characteristics of arising, abiding, changing, and ceasing in the mind.”

By what meaning is this known? When one personally attains non-thought, all sentient beings equally attain it. As the root text states, this is understood by comparison with non-thought. What does this mean? Does it mean that when a single practitioner attains non-thought, all sentient beings necessarily attain non-thought? Every sentient being possesses original enlightenment. How should this meaning be understood?

It means that when any practitioner perfects initial enlightenment so that it becomes identical with original enlightenment, that enlightenment universally pervades the original enlightenment within the minds of all immeasurable sentient beings; it is not merely that practitioner’s own original enlightenment. Why is this? The intrinsic nature of original enlightenment encompasses the realm of sentient beings, and there is nowhere it does not reach. When one who possesses the nature of pure enlightenment attains non-thought, all sentient beings attain non-thought.

When a purely enlightened one severs ignorance, can all sentient beings likewise sever it? If this is not so, or if, when one who has attained initial enlightenment severs ignorance, all sentient beings can also sever it, why was it said above that, upon reaching the vajra stage, all sentient beings still possess the independently functioning characteristic of karma, great ignorance, and thoughts? Because they have not yet escaped from these, they are not called enlightened.

If sentient beings have not yet escaped from beginningless ignorance but nonetheless attain non-thought equally with all Buddhas, then the meaning of such shared non-thought would be merely nominal and devoid of true significance. How, then, could it be said that all sentient beings possess not only original enlightenment but also initial enlightenment?

This difficulty is decisively resolved through two approaches. What are the two? The first is resolution according to this school’s own doctrine; the second is resolution according to a distinct provisional explanation.

Resolution according to this school’s own doctrine means that the principal teaching of this treatise seeks to reveal that all sentient beings are one and the same, forming an uninterrupted continuity without differentiation. Therefore, it can be said that when a practitioner ultimately severs beginningless ignorance, all sentient beings likewise sever it completely. To say “the practitioner” means that when that practitioner fully perfects initial enlightenment, all sentient beings likewise attain its perfection.

Therefore, the three bodies are originally inherent, as a sutra states:

At that time, the Blessed One said to Mañjuśrī: “Through two kinds of equality, I attained perfect enlightenment. What are these two? The first is equality in severance; the second is equality in attainment. ‘Equality in severance’ means that I transcended the path of initial arising, while all sentient beings still possessed immeasurable, beginningless ignorance.

In a single ultimate moment, it was decisively severed; therefore, it is called equality. When I first attained the Way and fully perfected Initial Enlightenment, all sentient beings also fully possessed it. Therefore, these are called the two equalities.

As for the decisive severance of delusive distinctions, it means revealing their complete fulfillment. When contemplating the realm of sentient beings, there is not a single dharma that is not pure; sentient beings are led toward the Unsurpassed Honored One. Entering the treasury of ignorance, there is no place of clear knowing.

All is entirely pure, without any obstruction. No-thought and the established meaning are one. Entering the treasury of ignorance, there is no clear knowing.

This differs little from what was stated in the passage above. By presenting this one corner, the matter may be contemplated extensively. From this point onward, Initial Enlightenment is united with Fundamental Enlightenment and made identical with it.

This means that the fifty-one stages fully perfect Initial Enlightenment. In truth, there is no gradual transformation or differentiation, nor is there an absolutely ultimate and perfect completion. Why is this so?

Because when Initial Enlightenment has fully completed all four characteristics, it comes to rest; none of them can establish itself independently. From the beginningless past, there has always been one equal essence, whose intrinsic nature is perfectly complete, corresponding without duality—the single characteristic of enlightenment. In accordance with the fundamental reality, there is in truth no distinct Initial Enlightenment.

When the four characteristics are fully present, none of them can establish itself independently. Fundamentally, there is equality with the one enlightenment.

The Great Dhāraṇī Sutra says: In awakening to the characteristic of cessation, the prajñā of Initial Enlightenment has within it the distinct stage of the characteristic of cessation, together with its full completion. When there is no cessation, Initial Enlightenment accordingly becomes empty. In awakening to the characteristic of difference, the prajñā of Initial Enlightenment has within it the distinct stage of that characteristic, together with its full completion.

When there is no difference, Initial Enlightenment accordingly becomes empty. In awakening to the characteristic of abiding, the prajñā of Initial Enlightenment has within it the stage of the characteristic of abiding, together with its full completion. When there is no abiding, Initial Enlightenment accordingly becomes empty.

In awakening to the characteristic of arising, the prajñā of Initial Enlightenment, though it has the stage of the characteristic of arising together with its full completion, accordingly becomes empty when there is no arising. Why is this so? Because Initial Enlightenment cannot arise by itself; it must await defiled dharmas before it can arise.

Defiled dharmas cannot cease by themselves; they must await the power of wisdom before they can be completely extinguished. To explain this extensively: from the beginningless past, all defiled dharmas have been empty and nonexistent in their own essence, while Initial Enlightenment has nowhere to establish the understanding that they exist. When complete fulfillment becomes subject to transformation, it is not called correct.

The section extensively analyzing and determining Initial Enlightenment has now been explained. Next, the section extensively analyzing and determining Fundamental Enlightenment will be explained.

The text states: Furthermore, Fundamental Enlightenment, in conformity with defilement, differentiates and produces two kinds of characteristics, neither of which is separate from Fundamental Enlightenment itself. What are these two? The first is the characteristic of purified wisdom. The second is the characteristic of inconceivable activity.

The characteristic of purified wisdom means that, relying upon the power of the Dharma’s permeation, one cultivates in accordance with reality and fully perfects skillful means. Thus, the characteristic of the composite consciousness is broken, the characteristic of the continuous mind is extinguished, the Dharma body is revealed, and wisdom becomes utterly pure. What does this mean?

All characteristics of mental consciousness are entirely ignorance. The characteristics of ignorance are not separate from the nature of enlightenment; they can neither be destroyed nor remain undestroyed. It is like the water of the great ocean, whose waves move because of the wind.

The characteristics of water and the characteristics of wind are not separate from one another; yet water originally possesses no nature of motion. If the wind ceases, the characteristic of motion immediately disappears, but the nature of wetness is not destroyed. In the same way, the intrinsic nature of sentient beings is originally the pure mind.

Because of ignorance, the wind sets it in motion. The mind and ignorance alike have no form or characteristic and therefore cannot be separated; yet the mind’s nature is unmoving. Thus, when ignorance ceases, continuity also ceases, but the nature of wisdom remains indestructible.

The characteristic of inconceivable activity means that, relying upon that purified wisdom, it can produce all supremely wondrous spheres of experience. Therefore, its characteristics of immeasurable merit are never interrupted. In accordance with the faculties of sentient beings, it naturally corresponds to them, manifesting in many ways to bring benefit.

The Treatise says: This now extensively explains the section analyzing and determining Fundamental Enlightenment in conformity with defilement. Within this passage there are two approaches. What are these two?

The first is the approach of the purity of the originally inherent wisdom-nature. The second is the approach of the sovereign and unobstructed functioning of activity. Within the first approach there are two further approaches.

What are these two? The first is the approach of not clinging to intrinsic nature and conforming to conditions; the second is the approach of counteracting all karmic obstructions. Within the second approach there are also two further approaches.

What are these two? The first is the approach of conforming to faculties and corresponding appropriately to capacities; the second is the approach of the ever-pure, unmoving fundamental nature. These four approaches are allocated according to what is appropriate.

‘Fundamental Enlightenment in conformity with defilement’ is an abbreviated expression, distinguishing it from the wisdom of pure Fundamental Enlightenment. What meaning is this phrase intended to reveal? It reveals the meaning of receiving permeation.

It directly proclaims that Fundamental Enlightenment receives the permeation of ignorance, does not need to preserve its own intrinsic nature, and, unhindered in conforming to conditions, undergoes transformation in full. Therefore, it is called Fundamental Enlightenment in conformity with defilement. This expression is thus named from the standpoint of conformity with defilement.

From this point onward, the text directly reveals that, in accordance with the essence and characteristics of Fundamental Enlightenment, two kinds of characteristics are differentiated and produced, neither of which is ever separate from that Fundamental Enlightenment. What are these two? The first is the characteristic of purified wisdom; the second is the characteristic of inconceivable activity.

These two kinds of supreme characteristics act and transform together with the wisdom-nature of Fundamental Enlightenment in conformity with defilement and are never separate from it. Such is the characteristic of the practice of the purified wisdom of Fundamental Enlightenment. What is this characteristic like?

The verse says:

Destroying and realizing all,

Revealing the body of the Dharma-nature,

It is true and purified wisdom;

This is called the Characteristic of Purified Wisdom.

The Treatise says: Severing all evil, cultivating all good, perfecting merit and wisdom, and adorning the Dharma body—this is called the Characteristic of Purified Wisdom. What power is required to sever all obstructions? The power of complete fulfillment is required.

How many kinds of the power of complete fulfillment are there? There are two kinds. What are these two?

The first is the power of skillful means fully perfected through the permeation of the Dharma’s power; the second is the power of skillful means fully perfected through cultivation in accordance with reality. These two kinds of the power of skillful means have naturally and perpetually abided since beginningless time; they did not arise at any beginning. Of these two, by relying upon the power of skillful means fully perfected through the permeation of the Dharma’s power, fundamental ignorance and the characteristic of activity operating through its own solitary power are broken.

By relying upon the power of skillful means fully perfected through cultivation in accordance with reality, the composite characteristic of activity, the characteristic of the perceiver, the characteristic of manifestation, the characteristic of discriminating wisdom, and the characteristic of continuity are extinguished. When fundamental ignorance and the characteristic of activity operating through its own solitary power are broken, the essence of the body of intrinsic nature is clearly known and directly present.

When the composite characteristic and continuity are extinguished, prajñā—the true wisdom—becomes utterly pure and lucid. As the root text states: ‘The characteristic of purified wisdom means that, relying upon the power of the Dharma’s permeation, one cultivates in accordance with reality and fully perfects skillful means. Thus, the characteristic of the composite consciousness is broken, the characteristic of the continuous mind is extinguished, the Dharma body is revealed, and wisdom becomes utterly pure.’

Why, then, are the stages of the Three Worthies and the Ten Faiths passed over without being shown? This will be clearly revealed in due sequence. Why, in this gate, is fundamental ignorance first counteracted, and the characteristic of cessation counteracted last?

It is to make the prajna of Initial Enlightenment readily comprehensible, or because awakening occurs progressively. Why does Initial Enlightenment turn away from the ordinary and proceed toward the holy? Ascending ever higher, it undergoes successive transformations; whereas intrinsic enlightenment, conforming to defilement, turns away from the holy and proceeds toward the ordinary.

Descending ever lower, it undergoes successive transformations and takes up these dharmas. Do these two kinds of transformation occur simultaneously, or successively? They definitely occur simultaneously, without before or after.

What meaning accords with this and is clearly set forth in the sutras? It means that the sutras are cited as proof. What does that sutra say?

The sutra bears witness as follows:

At that time, Bodhisattva Dharani put ten thousand questions to the Tathagata. Thereupon, the Tathagata formulated one hundred thousand difficult points of uncertainty and allowed the Bodhisattva to ask about them. After answering those questions one by one, he said to Bodhisattva Dharani: “Why does the worthy one not ask about a single matter, but instead asks about many matters?”

“To dispel the doubts of the Buddha’s children, you permitted me to ask questions. For the benefit of self and others, I therefore question the Tathagata.”

At that time, Bodhisattva Dharani, empowered by the Buddha’s awe-inspiring spiritual might, addressed the Buddha, saying: “World-Honored One, what are the causes and conditions for this?” Then, amid the great assembly, he proclaimed these words:

Listen, all you Buddha’s children:

From the place where I was bound,

I passed through all the stages,

Perfected the ocean of causal practices,

And adorned the fruit of Great Enlightenment.

From the ground of purity,

I passed through all the stages

And, together with all the myriad practices,

Reached the very first Stage of Faith,

Entering the ocean of ignorance.

These two great events

Occurred at one time, neither before nor after.

The entire great assembly and I still harbored doubts and had not attained release. Thus, the World-Honored One employed various skillful means to reveal and explain this to the Buddha’s children. At that time, the World-Honored One said to Master Dharani:

“Listen carefully! Listen carefully, and reflect well upon this! For your sake, I shall briefly explain the essential point.

“Good man! These two great events reveal two kinds of prajna, the wisdom of enlightenment. What are the two? The first is the prajna of Initial Enlightenment. The second is the prajna of Intrinsic Enlightenment.

“Good man! The prajna of Initial Enlightenment means gradually emerging from the place of bondage, until one perfects the causal practices of the Vajra Stage, gives rise to the ultimate path, and suddenly severs the abiding ground of fundamental ignorance. The light of enlightenment shines universally and completely, reaching everywhere without exception. Therefore, it is called the prajna of Initial Enlightenment.

“Good man! The prajna of Intrinsic Enlightenment means gradually departing from the purity of one’s own nature until reaching the first stage of faith, giving rise to ultimate wisdom, severing and extinguishing the category of the characteristic of cessation, entering the ocean of ignorance, and moving and transforming in accordance with conditions. Therefore, it is called the prajna of Intrinsic Enlightenment.”

Thereupon, Master Dharani and the entire great assembly, having heard this, clearly understood that all dharmas are of one characteristic and one essence; yet they are not devoid of one characteristic, nor are they devoid of one essence. Nor are they without words; the absence of words is itself also empty. Yet the nature of all dharmas is the true characteristic, is eternally abiding, is determinate, and is truly existent.

From this point onward, the separate explanation elaborates upon the teaching and reveals its causes and conditions. What does this mean? This is the general question. “All mental consciousnesses that apprehend characteristics are entirely ignorance”: this is the general answer. Therefore, the various kinds of discriminating consciousness give rise to all manner of manifold conditioned attachments. They examine and discern innumerable objects, become defiled by and attached to the characteristics of all objects, and cannot free themselves from them. All of these are aspects of the permeating influence of ignorance. This establishes the two meanings of destruction stated above.

From this point onward, the distinctions between severing and non-severing are revealed. Can ignorance herein be severed, or can it not be severed? This is the point of doubt.

If it can be severed, then the mind of Intrinsic Enlightenment can also be severed. Why? Because the defiled dharma of ignorance and the wisdom of the nature of intrinsic enlightenment function and transform together and cannot be separated, just as a sleeping person and the faculty of awareness function and transform together and are not separate.

Furthermore, one cannot say that, while the person is asleep, awareness remains unharmed and continues as one with that state. Nor can one say that, when awareness is attained, the sleeping person is utterly nonexistent, while continuity remains the same. To say otherwise would be a grave error.

If it cannot be severed, then the mind whose nature is intrinsically pure would always be obscured by ignorance, revolving through the five paths and unable to escape. Therefore, to say that it cannot be severed is also a grave error. Thus, can ignorance not be severed? And if it cannot be eliminated, how is this meaning to be understood?

Ignorance and intrinsic enlightenment each have two meanings. What are the two? First, the meaning of having the same essence and the same characteristic; second, the meaning of having different essences and different characteristics. “The same” means that all dharmas are identical in principle. “Different” means that the merits and faults of all dharmas are each distinct. According to the first gate, they cannot be severed; according to the latter gate, they can be severed. Thus, the Sutra of the Non-Activity of All Dharmas says:

Desire is nirvana;

Anger and delusion are likewise.

These three things as such

Contain immeasurable paths to Buddhahood.

Seeing and not seeing have one characteristic;

Attachment and non-attachment are likewise.

Here there is no Buddha and no Dharma;

To understand this is called worldly wisdom.

The Sutra of the Fundamental Ground says:

Fundamental ignorance obscures;

Its power is indeed immense.

It can obstruct all wisdom

And render one unfree in action.

Sever it at once with the sword of prajna,

Adorned with the jewels of merit;

The ocean of ignorance gradually dries up,

And the mountain of the Dharma-body is revealed.

As stated: Ignorance is an aspect not separate from the nature of enlightenment; it can neither be destroyed nor said to be indestructible. From here onward, an analogy is presented. The great ocean symbolizes the Alaya-consciousness.

This consciousness has two meanings and is vast and all-encompassing like the great ocean. Its water symbolizes the mind’s original enlightenment. The mind, intrinsically pure, is manifestly clear, like limpid water.

The wind symbolizes fundamental ignorance. Fundamental non-enlightenment can stir and set in motion the discriminating activity of consciousness, just as that wind does. The moving waves symbolize the various consciousnesses of conceptual proliferation.

Thus, these consciousnesses shift and flow, coming and going impermanently like waves upon the sea. That the characteristics of water and wind are inseparable symbolizes that the characteristics of the true and the deluded are both transformed through their conjunction. That is, the mind of original enlightenment cannot arise into activity by itself; it can do so only through the power of ignorance.

Fundamental ignorance cannot itself become active; only through the indispensable causal power of the true mind can it become active. It is like water, which cannot make waves by itself; only through the causal power of wind can waves be produced. Wind cannot manifest the sound of movement by itself; only because water is its basis can the appearance of movement be manifested.

Yet water has no intrinsic nature of movement, symbolizing that the mind of original enlightenment is free from conditioned existence as its defining characteristic. That is, from the beginningless past, the true mind of original enlightenment has remained far removed from stirring thoughts, liberated from all bonds; its essence and nature are pure, and its attributes and functions are sovereign and free. Yet it does not cling to its own nature.

Following the conditions of ignorance, it produces many different appearances. It is like water, which has no intrinsic nature of movement and yet does not preserve its own nature; conditioned by wind, it produces various kinds of waves. If the wind ceases, the appearance of movement immediately vanishes.

This symbolizes that when fundamental ignorance is extinguished, all the consciousnesses of conceptual proliferation vanish without remainder. Original enlightenment eliminates obstructions: first it counteracts fundamental ignorance, and afterward it counteracts the various consciousnesses that discriminate and grasp at conditions. That the wet nature is not destroyed symbolizes that the wisdom of Original Enlightenment is free from the dharma of annihilation.

That is, when ignorance is extinguished, all the consciousnesses cease, yet the true mind of original enlightenment is not destroyed. It is like the cessation of the wind: all those waves immediately become still, pure water, which ultimately is never destroyed. From here onward, the text presents a combined explanation.

Should it be distinguished successively in this manner?

From where are the wind and water of the great ocean produced? They are produced by the Dragon King. From what part is each produced?

The water issues from above his head, while the wind issues from beneath his tail. Why does the ocean water, stirred by the wind, produce many kinds of waves without ceasing? It is because of two things.

What are the two? First, there is the great seminal kind; second, it is so by the nature of dharmas. What does this mean?

Within that great body of water there is also contained a great wind, and within that great wind there is also contained a great body of water. Through this mutual containment, they unite and act together, producing many kinds of waves that continue perpetually without interruption. If the great water did not contain the great wind, the wind could not cause the water to move.

If that great wind did not contain that great water, the water could not move in accordance with the wind. Why is this? Because the four great elements arise and operate together and are inseparable from one another.

Yet when one element becomes distinctly manifest, the others are not thereby excluded; their characteristics of increase and decrease are simply not the same. Furthermore, it has been so by the nature of dharmas since beginningless time. Ignorance and original enlightenment are likewise.

The great Dragon King symbolizes the dharma of the One Mind. The wind symbolizes the ground of abiding ignorance. Its manifestation from the tail indicates the inferior form and character of this dharma.

The water symbolizes the true mind of Original Enlightenment. Its issuing from the head indicates the supreme and wondrous form and character of this dharma. That the great water also contains a great wind symbolizes that fundamental ignorance exists within the intrinsically pure mind of original enlightenment.

That the great wind also contains a great body of water symbolizes that the Buddha-nature of Original Enlightenment is concealed within fundamental ignorance. The fundamental intention of this treatise is to take the characteristic of difference first and the characteristic of identity afterward. Contemplate accordingly.

The Sutra of the Inexhaustible Treasury of All Buddhas states:

Within that vast ocean of afflictions abides the perfect Tathagata, who expounds the true characteristic and the principle of eternal abiding. Within the true nature of Original Enlightenment are ignorant sentient beings who raise immeasurable and boundless waves of affliction. Such a great matter belongs to the sphere of Buddhas and bodhisattvas; ordinary beings and followers of the two vehicles cannot comprehend it.

The gateway of the purity of the wisdom of inherent nature has now been explained. Next, the gateway of the sovereign and unobstructed function of karma will be explained. The meaning of this gateway is as follows: Relying upon the wisdom of inherent nature as its basis, transformative functions arise, displaying various supremely wondrous forms and appearances to all practitioners.

It manifests various supremely wondrous forms and appearances, making the faculty of sight their sphere; produces various supremely wondrous sounds, making the faculty of hearing their sphere; emits various supremely wondrous fragrances, making the faculty of smell their sphere; manifests various supremely wondrous Dharma-flavors, making the faculty of taste their sphere; produces various supremely wondrous samadhi-touches, making the bodily faculty their sphere; and reveals various exceedingly profound Dharma treasuries, making the mental faculty their sphere.

Thus, in succession, there are the Tathagata of the Precious Virtue of the Light of the Sun and Moon; the Tathagata of the Pure Brahma-Reverberating Sound; the Tathagata of the Perfectly Pervading Fragrance Accumulation; the Tathagata of the Equal Single Flavor Free from Admixture; the Tathagata Who Clearly Manifests the Characteristic of Awakened Touch; and the Tathagata of Luminous, Penetrating, and All-Pervading Wisdom.

Perfectly endowed and accomplished, they teach, transform, and benefit beings freely and without obstruction according to the time, place, capacities, and measure of their faculties. Without stirring a single thought, they pervade the three times; without departing from a single body, they fill the ten directions and are able to perform the deeds of a Buddha. As the root text states, the inconceivable characteristic of karmic activity relies upon purified wisdom and is able to produce every supremely wondrous sphere.

Therefore, the immeasurable merits of its characteristics are eternally uninterrupted; naturally corresponding to the faculties of sentient beings, it manifests in various ways, enabling them to obtain abundant benefit.

The gateway of original enlightenment conforming with defilement has now been extensively explained. Next, the gateway of the intrinsically pure original enlightenment will be extensively explained.

It is said: Furthermore, the essence and characteristics of enlightenment have four great meanings, resembling space and like a pure mirror. What are the four?

First is the mirror like empty space, entirely free from all characteristics of the mind and its objects, in which no dharma can appear. That is, it cannot illuminate or reveal anything.

Second is the mirror of causal permeation. It is truly so and is not empty. All spheres of the world appear within it. Neither departing nor entering, neither lost nor destroyed, they eternally abide in the One Mind, because all dharmas are precisely the true nature. Furthermore, none of the defiled dharmas can defile it. The essence of wisdom is unmoving and fully endowed with undefiled permeation, by which it permeates sentient beings.

Third is the mirror of the Dharma of emancipation. It means that the dharma of emptiness is freed from the obstruction of afflictions and the obstruction of knowledge; separated from the characteristic of conjunction, it is utterly pure and luminous.

Fourth is the mirror of conditional permeation. It means that, relying upon the Dharma of emancipation, it universally illuminates the minds of sentient beings, causing them to cultivate roots of virtue and manifesting in accordance with their thoughts.

The Treatise states: This is the extensive explanation of the section on intrinsically pure original enlightenment. Here there are four great meanings. Each has two meanings that are never separate from those great meanings. What are the two? First is the meaning of being comparable to space. Second is the meaning of resembling a mirror. As the root text states: Furthermore, the essence and characteristics of enlightenment have four kinds of great meanings, resembling space and like a pure mirror. What is called the mirror of true emptiness? It also has two meanings. What are their characteristics?

The verse states:

Within intrinsically pure Original Enlightenment,

Far removed, as clearly understood,

It is separated from deluded objects and is true.

It is the meaning of emptiness and complete freedom.

The Ma Xà Bạt Bà mirror

Reflects the one, yet is not itself one.

Treatise: Within the essential nature of the intrinsically pure Original Enlightenment, all objects of mental engagement and conceptual thought, together with the proliferations of consciousness, are completely transcended; the single, equal meaning is accomplished. Therefore, it is called “suchness.” Complete freedom from all false objects, with their manifold differentiated aspects, and the accomplishment of the definitively true characteristic are called “reality.” To reveal the meaning of complete freedom, it is called “emptiness.” The mirror is used as an analogy for this term.

Here, the mirror employed as an analogy is the precious Ma Xà Bạt Bà jewel-mirror; ordinary mirrors polished with various oils are not used as analogies. Why is this? If this precious Ma Xà Bạt Bà mirror is placed somewhere, that place may contain stones, various kinds of food, various beautiful objects, or precious mirrors of the same kind.

There is no form that does not appear within that precious mirror. Only jewels of the same kind appear distinctly and clearly. The mirror of true emptiness is likewise.

Although pure qualities of the same kind are established and accomplished within this mirror, all manifold distinctions and all defective phenomena are completely transcended. As stated in the root text, what are the four?

First is the mirror of true emptiness, which is completely free from every characteristic belonging to the objects of mind; there is no phenomenon that can appear within it. Why does each have two kinds of meaning, while only the meanings of “suchness” and “mirror” are indicated? Is the meaning of emptiness not revealed?

One meaning implicitly includes the other. If so, why is this meaning called equal emptiness? It is like pure space: unstained by the four obstructions, incapable of being concealed, vast and boundless, and impossible to encompass within the three times.

The mirror of true emptiness is likewise. The phrase “because it does not have the meaning of enlightened illumination” reveals its freedom from causes and conditions. It is like that precious Ma Xà Bạt Bà mirror, in which stones and other images do not appear, because stones and those other things are defiled.

In this precious mirror of Original Enlightenment, manifold delusive phenomena cannot manifest. All defiled phenomena are entirely characterized by non-enlightenment because they are ignorance. This means that they cannot be illuminated.

What is the mirror of causal perfuming, and what are its two meanings and their characteristics?

Verse:

The wisdom of intrinsically pure Original Enlightenment

Is never separate from any phenomenon

Of the three kinds of worlds;

Through one enlightenment it perfumes them,

Adorning the fruition of the Dharma-body—

Therefore it is called causal perfuming.

Like a wheel-shaped mirror filled with pear blossoms,

It contains all and pervades them as one.

Treatise: Intrinsically pure Original Enlightenment is never separate from anything throughout the three times. It perfumes those three, making them into one enlightenment. The fruition is the adornment of the one great Dharma-body.

Therefore, it is called the mirror of causal perfuming. What are called the three kinds of worlds? First, the world of sentient beings; second, the world of material environments; third, the world of the wisdom of right enlightenment.

The world of sentient beings means the realm of ordinary beings. The world of material environments means the earth upon which they depend. The world of the wisdom of right enlightenment means Buddhas and bodhisattvas.

These are called the three. Here, the meaning of the mirror is like a wheel filled with pear blossoms: when such a wheel is placed somewhere, it encompasses all objects. Because of these blossoms, all objects that are drawn to them become bright and pure.

Furthermore, all things without exception appear within those pure and radiant blossoms. Among all things, those blossoms likewise appear before them without exception. The mirror of causal perfuming is also like this.

It perfumes all phenomena, making enlightenment pure and bringing them to equality. Furthermore, space has two meanings. What are the two?

First, the meaning of containing; second, the meaning of universally pervading as one. The meaning of containing is that it contains material forms without obstruction. The meaning of universally pervading as one is that all the various material forms are united within the one great expanse of space.

As the root text states, “Second, the mirror of causal perfuming means true non-emptiness: all the objects of all worlds appear within it.” Thus, from beginningless time until now, Original Enlightenment has transcended four kinds of faults. Its intrinsic nature is pure, eternally abiding as the one mind. What are the four?

First, it is free from the fault of failing to pervade. The three kinds of worlds cannot pass beyond the pure mirror of Original Enlightenment, as the root text says: “They cannot go beyond it.”

Second, it is free from the fault of excessive admixture. No phenomenon enters the pure mirror of Original Enlightenment, as the root text says: “They cannot enter it.”

Third, it is free from the fault of error and defect. The phenomena manifest before the mirror of Original Enlightenment are not devoid of the pure qualities of Original Enlightenment. Thus, the root text says: “They are not lost.”

Fourth, it is free from the fault of impermanence. The phenomena manifest before the mirror of Original Enlightenment are not impermanent, because they are the unconditioned wisdom that eternally abides. As the root text says: “They are not destroyed.” It is free from the faults of extremes and perfect in the truth of the Middle Way.

Therefore, this is called the one eternally abiding mind. The passage below reveals the causes and conditions. For what causes and conditions do various phenomena exist within the wisdom of Original Enlightenment while, as stated above, Original Enlightenment remains free from faults?

All phenomena are empty and lack any true reality. As the root text states: “Because all phenomena are precisely true nature.” The passage below resolves doubts by establishing the relevant conditions. That is, some sentient beings may give rise to this doubt: Within the three worlds, the world of sentient beings is completely filled with ignorance and defiled phenomena; beings wander in confused agitation without ever ceasing.

Since such a world appears within Original Enlightenment, one cannot say that pure Original Enlightenment is free from faults. For this reason, the text clarifies the matter by saying: Furthermore, although there are all defiled phenomena, there is nothing that can be defiled. The essence of the true wisdom of prajna is unmoving; its intrinsic nature is pure, complete in undefiled qualities, and constantly perfumes the world of sentient beings, causing it to become pure.

As the root text states: “Furthermore, no defiled phenomenon can defile it. The essence of wisdom is unmoving, complete in undefiled qualities, and perfumes sentient beings.” What is the mirror of the Dharma of liberation, and what are its two meanings and their characteristics?

Verse:

The Dharma of true non-emptiness

Is free from three faults

And complete in three kinds of qualities;

Therefore it is called the Dharma of liberation.

Like a pure crystal mirror,

It is not separate from the meaning of form.

Treatise: The intrinsic undefiled qualities are free from the three faults and perfect in the three qualities; this is called the Dharma of liberation. What are called the three kinds of faults? First, the defiled category of ignorance, called the obstruction of afflictions. Second, fundamental ignorance, called the obstruction to wisdom. Third, the combined arising of the characteristics of transformation, called the proliferating consciousness. These are called the three.

Because these three faults are ultimately transcended, this is called liberation. As the root text states: “Third is the mirror of the Dharma of liberation; that is, the Dharma of non-emptiness emerges from the obstruction of afflictions and the obstruction to wisdom and is free from the characteristic of conjunction.” What are the three kinds of qualities? First, the quality of complete purity; second, the quality of complete stainlessness; third, the quality of complete luminosity. These are called the three.

As the original text states, it is pure and luminous. From what is it freed, and what virtues does it perfect? That is, it is freed from the hindrance of afflictions and perfects the merit of purity; it is freed from the hindrance of knowledge and perfects the merit of luminosity.

It is freed from the characteristic of harmonized transformation and perfects the merit of absolute purity. Why is this Dharma explained through such correspondences? The mirror here means a crystal jewel.

It is like a crystal jewel that has sunk deeply into mud: it immediately rises out of it, leaving that mud behind and leaping a full ten feet away. If placed in filthy water, it will remain apart from it. Only in clear water will it abide therein.

If placed in the Pūtaka forest, it emits a fine fragrance, and the foul odor must depart elsewhere. The mirror of liberation from defilements is likewise. Here there is an analogy illustrating the meaning of the intrinsic purity of its essential nature.

As for abiding serenely, it should be contemplated in terms of emptiness. The meaning of liberation from form is that, like empty space, it is free from the great elements and is wholly pure. The mirror of liberation is likewise.

What is called the mirror of causal perfuming? It has two meanings; what are their characteristics?

The verse says:

Amid immeasurable, boundless

Conditions of all sentient beings,

There appear immeasurable, boundless

Supreme response and transformation bodies.

They perfume the minds of sentient beings,

Giving rise to roots of goodness,

And increasing the two garlands

That adorn the entire Dharma-body.

This is called causal perfuming.

Within the walls, the crystal mirror;

Empty space establishes meanings in accord with conditions—

Thus, in accordance with the Dharma,

Should this be contemplated.

The Treatise says: It is like placing a crystal jewel in one location and gathering around it many kinds of precious colors. That crystal jewel changes directly according to the direction of the jewel-colors. The mirror of causal perfuming is likewise.

Furthermore, it is like empty space, which possesses sovereign power. Everywhere it performs its function and establishes things in accordance with conditions; the mirror of causal perfuming is likewise. In the cultivation of all sentient beings, it establishes what is appropriate.

As the root text states, there are four mirrors of causal perfuming: relying upon the Dharma and being freed from defilements, universally illuminating the minds of sentient beings, causing them to cultivate roots of goodness, and manifesting in accordance with their thoughts. Thus, the four kinds of great meanings of Original Enlightenment pervade the realms of all sentient beings and all practitioners of the two vehicles.

Within the realms of all bodhisattvas and the realm of the Tathagata, they have no fixed dwelling place; there is nowhere they do not illuminate, nowhere they do not penetrate, and nowhere they do not reach. Perfectly complete—perfectly complete.

Treatise Explaining the Mahayana

End of Fascicle Three