釋摩訶衍論

The Gate of the Intrinsically Pure Original Enlightenment has already been explained; now the Gate of the Abiding Ground of Fundamental Ignorance will be discussed.

Explanation: “Non-enlightenment” means not knowing in accordance with reality that the Dharma of suchness is only one. The unenlightened mind arises, and with it this thought comes into being. This thought has no intrinsic characteristic and does not depart from original enlightenment.

It is like a confused person who depends upon directions and therefore remains confused; apart from directions, there could be no confusion. Sentient beings are likewise. Because they depend upon enlightenment, they become confused; apart from the nature of enlightenment, there could be no non-enlightenment.

Yet non-enlightenment exists because of the mind’s deluded conceptualization. Thus, by understanding the name and its meaning, one speaks of true enlightenment. Apart from the unenlightened mind, there would be no true enlightenment whose intrinsic characteristic could be described.

Treatise: Within this passage are two gates. What are the two? The first is the Gate of Correspondence and Conformity among the Different Teachings; the second is the Gate of Separate Explanation in Due Sequence and Expansive Exposition. What is the meaning of the first gate?

Verse:

The Muni, the Great Enlightened Honored One,

Throughout his lifetime of sacred teaching,

Spoke in six kinds altogether;

Their meanings are neither wholly obscure nor clear:

Empty and also complete—

Such are the six kinds of ignorance.

According to their meanings, different names are established,

Yet their substance is not distinct.

Treatise: Throughout the Blessed One’s lifetime, he taught many different kinds, but in all there are six. What are the six? The first is illuminating ignorance; the second is dark ignorance; the third is both-affirming ignorance; the fourth is both-negating ignorance; the fifth is empty ignorance; and the sixth is complete ignorance. These six kinds are given different names according to their meanings, while their substance remains undifferentiated. In the expression “illuminating ignorance,” the meanings of the characters differ. What, then, is its characteristic?

Verse:

Ultimate, with nothing remaining, is “non”;

Penetrating, manifest, and clear is “illumination.”

Because of these causes and conditions,

It is explained in general meaning and particular illumination.

Treatise: Because it is ultimate and leaves nothing remaining, it is called “non.” Because it penetrates, manifests, and makes clear, it is called “illumination.” Thus, the perfectly full sun of prajna universally pervades the Dharma realm, and there is not a single dharma that it does not illuminate. Therefore, one should understand that “ignorance” is stated according to its general purport. In the Sutra of the Distinct Radiance of the Precious Wisdom, it is specifically stated as follows:

At that time, Shariputra addressed the Buddha, saying:

“Revered Blessed One! For what cause and condition did you proclaim before the great assembly: ‘In all the sutras I have taught, every word and every sentence completely encompasses immeasurable meanings of clarity, yet for sentient beings of undeveloped faculties I discuss them by means of spoken words’? If the Blessed One has said this, would it not be contrary to reason? Why is this so? Although the word ‘ignorance’ expresses the quality of darkness, it cannot express the illumination of prajna wisdom. Likewise, the word ‘impermanence’ expresses only the characteristic of arising and cessation; it cannot clearly express the unconditioned or the abiding principle of true reality. Why, then, did the Blessed One speak in this way?”

The Blessed One then said to Shariputra:

“What I have now said is true and not contrary to reason. Why is this so? Although the word ‘ignorance’ expresses the quality of darkness, it cannot ultimately be described.

Because the power of your wisdom is narrow, weak, and slight, you see little and hear little; therefore, you harbor such doubt. Yet this word ‘ignorance’ completely encompasses all illumination of prajna wisdom, perfectly and fully, without any deficiency. Thus, it means ultimate; it means universally pervasive; it means perfect and complete; it means equal; and it means leaving nothing remaining.

Therefore, it is called ‘non.’ It means penetrating; it means clearly understanding; it means illuminating contemplation; it means discerning investigation; and it means unobstructed. Therefore, it is called ‘illumination.’” This may be extensively explained.

As for dark ignorance, the meanings of its characters differ. What, then, is its characteristic?

Verse:

All illumination of prajna

Is concealed and prevented from arising.

It is like being in a dark place,

Where no excellent thing appears.

Treatise: Fundamental ignorance can conceal all illuminating wisdom of complete retention, obstructing it so that it does not arise. It is analogous to exquisite and wondrously adorned objects in darkness, concealed by that darkness so that their excellence cannot appear. Therefore, that darkness is called ignorance. The Sutra of Perfection states as follows: “All sentient beings are fully endowed with the three wisdoms, but because of their delusion and inversion, they neither perceive nor know them.”

As for both-affirming ignorance, the meanings of its characters differ. What, then, is its characteristic?

Verse:

There is only one kind of ignorance,

Yet it may be bright or dark.

It is like a single dark color

Seen differently by two people.

Treatise: One kind of ignorance may be either bright or dark, like a single color seen differently by two people. What does this mean? It is as though Kala Kujana and another person were together on a dark night, in the same place, looking at this black color. Kala Kujana sees only a pure and luminous color, while the other person sees only a dark black color. Both-affirming ignorance is likewise. Although there is only one ignorance, it is both the illumination of wisdom and the darkness of the black dharma, thus encompassing both aspects. The Profound Sutra states as follows: “Fundamental ignorance can create an illusory nature for an illusory person, and it can create a virtuous nature for a virtuous person. It cannot be grasped as one, yet neither is it other than one.”

As for both-negating ignorance, the meanings of its characters differ. What, then, is its characteristic?

Verse:

From beginningless time until now,

There has been no support that can be described.

It turns apart from discriminating cognition,

Far removed from what is far removed.

Treatise: “Both-negating” means that no supporting basis can be described, for it operates apart from the mind. Therefore, it is called both-negating ignorance. The Sutra of the Son of Heaven of the Eight Excellences states as follows:

At that time, the Son of Heaven named Sovereign Radiance, Flower, Precious Wondrous Wheel, empowered by the Buddha’s spiritual might, addressed the Buddha, saying:

“Revered Blessed One! Does ignorance exist?”

He answered: “It does not exist.”

He asked: “Does it not exist?”

He answered: “It is not nonexistent.”

He asked: “Does it both exist and not exist?”

He answered: “No.”

He asked: “Does it neither exist nor not exist?”

He answered: “No.”

He asked: “Is it not so?”

He answered: “No.”

He asked: “Why is it thus?”

He answered: “Because ‘non’ can illuminate this matter. Therefore, it is called beginningless ignorance.”

As for empty ignorance, the meanings of its characters differ. What, then, is its characteristic?

Verse:

Without substance, its function is therefore empty,

Like the nonexistent horns of a rabbit.

Thus, its principle is clearly understood,

And therefore it is called illumination.

Treatise: In empty ignorance, both substance and function are empty; therefore, it is called “non.” This principle is clear and immediately evident; hence it is called “illumination.” It is like the horns of a rabbit, which have never existed from beginning to end; everyone knows this to be so. The Beginningless Sutra states as follows:

“Fundamental ignorance possesses nothing whatsoever, for it is merely that which is conceptually imputed and grasped.”

As for complete ignorance, the meanings of its characters differ. What, then, is its characteristic?

Verse:

All defiled and pure dharmas

Emerge through it, increasing and developing.

Because of these causes and conditions,

The name “complete” is established.

Treatise: “Complete” means that fundamental ignorance can give rise to all defiled and pure dharmas and cause them to increase and develop; therefore, the name “complete” is established. The Sutra of Liberation through Buddha-Nature states as follows:

“From the kind of ignorance emerges the tree of enlightened wisdom. From the tree of enlightened wisdom emerge the flowers of the merit and virtue of wisdom. From these two garlands is formed the fruit of liberation, the Dharma body.” This may be explained more extensively.

Thus, the six kinds of fundamental ignorance have been clearly explained in the text of the treatise. They will now be established and classified in brief. Furthermore, “dark ignorance” is a distinct name. What, then, is its characteristic? In the sutras, different numbers of names are given.

Verse:

There are ten names altogether,

Differently stated in the sutras:

The abiding ground of the view of one place,

Or the inexhaustible requital of kindness,

Or beginningless yet having an end,

Or the arising of the unequalled among equals.

Or the Produced, the Perfect Contemplation,

The Obstruction to Wisdom and Non-Awakening,

Awakening Fully and the Seed-Treasury—

Such are the ten kinds of names.

Though employed differently according to their meanings,

They are but the single darkness of ignorance.

Treatise: Generally speaking, the many kinds of canonical scriptures collectively set forth ten kinds. What are the ten?

First is the abiding ground of seeing the single locus.

Second is the abiding ground of endlessly repaying kindness.

Third is the abiding ground without beginning but with an end.

Fourth is the abiding ground of unequaled production.

Fifth is the abiding ground of the produced.

Sixth is the abiding ground of perfect contemplation.

Seventh is the abiding ground of obstruction to wisdom.

Eighth is the abiding ground of non-awakening.

Ninth is the abiding ground of full awakening.

Tenth is the abiding ground of the seed-treasury.

These are called the ten. Although there are these ten names, there is only one essence; they are distinguished in usage according to their meanings. This should be clearly contemplated. The abiding ground of seeing the single locus is a distinction in terminology and meaning; what, then, is its characteristic?

The verse says:

When prajna-wisdom is perfected,

One directly sees the single Dharma-realm;

The essence of ignorance suddenly vanishes,

Therefore it is called seeing the single locus.

Treatise: When the Vajra-mind has reached completion, wisdom is not yet complete, though merit and virtue are subtle and wondrous; the single mind, the place of ultimate truth, has not yet been attained. It is as though fundamental ignorance has not yet been left behind. When, together with the myriad practices, one reaches the fruition-stage, if the prajna of initial awakening becomes distinctly and clearly manifest, the originally inherent merits and virtues become fully and perfectly complete, and one directly sees within the single Dharma-realm the place where the mind abides securely. Fundamental ignorance is suddenly severed and remains no more. Therefore this delusion is called seeing the single locus. The Scripture Spoken by the Youth Radiant Adornment says:

Furthermore, there is a delusion that no sravaka, pratyekabuddha, or even bodhisattva of the Ten Grounds can sever. It is called the abiding ground of the ignorance of seeing the single locus. One who realizes the single Dharma-realm through this abiding ground and is pure and awakened can then sever and eliminate it. As for the abiding ground of endlessly repaying kindness, although its terminology and meaning are distinct, what is its characteristic?

The verse says:

All the immeasurable Buddhas

Repay the kindness of ignorance;

Throughout the endless future,

Thus it is called kindness without end.

Treatise: All Buddhas throughout the ten directions and the three periods repay the kindness of ignorance until the end of the future, without ever exhausting it. Why is this? Because all awakened ones take ignorance as the conditioned cause through which the unconditioned is produced, thereby attaining the fruit that fully adorns the Dharma-body. The Scripture of Original Purity says:

Manjusri then addressed the Buddha: “World-Honored One, throughout immeasurable kalpas, you did not spare body or life, but eradicated all evil, cultivated all good, perfected causal practices, adorned the ocean of the nature, delighted in sovereign freedom, and attained unobstructed virtuous functions. For what cause and condition do you say, ‘I have received such abundant kindness that, even to the end of the future, I could never repay it completely’?”

The Buddha said: “Through ignorance, taking it as the substance, I accomplished the path of perfect awakening. Therefore I say that I have received an exceedingly great and weighty kindness, which throughout kalpas as numerous as dust motes can never be repaid completely.” This is the meaning intended. Thus the abiding ground of ignorance is also called the abiding ground of endlessly repaying kindness. As for the abiding ground without beginning but with an end, although its terminology and meaning are distinct, what is its characteristic?

The verse says:

Past kalpas are without limit,

But in the future it will not be endless;

Because of this cause and condition,

It is called beginningless but ending.

Treatise: When fundamental ignorance is traced back into the past, it has no original limit; therefore it is called beginningless. When it is pursued into the future, however, it is ultimately interrupted; therefore it is called having an end. The Prajnaparamita says:

The pure wisdom of initial awakening has a beginning but no end. The abiding ground of ignorance has no beginning but has an end. As for the abiding ground of unequaled production, although its terminology and meaning are distinct, what is its characteristic?

The verse says:

Surpassing afflictions as numerous as the sands of the Ganges,

Without before or after, all at once,

They arise fully and completely;

Thus it is called inexpressibly unequaled production.

Treatise: Fundamental ignorance possesses supreme power. Afflictions exceeding the sands of the Ganges arise together at one time, without before or after. Therefore it is called unequaled production. The Scripture of the Essential Nature says:

Just as Papiyan, the heavenly Mara dwelling in the Heaven of Great Sovereignty, is supremely free and endowed with physical power, longevity, and retinues, so too is the abiding ground of the great power of unequaled production: coarse and subtle states, earlier and later, arise and develop simultaneously, without before or after. As for the abiding ground of the produced, although its terminology and meaning are distinct, what is its characteristic?

The verse says:

“Production” means the three kinds of production;

“Attainment” means establishment and accomplishment.

That ignorance establishes them,

Therefore it is called the produced.

Treatise: “Production” refers to the characteristics of the three kinds of production. “Attainment” has two meanings. What are the two? The first is the meaning of establishment; the second is the meaning of accomplishment. Fundamental ignorance can skillfully establish those three kinds of characteristics. Therefore it is called the abiding ground of the produced. The Scripture of the Ten Kinds of Deluded Conceptions says:

Relying upon mutual coexistence, the child subsequently arises, and this is called a ground. Because it has no essence of its own, it is called the produced. As for the abiding ground of perfect contemplation, although its terminology and meaning are distinct, what is its characteristic?

The verse says:

The essence of fundamental ignorance

Is not entirely exhausted when the Vajra-stage is completed;

It must await the stage of perfect fruition,

Therefore it is called perfect contemplation.

Treatise: When the Vajra-mind reaches completion, fundamental ignorance still seems to remain and has not been exhausted. It must await the stage of perfection before being severed and entirely eliminated. Therefore it is called the abiding ground of perfect contemplation. The Scripture of Unsurpassed Bodhi says:

Fundamental ignorance awaits the ultimate path; this is called perfect contemplation. The discursive consciousnesses gradually disappear in accordance with each stage; this is called partial contemplation. As for the abiding ground of obstruction to wisdom, although its terminology and meaning are distinct, what is its characteristic?

The verse says:

It obstructs wisdom of all modes,

And opposes worldly comprehension;

Their true distinction is exceedingly profound,

Therefore it is called obstruction to wisdom.

Treatise: Fundamental ignorance is truly dark, while wisdom of all modes is manifestly and truly luminous. The distinction between these characteristics of light and darkness is indeed exceedingly profound. Therefore it is called the abiding ground of obstruction to wisdom. The Scripture of Extremely Profound Causes and Conditions says:

The profound obstruction of the afflictions and the wisdom of true essence have clearly distinct characteristics; therefore the former creates an obstruction. The obstruction to prajna-wisdom and subsequently attained wisdom have exceedingly different characteristics and therefore create an obstruction. And so forth, as extensively explained. As for the abiding ground of non-awakening, although its terminology and meaning are distinct, what is its characteristic?

The verse says:

Since beginningless time,

The three bodies of bodhi have been complete,

And the four virtues of nirvana have been fulfilled;

Yet beings cannot awaken—thus, non-awakening.

Treatise: Since beginningless time, all sentient beings have fully possessed the three bodies and perfectly fulfilled the four virtues. Their intrinsic nature is pure and free from bondage, yet because of ignorance they neither know nor awaken. Therefore it is called the abiding ground of non-awakening. The Great Fundamental Sangha Scripture says:

Prajna without wisdom and the discursive consciousnesses are precisely the absence of wisdom; fundamental ignorance is precisely non-awakening. Therefore non-awakening is awakening. And so forth, as extensively explained. As for the abiding ground of full awakening, although its terminology and meaning are distinct, what is its characteristic?

The verse says:

It is not the sphere of those on the Ten Grounds,

Still less that of petty ordinary beings;

Only the Great Awakened One knows it fully,

Therefore it is called full awakening.

Treatise: Even bodhisattvas of the Ten Grounds cannot exhaustively know fundamental ignorance; how much less could petty ordinary beings skillfully understand it? Only the Great Awakened One comprehends it completely, without omission. Therefore it is called the abiding ground of full awakening. The Ratnakuta Scripture says: “It is known only within the Buddha’s sphere; others cannot understand it, for the Buddha has fully awakened to ignorance.” As for the abiding ground of the seed-treasury, although its terminology and meaning are distinct, what is its characteristic?

The verse says:

Ignorance is like a great ocean,

Gathering and retaining the afflictions;

It is also like a seed,

Therefore it is called the seed-treasury.

Treatise: Beginningless ignorance firmly grasps the afflictions and provides them a resting place, just as various seeds are securely preserved and then produce sprouts. Therefore it is called the seed-treasury ground. The Root Scripture says:

Those seeds resemble Indra’s net. For what reason is it called the Abiding Ground? What are the distinctions in the meaning of the term and the characteristics thereof?

The verse says:

The power of ignorance is truly great,

Sustaining all defiled dharmas;

As the earth sustains four kinds,

It is therefore called the Abiding Ground.

Treatise: Fundamental ignorance possesses exceedingly great power and is well able to sustain all defiled dharmas, just as the great earth possesses mighty strength and bears four kinds of heavy burdens. Therefore, it is called the Abiding Ground. What are the four? First, the great oceans; second, the mountains; third, grasses and trees; and fourth, sentient beings. These are called the four. The Śrīmālā Sūtra says:

“World-Honored One, such is the power of the abiding ground of ignorance. In relation to the four abiding grounds of attachment, the power of the abiding ground of ignorance is exceedingly great.” And so forth, as extensively explained.

The divergent explanations and correspondences of the Scriptural Conformity Approach have already been discussed. Next, the Expository Approach will be explained separately and in due order. The meaning of what was stated is not yet clear.

In general, what precedes and follows has not yet been completely understood. From this point onward, explanation and clarification are given. First, fundamental non-enlightenment is explained; afterward, the differentiated retinue of non-enlightenment will be explained.

The extensive discussion is here abbreviated. This should be carefully contemplated. The statement, “Because one does not truly understand the single Dharma of true suchness, the unenlightened mind arises,” reveals the fundamental causes and conditions through which non-enlightenment arises.

Through what causes and conditions, then, does fundamental non-enlightenment arise? Because there is nonconformity, what exists arises. In regard to these dharmas, what is nonconformity?

Within three dharmas, there is nonconformity. What does “nonconformity” mean? It means contradiction and opposition.

What are the three dharmas? First, the single Dharma of true knowing; second, the single Dharma of true suchness; and third, the single Dharma of the one mind. These are called the three.

The single Dharma of true knowing means complete enlightenment, namely, the wisdom capable of realization. The single Dharma of true suchness means the principle of equality, namely, the object realized. The single Dharma of the one mind means the one Dharma-realm, namely, the essential basis upon which they rely.

Because all three of these dharmas are contradicted, ignorance can arise. Therefore, it is generally said that because one does not truly know the distinct single Dharma of true suchness, the unenlightened mind arises. All three kinds of dharmas retain the designation “one” and never relinquish it.

Therefore, each is called “one.” From this point onward, the retinue is discussed briefly.

The phrase “in relation to this thought” reveals differentiated ignorance. That is, once the principal element has been established, its entire retinue comes into existence. From this point onward, there are two approaches.

What are the two? First, the approach of attributing virtues to the illusory, wherein the illusory has no power; second, the approach of presenting the deluded to reveal the true, wherein the deluded has no power. The approach of attributing virtues to the illusory means that all ignorance, when traced back to its fundamental essence and characteristics, is established in dependence upon original enlightenment.

It is like a person who becomes lost by relying upon a road in order to travel. If there were no road, there could be no becoming lost. Likewise, the root thought has no intrinsic characteristic and is not apart from original enlightenment.

It is like a lost person who becomes confused in dependence upon directions; apart from directions, there could be no confusion. Sentient beings are likewise: it is because they rely upon enlightenment that they become deluded; apart from the nature of enlightenment, there could be no non-enlightenment.

The approach of presenting the deluded to reveal the true means that the Dharma-body and prajna cannot manifest themselves by themselves, but await non-enlightenment, after which the complete meaning of their names is first extolled. It is also like a strong and vigorous man among soldiers, who afterward attains an exalted rank. Since the root of existence is the deluded conceptualizing of the unenlightened mind, one should understand that the term “true enlightenment” is spoken in relation to it. Apart from the unenlightened mind, there would be no true enlightenment whose intrinsic characteristic could be discussed.

The approach of the abiding ground of fundamental ignorance has now been explained. Next, the approach of the retinue of the abiding ground of ignorance will be discussed in due order. Within this explanation, there are two kinds. What are the two? First, the approach revealing the subtle retinue; second, the approach revealing the coarse and weighty retinue. What is the first approach?

The text states: Furthermore, in dependence upon non-enlightenment, three kinds of characteristics arise, corresponding to and inseparable from that non-enlightenment. What are the three? First is the characteristic of the karma of ignorance. Because it depends upon non-enlightenment, the mind moves, and this is called karma. Enlightenment is unmoving; movement entails suffering, for the result is not separate from its cause. Second is the characteristic of the perceiving subject. Because it depends upon movement, it is able to perceive; without movement, there is no perception. Third is the characteristic of the objective realm. Because it depends upon perception, the deluded objective realm manifests. Apart from perception, there is no objective realm.

Treatise: In general, this passage contains two kinds of approaches. What are the two? First, the approach of general indication and brief presentation; second, the approach of detailed indication, explanation, and complete establishment.

The first approach states that, because they depend upon non-enlightenment, three kinds of characteristics arise that correspond to and are inseparable from that non-enlightenment. This reveals that the characteristics, whose essential power is not yet evident, are thereby established. Moreover, that essence receives and sustains those not-yet-evident characteristics as branches and leaves, enabling them to abide.

It is like father and son depending upon each other and thereby becoming established. Therefore, they are said to correspond to and be inseparable from one another. If this is so, then from the eighth bodhisattva bhumi onward, should ignorance be eliminated so that those bodhisattvas are identical with wondrous enlightenment?

This is not so. Only the coarse characteristics are eliminated; the three subtle characteristics have not yet been eliminated.

From this point onward, the second approach is explained. Among these three characteristics, the first, the characteristic of karma, contains distinctions involving the perceiving, the perceived, perception, and the absence of perception. The mind-king and the dharma of thought cannot be separated.

It is designated “karma” solely in terms of flowing, stillness, movement, and purity. Such flowing and movement arise solely from non-enlightenment. Thus, enlightenment is unmoving, whereas movement entails suffering.

Why is this so? The initial result, the characteristic of karma, is not separate from ignorance, which is the initial cause. As stated in the first root passage: “The characteristic of the karma of ignorance depends upon non-enlightenment; therefore, the mind moves, and this is called karma.

Enlightenment is unmoving; movement entails the result of suffering, and the result is not separate from its cause.”

The second, the characteristic of turning, takes the thought of the characteristic of karma as its basis, turns to produce conditions, and, through its flowing activity, becomes the characteristic of discernment. If there were no characteristic of karma and no distinct stage of moving thought, there would be no discerning characteristic of turning as the perceiving aspect. Because it depends upon this movement to produce that turning, it is called the characteristic of turning. As stated in the second root passage: “The characteristic of the perceiving subject depends upon movement and therefore is able to perceive; without movement, there is no perception.”

The third, the characteristic of manifestation, takes discerning transformation as its basis. The objective realm of conceptual proliferation manifests in full, and, by taking the objective aspect as its condition, it becomes completely established and continuously extends throughout. Apart from the distinct stage of the discerning, perceiving aspect of consciousness, there would be no objective realm of sensory objects to serve as its condition. Depending upon this perception, that objective aspect becomes manifest and differentiated, just as various colored images become visible by relying upon a bright mirror. Therefore, it is called the characteristic of manifestation.

Thus, all three characteristics of the objective realm depend upon perception; therefore, the deluded objective realm manifests. Apart from perception, there is no objective realm whatsoever. These three characteristics differ only in designation; all of them refer solely to this consciousness, which has already been extensively explained above.

Here, the first three characteristics are able to be identical in substance and without differentiation. Among them there is only the ability to see, yet there is nothing seen. Thereafter, perceiver and perceived become fully and perfectly complete.

What else, then, is there concerning fundamental ignorance? What is the matter in doubt? The intrinsic nature of ignorance is lack of clear knowing; therefore, it is said that the essence of mind does not move.

Generally speaking, at that time it is called ignorance. Yet this is not so. Why?

Because all three, though spoken of separately, depend upon non-enlightenment; therefore, when the mind moves, it is called karma. If this movement is said to be the stage of karmic consciousness, then it is not ignorance. Yet this, too, is not so.

Why? The section on direct perception says that because one does not penetrate the one dharmadhatu, the mind is not in correspondence, and thoughts consequently arise; hence it is called ignorance. That movement and arising are two, and both are said to be produced in this way by karmic consciousness; they are not that ignorance itself.

Why? Fundamental ignorance is that which is able to move and able to give rise. What moves in accordance with it and arises in accordance with it is precisely karmic consciousness.

Understood in this sense, there is no contradiction. If the intrinsic nature of fundamental ignorance is thus, how can it move the essence of mind and give rise to various thoughts? This is exceedingly difficult to comprehend fully.

The Ten Grounds are not the domain of the Three Worthies and therefore cannot be fathomed by comparison. Only a Buddha completely understands this, and one must not speak falsely. Nevertheless, relying upon the sutras, provisional language and an emphatic designation are employed, calling it non-enlightenment.

When the relevant causes and conditions are obtained and explained in due sequence, the matter will naturally become clear. The karmic characteristic and subtle thought are difficult to distinguish. Characteristic and objective realm cannot be differentiated; through what causes and conditions, then, does movement occur, and what is this karmic characteristic explained to be?

This, too, must not be discussed falsely. Yet, relying solely upon the sutras, it is designated as follows: The karmic characteristic of the fundamental consciousness cannot discern what is produced, and there is nothing whose production can be discerned. It cannot be analyzed and cannot be separated. It is called Jianma solely with reference to stillness and movement, stability and continual flowing. If any beings offer numerous divergent statements, these are merely frivolous words. Ultimately, they understand nothing whatsoever.

The gate revealing the subtle retinue has already been explained. We shall now successively explain the gate revealing the coarse and weighty retinue.

The text states: Moreover, because objective realms serve as conditions, six kinds of characteristics are produced. What are the six?

First is the characteristic of cognition: depending upon objective realms, the mind arises and discriminates what is agreeable and what is disagreeable.

Second is the characteristic of continuity: depending upon cognition, sensations of suffering and pleasure arise. The mind gives rise to thoughts corresponding to them, without interruption.

Third is the characteristic of grasping: depending upon continuity, one takes thoughts of objective realms as conditions, clings to what is pleasurable, and the mind gives rise to attachment.

Fourth is the characteristic of assigning names: depending upon deluded grasping and discrimination, one provisionally establishes the characteristics of names and words.

Fifth is the characteristic of generating karma: depending upon names and words, one seeks after names, grasps and becomes attached to them, and then creates various kinds of karma.

Sixth is the characteristic of suffering bound by karma: depending upon karma, one undergoes its fruits and is not free.

The treatise says: These six characteristics all belong to the sphere of mental consciousness and do not lie outside the dharma of consciousness. Why is this? Because all the great sutras teach in this manner. Upon which sutra is this classification and explanation based? It is precisely the Lankavatara Sutra. What is taught in that sutra? In the section concerning the distribution and transmission of the teaching, the Lankavatara Sutra says:

Just as the waves of the great ocean

Are all driven by a powerful wind,

Great waves surge and form billows,

Never for a moment coming to rest.

The ocean of storehouse consciousness ever abides,

Stirred by the wind of objective realms;

The manifold waves of consciousness

Change and arise in ceaseless succession.

Blue and red, colors of every kind,

Milk, jewels, and rock honey,

Faint fragrances, flowers, and fruits,

The sun and moon together with their radiance—

They are neither different nor not different.

Ocean water rises to form waves;

The seven consciousnesses are also thus,

Arising when mind and conditions unite.

Just as ocean water changes

And manifold ocean waves roll,

The seven consciousnesses are also thus,

Arising when mind and conditions unite.

Just as ocean water changes

And manifold ocean waves roll,

The seven consciousnesses are also thus,

Arising when mind and conditions unite.

There, within that storehouse consciousness,

The manifold consciousnesses turn and move;

That is, by means of mental consciousness,

The characteristics and meanings are contemplated.

The indestructible characteristics are eight;

The absence of characteristics is itself without characteristic.

Relying upon this scriptural passage, the six characteristics are explained as arising. What meaning is now clarified through the words of this sutra? It is intended to reveal that the great, ocean-like nature of manifest consciousness constantly abides in itself. Yet because it is swept along and disturbed by the wind of the objective realms of the six sense objects, it becomes the internal cause constituting the substance of the seven kinds of evolving consciousness that manifest. The objective realms of the six sense objects serve as external conditions, together producing those six kinds of coarse and weighty characteristics, as the sutra says:

Just as the waves of the great ocean

Are all driven by a powerful wind,

Great waves surge and form billows,

Never for a moment coming to rest.

The ocean of storehouse consciousness ever abides,

Stirred by the wind of objective realms;

Those manifold waves of consciousness

Change and arise in ceaseless succession.

What is called the wind of objective realms? What is the form of this wind? Blue, yellow, and other colors are able to arouse visual consciousness.

Precious stones and jewels produce many kinds of pleasing sounds, which are able to arouse various auditory consciousnesses. Sandalwood powder, burning incense, and their many fragrances arouse olfactory consciousness. Mucilinda stone, honey, and various soft garments, together with delightful objects that give rise to pleasure, arouse tactile consciousness.

Sweet, bland, and all other flavors, each arising according to its source, cause gustatory consciousness to arise. Flowers and leaves in the present, fruits in the future, and many other dharmas are objects of the mind. According to the consciousness concerned, it is able to take an objective realm as its condition and give rise to mental consciousness.

In the words of this passage, consciousness takes up its sense objects and is able to examine and observe them. That manas consciousness is precisely the subtle stage of mental consciousness, not a separate substance comparable to the ear. Thus, the six sense objects are able to stir the essence of mind and cause it to become scattered and disordered.

Because they resemble a powerful wind, they are called wind, as the sutra says:

Blue and red, colors of every kind,

Milk, jewels, and rock honey,

Faint fragrances together with flowers and fruits.

Are these seven consciousnesses identical to or different from the storehouse consciousness? They are neither identical nor different, transcending both alternatives. Just as the sun and its radiance, or water and its brightness, are neither identical nor different, so too the seven consciousnesses and storehouse consciousness are neither identical nor different. This meaning is likewise so, as the sutra says:

The sun and moon together with their radiance—

They are neither different nor not different.

Ocean water forms waves;

The seven consciousnesses are also thus,

Arising when mind and conditions unite.

From where, then, do these seven consciousnesses come and enter the storehouse consciousness to constitute seven kinds? When the process of flowing and turning arises and moves without cessation, it is called the seven consciousnesses. They do not emerge from within, come from without, or arrive from somewhere in between. It is solely the substance of storehouse consciousness transforming into the seven consciousnesses, just as ocean water transforms into waves, as the sutra says:

Just as ocean water changes

And manifold waves roll,

The seven consciousnesses are also thus,

Arising when mind and conditions unite.

There, within the domain of storehouse consciousness,

The manifold consciousnesses turn and move;

For, by means of that mental consciousness,

The various meanings and characteristics are contemplated.

Thus, the manifesting consciousness and the seven evolving consciousnesses constitute eight kinds of consciousness. Yet do they possess the marks of arising and ceasing, impermanence? Or do they possess the mark of ultimate reality, the mark of abiding permanence?

These eight consciousnesses have all existed since beginningless time. The three realms do not move, and the four marks do not change; they truly and permanently abide, their self-nature is pure, and these are indestructible marks. They are perfectly and completely endowed, without any deficiency whatsoever, and thus, together with all virtues, they are identical with the Dharma realm; therefore, there are not two marks.

Because there are not two marks, there is only one mark. Because there is only one mark, there is furthermore no marklessness. All is without marks.

Therefore, marklessness is itself also without marks, as the sutra states:

There are eight indestructible marks; marklessness, moreover, is also without marks. Which consciousness does this Lankavatara Sutra intend to elucidate? There are two approaches. What are the two? The first is the approach of concise exposition; the second is the approach of extensive exposition. Within these two approaches, there are again three distinct explanations. What are these distinct explanations?

One recension of the circulated Lankavatara Sutra states:

“Mahāmati, concisely stated, there are three kinds of consciousness; extensively stated, there are eight kinds of marks. What are the three? They are the true consciousness, the manifesting consciousness, and the consciousness that discriminates objects.”

Another recension of the Lankavatara Sutra states:

“Mahāmati, extensively stated, there are eight kinds of consciousness, but concisely stated, there are two kinds of consciousness. What are the two? The first is the discerning consciousness, and the second is the consciousness that discriminates objects.”

Yet another circulated recension of the Lankavatara Sutra states:

“Mahāmati! Concisely stated, there are four kinds of consciousness, and extensively stated, there are seven kinds of consciousness. What are the four? They are the karmic consciousness, the evolving consciousness, the manifesting consciousness, and the consciousness that discriminates objects.”

Thus, these three sutras all state what is true and should therefore be relied upon. As for such Lankavatara texts as the Nidāna Lankavatara, the Śāla Lankavatara, and the Paśita Lankavatara, these together with four kinds of sutras are spurious teachings. Therefore, they should not be relied upon. One should now rely upon the Great Recension of the Lankavatara, comprising one hundred and six thousand Uddāna verses. The differing marks in the three sutras are established and explained together. They should be examined and adjudicated successively in this manner.

In the first sutra, the first, the true consciousness, properly refers to fundamental ignorance perfuming the true mind of original enlightenment. The second, the manifesting consciousness, is precisely the manifesting mark of the ālaya-consciousness. The third, the consciousness that discriminates objects, is precisely the mental consciousness.

Its subtle aspect is the manas-consciousness. Why does this sutra identify the subtle aspect of mental consciousness as the manas-consciousness? Among the three subtle aspects are the karmic consciousness and the evolving consciousness.

Therefore, they are omitted in the concise exposition and not explicitly shown. There are two approaches here. What are the two?

The first is the approach of citing two to reveal three, thereby completing the enumeration; the second is the approach called Suất Thương Đạt Hạ, which completes the enumeration. What is the first approach? It means that the coarse is conspicuous and strong, whereas the subtle is weak.

What does this mean? Among the three subtle aspects, the coarse one is precisely the manifesting consciousness. Among the other seven consciousnesses, the strong one is precisely the mental consciousness.

By citing the coarse manifesting consciousness, the subtle karmic and evolving consciousnesses are revealed. Although only the manifesting consciousness is mentioned, by citing the strong mental consciousness, the weak manas is indicated. Although it is spoken of as mental consciousness, this is merely a concise statement, and its meaning is fully conveyed to the listener.

This is called the approach of citing two to reveal three, thereby completing the enumeration.

What, then, is the latter approach? What is heard implicitly encompasses what comes before and after, thereby completing the terminology. What does this mean?

According to the wording of the sutra passage, the consciousnesses possess three kinds of marks: the evolving mark, the karmic mark, and the true mark. The first, the evolving mark, is the evolving consciousness included among the three subtle aspects. The second, the karmic mark, is the karmic consciousness included among the three subtle aspects.

The third, the true consciousness, is the manas-consciousness included within the subtle aspect of mental consciousness. In this sutra passage, as in the passages below, the terminology and doctrinal meaning are complete; hence it is called the approach of attaining what is above through what is below, thereby completing the enumeration. In this sutra there are eight kinds of consciousness: the ālaya-consciousness, manas, mental consciousness, and the five sensory consciousnesses.

These are called the eight. How are eight constituted? One mental consciousness is divided into seven kinds.

In the sutra, the first, the discerning consciousness, is precisely the manifesting mark of the ālaya-consciousness. The second, the consciousness that discriminates objects, is precisely the mental consciousness. As explained above, it is also said to be manas.

In the first sutra it is called the true mark. In this sutra it is called the consciousness of the wisdom-mark. The names differ, but their meaning is the same.

In the stage of manas, wisdom is the first mental factor; because it discriminates sensory objects, it is called the consciousness of the wisdom-mark. Thus, when cognition takes an object as its cognitive object, it forms an understanding of its true mark and then evolves; hence it is called the true mark. The eight consciousnesses herein are as already clarified above.

In the latter sutra, there are four kinds of consciousness-dharmas. The wording makes them clear, so they are not discussed here in this concise exposition.

When seven consciousnesses are spoken of, the manas and the mental consciousness are combined into one. Although their coarse and subtle aspects are distinct, they are only one consciousness. The Sutra of the Dharma Realm and the Turning of the Dharma Wheel states:

“When the sixth, the mental consciousness, discriminates the realms of the six sensory objects, it necessarily relies upon manas as its fundamental support, and only thereafter can it arise. Therefore, mental consciousness is that which is capable of relying, while the manas-consciousness is the support upon which it relies; that which relies and that upon which it relies are not of one kind.”

Why, then, is it now said that they are one in essence and without distinction? The sutras have different intentions, and so they render them non-different. That sutra establishes their distinct kinds, whereas the present sutra establishes their sameness. What passage clearly shows that manifest cognition and the consciousness that discriminates objects do not rely upon manas in order to arise? This is already clearly stated in the Lankavatara Sutra. Why does that sutra speak thus? A circulated recension of the Lankavatara states:

“Mahāmati, the consciousness that discerns objects and the consciousness that discriminates objects—these two kinds of consciousness are without distinction and successively serve as causes for one another.”

Another circulated recension of the Lankavatara states:

“Mahāmati! The manifesting consciousness and the consciousness that discriminates objects—these two, in their destructible and indestructible marks, alternately serve as causes for one another.”

From this passage it is further clear that the mental consciousness, although it takes the manifesting mark of the ālaya-consciousness as its inner support for arising and evolving, does not rely upon manas.

Furthermore, the Great Recension of the Lankavatara Sutra states:

“At that time, Bodhisattva Sublime Adornment addressed the Buddha, saying: ‘As for the coarse mark and the subtle mark of mental consciousness, what does mental consciousness take as its cause, and what does it take as its condition, so that it continues to evolve?’

“The Buddha said: ‘Coarse and subtle mental consciousness takes the mirror-like manifesting consciousness as its cause. It takes the realms of the six sensory objects as its conditions, and thus continuously evolves.’”

This is the meaning of the passage.

The doctrine that the seventh, manas, takes the realms of the six sensory objects as its cognitive objects and evolves is thereby established. Why is this so? The Gāthā Sutra states:

“Stirred by the winds of the sensory realms, the seven consciousnesses evolve like waves.”

Furthermore, if there are sentient beings, the manifesting consciousness is itself the manas-consciousness. Therefore, it takes mental consciousness as its cause. Could any words surpass this as a guiding principle?

The root scripture has already been explained. Now it will be interpreted according to the treatise. That is, this passage contains two approaches.

What are the two? The first is the approach of a general outline and brief indication; the second is the approach of detailed analysis and complete exposition. “Because there are objective conditions, six kinds of characteristics arise again.” This is the first approach.

What meaning does this passage seek to clarify? It means that consciousness, together with the six kinds of coarse characteristics, arises by taking as its conditions the objects of the six sense-fields within the consciousness that manifests objects as in a mirror. The consciousness that manifests objects as in a mirror takes these as supporting causes, thereby continuing for a long time and fully undergoing transformations.

How is this so? Although it is said that objects are taken as conditions, it is not said that the fundamental consciousness is taken as the cause. Because the meaning of the characteristics is already clear, it was stated only briefly.

This principle is not nonexistent. If manifesting consciousness is itself manas, then it is closely depended upon by consciousness, just as consciousness depends upon the faculty of mind. The interpretation of this meaning has two intentions.

What are the two? The first is exclusion; the second is acceptance. Exclusion means excluding a distinct category.

Acceptance means accepting alaya-manas. Thus, when the inquiry reaches dharma-manas, this principle will become clear of itself in the explanation. From this point onward, the two approaches are explained.

Among these six characteristics, the first pair concerns attachment to dharmas. The second pair concerns attachment to self; the third pair concerns the distinct characteristics of karmic causes and their resultant retribution. Furthermore, they are severed from the second bhumi onward.

Among the two, they are severed at the three stages of the worthy ones. The last are abandoned through the twenty levels of faith. Furthermore, the first two are subtle characteristics, while the latter four are coarse characteristics.

Furthermore, the first alone is a subtle characteristic, while the latter five kinds are coarse characteristics. Furthermore, the first five are subtle characteristics, while the final one is a coarse characteristic. Furthermore, all six characteristics are coarse characteristics.

Furthermore, all six characteristics are neither subtle characteristics nor coarse characteristics. Thus, one should examine and contemplate them successively.

The approach revealing the retinue of coarse and weighty characteristics has already been explained. Now, in due sequence, the approach revealing the existence of ignorance and resolving doubts will be explained.

The text states: It should be understood that ignorance is capable of producing all defiled dharmas, and that all these defiled dharmas are characteristics of non-enlightenment.

The treatise explains: This passage contains two approaches. What are the two? The first is the approach directly indicating what exists; the second is the approach explaining the characteristics and resolving doubts. What is the first approach?

The verse states:

Just as, upon seeing a tree’s root,

One should know that branches and leaves exist,

So, upon seeing these afflictions,

One knows that ignorance exists as well.

The treatise explains: It is just as when a person sees a grove of trees and thereby knows with certainty that branches and leaves of various kinds exist. Upon seeing all the afflictions, one knows that ignorance exists; the meaning is likewise. Because it is the root, one should understand that ignorance is capable of producing all defiled dharmas. What, then, is the meaning of the latter approach?

It means that some beings give rise to the following doubt: Although ignorance is one, defiled dharmas are immeasurable. How could a single ignorance produce so many afflictions? Thus, a mind of disbelief arises.

To resolve this doubt, one should reason as follows. Just as a single branch produces immeasurable and boundless flowers, fruits, and leaves, so it is with the afflictions. Fundamental ignorance is also like this.

Although there is only one ignorance, it is capable of producing all the immeasurable and boundless afflictions and defiled dharmas. How can it be known that all afflictions are produced by ignorance? It is because all those defiled dharmas are characteristics of non-enlightenment.

Once this statement is understood, that doubt immediately dissolves. Since fundamentally all defiled dharmas are characteristics of non-enlightenment, the root discussed above is precisely ignorance, which has already been briefly explained. From this point onward, all defiled and pure dharmas are comprehensively gathered and set forth through the two approaches of sameness and difference, thereby revealing the original intention behind the composition of this true treatise.

What are their characteristics?

The text states: Furthermore, enlightenment and non-enlightenment each possess two kinds of characteristics. What are the two? The first is the characteristic of sameness; the second is the characteristic of difference.

The characteristic of sameness means that various kinds of tiles and bricks are alike in having the essential characteristic of minute particles. In the same way, undefiled qualities, ignorance, and the various illusory activities all share the nature and characteristics of true suchness. Therefore, a scripture states, on the basis of this meaning: All beings, from beginning to end, eternally abide; they enter nirvana, bodhi, and all dharmas.

No characteristic of cultivation can be perceived, nor can such a characteristic be produced; ultimately, nothing can be attained. It is also like a characteristic without substance that can nevertheless be perceived. Yet the visible characteristics of form are produced in accordance with defiled, illusory karma; they do not reveal that the intrinsic nature of form is not empty, for it cannot be perceived by the characteristic of wisdom.

The characteristic of difference means that various kinds of bricks and tiles are each dissimilar. In the same way, undefiled qualities and ignorance differ according to the distinctions of defiled illusion, and their defiled natures are therefore distinct.

The treatise explains: This passage contains two approaches. What are the two? The first is the approach of the characteristic of sameness; the second is the approach of the characteristic of difference.

In relation to ignorance, for what purpose is the approach of the characteristic of sameness established? It is established to reveal that all dharmas are solely the one true suchness and that no dharma exists outside it. This is the approach of true suchness.

In relation to ignorance, for what purpose is the approach of the characteristic of difference established? It is established to reveal that the one and only true suchness produces all dharmas, whose names are each distinct and whose meanings and functions are likewise dissimilar. This is associated with the approach of arising and cessation.

Upon which sutra are these two approaches established? It is the Sutra of Manjushri’s First Reply. What is taught in that sutra?

The sutra states as follows:

The Buddha asked Manjushri: “From time immemorial, without ever resting, you have traveled throughout the lands of the ten directions. What extraordinary things have you seen?”

Manjushri replied: “From time immemorial, I have seen nothing whatsoever; I have seen only minute particles.”

The Buddha asked again: “Throughout those hundreds of years, while dwelling in houses, did you not see the characteristics of the various tiles and bricks?”

Manjushri replied: “Although I saw minute particles, I did not see tiles or bricks.”

The Buddha asked again: “Did you truly not see earth, water, wind, fire, mountains, rivers, plants, forests, and all their various characteristics?”

Manjushri replied: “I truly did not see such characteristics; I saw only minute particles.” In this manner the Blessed One continued to ask and Manjushri continued to reply. After the Buddha had asked about hundreds of things, did Manjushri still see only minute particles?

Manjushri replied: “From time immemorial, I have never seen even minute particles.”

At that time, the Blessed One said to Manjushri: “Excellent! Excellent! You are a mahasattva capable of comprehending the one characteristic. To comprehend the one characteristic is to comprehend the Dharma of no characteristics. Manjushri! You alone are a worthy one who comprehends it in this way. On the basis of the approach of the one characteristic, all beings, from beginning to end, eternally abide; they enter nirvana, bodhi, and all dharmas, which cannot be perceived even by the characteristic of wisdom.” Bodhisattva Ashvaghosha relied upon this scriptural passage to establish the approach of the characteristic of sameness.

The passage has made the characteristic clear, so there is no need for extensive explanation. As for the approach of the characteristic of difference, that sutra states as follows:

The Buddha said to Shariputra: “When you behold the earth, what does your mind perceive it as forming?”

Shariputra replied: “I see this earth as mountains, rivers, forests, plants, deserts, soil, rocks, the sun, the moon, palaces, houses, and so forth. The characteristics of each kind possess distinct forms; therefore, their names differ and are not the same.”

The Buddha said: Your wisdom is still inferior, narrow, and limited. That mind has higher and lower aspects; therefore, such differences are perceived. It is not only you alone who sees in this way. All sentient beings are likewise. From this, all dharmas are likewise as well. The true and the deluded are intermingled; the defiled and the pure condition one another. Because their qualities differ, their forms and designations are each distinct. Names and characteristics are established in accordance with the minds of ordinary beings. Whether existent or not truly existent, all are illusory and conjured dharmas. And so forth, as extensively explained. Relying on this textual passage, seek its meaning, restate it, and establish the Gateway of Differentiated Characteristics.

The characteristics of the textual passage have already been clarified, so nothing further need be said. Of these two gateways, the content of the first should be examined and contemplated. It has already been explained above. The principal point here is that it is through the arising and cessation of mind, as the words and sentences have made clear. From this point onward, the causes and conditions will be discussed directly.

The text states: Furthermore, concerning the causes and conditions of arising and cessation, sentient beings turn and function in dependence upon mind, mentation, and consciousness. What does this mean? Speaking in terms of dependence upon the Alaya-consciousness, there is the arising of fundamental ignorance and non-awakening. It is able to perceive, able to manifest, and able to grasp objective realms, giving rise to thoughts in continuous succession. Therefore, it is called mentation. This mentation has five further names. What are the five?

The first is called karmic consciousness. This means that, through the power of ignorance, the mind moves without awakening.

The second is called turning consciousness. This means that, in dependence upon the movement of mind, it is able to perceive characteristics.

The third is called manifesting consciousness. Thus, it is able to manifest all objective realms, just as a bright mirror reflects various images. Manifesting consciousness is likewise. Whenever an object confronts it, it immediately manifests it, without before or after. At all times it apprehends them, and they arise as though constantly present before it.

The fourth is called discriminating consciousness. This means discriminating defiled and concentrated dharmas. Therefore, it is called continuous consciousness, because the thoughts associated with it are uninterrupted.

The Treatise says: From this textual passage, there are two gateways. What are the two? The first is the Gateway That Gathers the Meaning, Reveals the Tenet, and Gives Rise to Understanding. The second is the Gateway That Expounds According to the Text and Resolves Doubts. What is the meaning of the first gateway? Here, causes and conditions are of two kinds. What are the two? The first comprises the causes and conditions of unassociated arising and cessation. The second comprises the causes and conditions of associated arising and cessation. What are the characteristics of the first kind of causes and conditions?

The verse says:

That fundamental ignorance

Can follow the conditions of original awakening;

Each fully possesses causes and conditions,

And for the three unassociated states,

It directly produces causes and conditions.

These are the causes and conditions of subtle arising and cessation.

Apply mentation and contemplate;

Thus should this principle be understood.

The Treatise says: Fundamental ignorance follows the conditions of original awakening. Each cause and condition fully possesses two meanings. They can directly produce causes and conditions for the three kinds of unassociated defiled states; therefore, this is called the Gateway of the Causes and Conditions of Subtle Arising and Cessation. Its characteristics are fully set forth throughout this gateway, and this principle becomes evident of itself. Next are the further causes and conditions. What are their characteristics?

The verse says:

The substance of the mirror-like manifesting consciousness,

And the characteristics of the objective realms of the six sense-objects,

For the three kinds of associated states,

Can produce causes and conditions.

The Treatise says: The substance of the mirror-like manifesting consciousness and the objective realms of the six sense-objects, respectively, can produce causes and conditions for the three kinds of associated defiled dharmas; therefore, this is called the Gateway of the Causes and Conditions of Coarse Arising and Cessation. Within the substance of manifesting consciousness there is also the meaning of conditions; this should be examined and contemplated.

Furthermore, there are two kinds of causes and conditions. What are the two? The first comprises the causes and conditions of transformation at the root; the second comprises the causes and conditions of transformation at the branches.

Transformation at the root means that fundamental ignorance and the mind of original awakening are set forth, deludedly confronting the characteristics of the six sense-objects; thus, they possess the meaning of causes and conditions. Transformation at the branches means that the characteristics of karma and turning are set forth, operating deludedly within the three associated states; thus, they possess the meaning of causes and conditions.

Furthermore, there are two kinds of causes and conditions. What are the two? The first comprises causes and conditions proceeding from above to below; the second comprises causes and conditions proceeding from below to above.

Causes and conditions proceeding from above to below means that ignorance extends from the first to the last of its resultant effects. Each lower level joins its power to the next without exceeding this sequence, thereby producing causes and conditions. Causes and conditions proceeding from below to above means that resultant effects extend from the first to the last of ignorance.

Each higher level joins its power to the next without exceeding this sequence, thereby producing causes and conditions. Furthermore, all conditioned dharmas of arising and cessation do not abide for even a single ksana; therefore, they are without causes and without conditions. Furthermore, dharmas of causes and conditions are empty and have no master; their real intrinsic nature cannot be apprehended.

Moreover, no dharma can be apprehended. That which cannot be apprehended is itself again unapprehendable, as explained successively below; therefore, this should be examined, contemplated, and discerned.

The Gateway That Gathers the Meaning, Reveals the Tenet, and Gives Rise to Understanding has now been explained. Next, the Gateway That Expounds According to the Text and Resolves Doubts will be discussed. Within it are two gateways.

What are the two? The first is the Gateway of General Indication; the second is the Gateway of Extensive Explanation. The passage, “Furthermore, concerning the causes and conditions of arising and cessation, sentient beings turn and function in dependence upon mind, mentation, and consciousness,” constitutes the first gateway.

What meaning does this passage clarify? It seeks to reveal the distinction between that which is depended upon and that which is capable of depending. What is that which is depended upon?

It is the mind of original awakening. What is capable of depending? It is sentient beings.

To what dharmas does the term “sentient beings” refer? It refers to mentation and consciousness. Why are mentation and consciousness called sentient beings?

Mentation and consciousness arise through the collective accumulation of all sentient beings’ defilements. Therefore, they are called sentient beings. Originally, they have no distinct substance of their own; they merely depend upon mind as their substance.

Therefore, it is said that they turn and function in dependence upon mind.

The Gateway of General Indication has now been explained. Next, the Gateway of Extensive Explanation will be discussed. Within it are two sections.

First, the turning of manas is explained. After that, the turning of consciousness is explained. Can the characteristics of this textual passage be discerned?

What does this mean? The general gateway contains two kinds of turning. From this point onward, they will be explained in detail.

Upon which sutra is this gateway of the turning of mentation established? It is precisely the Sutra of Explicit Revelation. What is taught in this sutra?

The Sutra of Explicit Revelation states: Although the kinds of mind and consciousness are immeasurable, only the manas-consciousness turns and functions; there is no other dharma. Why is this so? Because this manas-consciousness fully possesses eleven meanings that have no locus of activity.

In that sutra, these eleven meanings are stated only in summary and are not separately explained. Therefore, the Treatise says: To make them distinct and perfectly clear, the full eleven names are set forth here. What are these eleven names?

The first is fundamental ignorance. The second is the characteristic of karma. The third is the characteristic of turning. The fourth is the characteristic of manifestation. The fifth is the characteristic of cognition. The sixth is the characteristic of continuity. The seventh is karmic consciousness. The eighth is turning consciousness. The ninth is manifesting consciousness. The tenth is discriminating consciousness. The eleventh is continuous consciousness.

This comprises eleven names. Thus, that root, relying upon the Alaya Consciousness, is said to contain ignorance, from which non-enlightenment arises; it is capable of seeing, manifesting, and grasping objective realms. Elaborating further, up to the fifth kind, it is called the Continuity Consciousness, because associated thoughts continue without interruption.

The Bendi Sutra states: The Great Manas Consciousness is fully endowed with twelve transformations. That upon which it relies—original enlightenment—is counted as one. How do the two terms “consciousness” and “characteristic” differ?

Are they separately established merely to increase the number? The numerical distinction is indeed considerable. What is the nature of this distinction?

It means that every member of the retinue of defiled dharmas has two meanings. What are the two? The first is the meaning of lucid understanding; the second is the meaning of obscurity and dullness.

The meaning of lucid understanding is that, relying upon ignorance, it flows and gradually deviates. According to the first approach, the designation “consciousness” is established; according to the latter approach, the designation “characteristic” is established. The distinction between these two approaches should thus be clearly understood.

Why is this so? It is called “consciousness” because it has the meaning of lucid discernment and therefore accords with original enlightenment. It is called “characteristic” because it differs from the fundamental meaning and therefore accords with ignorance.

Thus, the Sutra of the Eternally Abiding Buddha-Nature states: “How may it be clearly known that all sentient beings possess Buddha-nature?” The answer is: “Because all sentient beings possess mind-consciousness, it may clearly be known that they possess Buddha-nature.” Why is the Buddha called the Enlightened One? Because he is able to illuminate all dharmas perfectly. Within the bodies of sentient beings there is this enlightenment.

Therefore, all sentient beings possess discerning consciousness. What, then, does this mean? It has two meanings.

What are the two? The first is the meaning of root; the second is the meaning of body. “Root” means that which is capable of giving rise.

“Body” means that upon which something relies. What does this mean? It means that fundamental ignorance and original enlightenment conforming to defilement are each fully endowed with causes and conditions and mutually give rise to delusion in relation to one another.

How is this so? Original enlightenment together with ignorance gives rise delusively to the three consciousnesses: original enlightenment serves as the cause, and ignorance serves as the condition. Together, they give rise to those two delusions within the three characteristics: ignorance serves as the cause, and original enlightenment serves as the condition.

Why is this so? Because that which is intimate and proximate serves as the cause, while that which is distant serves as the condition.

Why was it stated above that the consciousness of the characteristic of discriminating wisdom and the characteristic of continuity is separately divided, whereas here in this passage it is said to be subsumed within the Manas Consciousness? It is in order to establish the Manas and Mental Consciousnesses. Although they are only a single essence, without two distinct differences, why, then, is the coarse portion omitted and not regarded as manas?

In truth, they are all manas, but since the principle had already been exhaustively explained, it was stated only in brief. Therefore, the sutra says that there is nowhere it does not operate, yet the transformation of mental consciousness is established separately in order to establish the Dharma approach of that which is able to rely and that upon which it relies. Through the decisive discernment of these three characteristics, the Manas should be understood extensively and clearly.

Furthermore, this is intended to reveal that the Alaya Consciousness is not fixed as Alaya, the Manas is not fixed as Manas, and Mental Consciousness is not fixed as Mental Consciousness, because none of them is fixed. The Storehouse Consciousness is Manas, and Manas is the Storehouse Consciousness; Mental Consciousness is the Storehouse Consciousness, and the Storehouse Consciousness is Mental Consciousness. Moreover, all are the Storehouse Consciousness; all are Manas; all are Mental Consciousness; and furthermore, all are empty.

Thus, they are not fixed. All are impermanent. Because they are impermanent, they are not true.

Because they are not true, all are illusory transformations. Because they are illusory transformations, their self-nature is empty and nonexistent. Because their self-nature is empty, they are definitively quiescent and extinguished.

Being quiescent and extinguished, they are quiescent and extinguished, and yet again quiescent and extinguished. The Vajrasamadhi Sutra states:

Bodhisattva Ksitigarbha said: “Inconceivable! Inconceivable! Altogether, seventy-five are unborn, eighty-six are quiescent and extinguished, and nine characteristics are empty and nonexistent. Existence is empty; emptiness is empty; emptiness exists.” And so forth, as in the passage above.

The Buddha said: “To speak of seeing is itself delusion. Why is this so? Because all the myriad existents are unborn and without characteristics. Fundamentally, they have no characteristics of their own, and all are utterly empty. The characteristics of all dharmas are likewise so. The bodies of all sentient beings are also so. The body never truly exists. How, then, could there be seeing?”

The approach of resolving doubts through explanatory discourse following the text has now been explained. Next, the approach concerning karmic continuity and distinctions in function will be discussed.

The text states: “Throughout immeasurable past lives, good and evil karma is preserved without being lost and is also able to bring to fruition, in the present and future, suffering, happiness, and their corresponding results, without any discrepancy. It can also cause one to recollect in the present events that have passed, and to remain unaware of and entertain deluded thoughts about the future.”

The treatise explains: This Continuity Consciousness has three meanings. What are the three? First, the meaning of retaining what has occurred without losing it; second, the meaning of bringing resultant effects to fruition; and third, the meaning of deluded reflection transforming according to conditions.

What is the first meaning? This Continuity Consciousness is able to initiate and permeate karma and afflictions that arose from ignorance in the past. All kinds of good and evil karma are able to generate the operative power of results.

As the root text states: “Throughout immeasurable past lives, that good and evil karma is preserved without being lost.” What is the meaning of this? This Continuity Consciousness is also able to initiate and permeate the afflictions that produce birth, thereby causing this karma to mature, and its determined karmic results to be established accordingly. As the root text states: “It is also able to bring to fruition, in the present and future, suffering, happiness, and their corresponding results, without any discrepancy.” What is the latter meaning?

This Continuity Consciousness ranges broadly over objects without changing, and its discrimination grows ever stronger. Having apprehended and cognized an object, it produces a mind of pleasure or displeasure. Toward an object presently before it, it intensifies either affection or aversion.

Regarding an object not yet clearly or fully known, it forms deluded calculations. As the root text states: “It can also cause one to recollect in the present events that have passed, and to remain unaware of and entertain deluded reflections about the future.” In this way, this consciousness causes the continuity of birth and death to remain unbroken. Therefore, it is called the Continuity Consciousness.

The approach concerning karmic continuity and distinctions in function has now been explained. Next, the Dharma approaches concerning the mind-only transformation of all dharmas will be discussed.

The text states: “Therefore, the three realms are false and illusory, created by mind alone. Apart from mind-consciousness, there are no objective realms of the six sense objects. What does this mean? Because all dharmas arise from the mind’s deluded thoughts, they come into being. All discrimination is the discrimination of one’s own mind. Mind does not see mind; mind is without any characteristic that can be apprehended. One should clearly understand that all the objective realms of the world abide entirely in dependence upon the deluded mind and ignorance of sentient beings. Therefore, all dharmas are like images in a mirror and have no real substance. They exist because of the deluded mind. Because mind arises, all dharmas arise; when mind ceases, all dharmas cease.”

The treatise states: What meaning does this passage elucidate? It seeks to reveal that all dharmas are merely transformations directed by the mind, and that there is no other dharma whatsoever. Why is this so?

According to the mind, without distinction, dharmas exist or do not exist. Since all dharmas arise from the mind, does this mind itself exist or not? Such a mind-dharma likewise cannot be apprehended.

With what meaning, then, is this mind established? This too is due to the mind. By what can this be clearly known?

It has already been made clear in the scripture. How is it stated? In the circulation section of the Lankavatara Sutra, it is said: “Regarding mind and no-mind, I speak according to the measure of mind.” Furthermore, through the phrase that mind cannot be apprehended, the meaning of great emptiness is established.

Through the phrase “mind and no-mind,” by comparison, the meaning of illusory differentiation is established. Furthermore, through the meaning of great emptiness, all dharmas are established; through the meaning of illusory differentiation, the principle of emptiness is revealed. Furthermore, because they are mutually related, neither of the two matters is fixed.

Since there are not two matters, one matter is not established. Since there is not one matter, neither non-establishment nor establishment is established. Thus, proceeding successively, one should discern and contemplate.

The gate concerning the characteristic of the transformation of the Great Manas has now been extensively explained. Next, the gate concerning the characteristic of the transformation of the discriminating consciousness of objects will be discussed.

The text states: Furthermore, what is called mental consciousness is precisely the continuous consciousness. Relying upon ordinary beings, it appropriates objects, turns toward defilement, and calculates in terms of self and what belongs to self. With its many kinds of false attachment, it follows objects, grasps conditions, and discriminates among the six sense objects; hence it is called Mental Consciousness. It is also called the Separating Consciousness, and it is further called the Discriminating Consciousness of Objects. This consciousness means that it relies upon views, craving, and afflictions, and thereby increases.

The treatise states: Within this passage there are four gates. What are the four? The first is the gate of discerning the common division among provisional persons; the second is the gate concerning the arising of the coarse and weighty characteristic of transformation; the third is the gate of establishing distinctions among names; and the fourth is the gate revealing the basis upon which it is established.

The gate of discerning provisional persons means that three kinds of ordinary beings are presented, thereby distinguishing them from the noble ones upon the bhumis. What are the three kinds of ordinary beings? The first is the ordinary being who is rootless, tailless, and deaf; the second is the ordinary being for whom even the tip of a hair is difficult to discern; the third is the vajra-like, unchanging ordinary being. These are called the three. This is as stated above: “Relying upon ordinary beings.”

The gate concerning the arising of the coarse and weighty means: In the case of beings belonging to the group fixed in error, they constantly engage together with the consciousness of conceptual proliferation in discrimination, grasping and clinging to all realms of experience. They revolve without cessation, without boundary, and without beginning or end, continually increasing without interruption. This is as stated in the root text: “appropriates objects and turns ever more deeply toward defilement.” In the case of beings belonging to the indeterminate group, only when awareness ceases and the characteristic of concentration is present—when unwholesome matters arise without conscious attention and the person does not clearly perceive what is presently before him—do they,

in relation to various realms and their own person, calculate in terms of self and what belongs to self, obstinately clinging without relinquishing them.

This is as stated in the root text: “calculates in terms of self and what belongs to self.” In the case of beings at the stage of the three worthy ranks, although they have already accomplished the emptiness of persons and their awakened prajna recognizes the characteristics of dreams as distinct, when the emptiness of dharmas in true reality is clearly present before them, they nevertheless give rise to many kinds of attachment and obstinately cling to dharmas as real.

Following particular matters, they conceive and ponder, unable to understand the correct principle of equality. This is as stated in the root text: “With its many kinds of false attachment, it follows objects, grasps conditions, and discriminates among the six sense objects.”

The gate establishing names has three kinds. What are the three? The first is the name based upon the subtle basis; the second is the name based upon the coarse, manifest basis; and the third is the name conforming to the realm of objects.

These are called the three. What is the meaning of the first name?

This consciousness relies upon that subtle Manas-consciousness, taking it as the abiding place of its faculty, and is thereby established; hence it is called Mental Consciousness. This is as stated in the root text: “It is called Mental Consciousness.” What is the meaning of the middle name? This consciousness relies upon the eye and the other five faculties, and, because it abides in those faculties, discriminates among the five sense objects.

Thus it is also called the Discriminating Consciousness. This is as stated in the root text: “It is called the Separating Consciousness.” What is the meaning of the final name? This consciousness takes realms of objects entirely as its conditions and turns toward discriminating them, yet does not apprehend them in accordance with reality, making them its own objective realm.

Therefore, it is called the Discriminating Consciousness of Objects. This is as stated in the root text: “It is further called the Discriminating Consciousness of Objects.”

The gate revealing the basis upon which it is established means: The two kinds of delusion—those eliminated through seeing and those eliminated through cultivation—perfume the fundamental consciousness. Through the power of this perfuming, the coarse aspect of mental consciousness is established, increases, continues, perpetually functions, and is retained therein. This is as stated in the root text: “This consciousness relies upon views, craving, and afflictions, and thereby increases.” Such is the meaning here.

Thus far, the causes and conditions of arising and cessation have been explained. From this point onward, the inconceivable characteristics of the extraordinary causes and conditions are revealed.

The text states: Because of perfuming by ignorance, consciousness arises. This cannot be understood by ordinary beings, nor can it be understood by the wisdom of those of the two vehicles. Bodhisattvas, beginning with the initial arousal of the mind of right faith, rely upon contemplation; if they realize the Dharma-body, they attain a small portion of wisdom concerning it.

Yet even bodhisattvas at the ultimate bhumi cannot fully understand it. Only a Buddha can understand it exhaustively. Why is this?

From the beginningless past, this mind has by its own nature been pure; yet because ignorance exists and because it is defiled by ignorance, this defiled mind arises. Although there is a defiled mind, it is eternally immutable. Therefore, this meaning can be fully understood only by a Buddha.

Thus, the nature of mind is perpetually free from thought; this is called immutability. Failure to penetrate the one dharmadhatu, whereby the mind, without corresponding to it, suddenly gives rise to thought, is called ignorance. Within this profound mind there are six kinds.

What are the six?

The first is the corresponding defilement of attachment to characteristics. It is abandoned through the liberation of those of the two vehicles and at the bhumi of correspondence with faith.

The second is the corresponding defilement of non-cessation. By relying upon the bhumi of correspondence with faith, cultivating and learning skillful means, one gradually becomes able to relinquish it; at the bhumi of the pure mind, it is ultimately abandoned.

The third is the corresponding defilement of discriminating wisdom. Relying upon the Bhumi Endowed with Precepts, one gradually emerges from it; upon reaching the Bhumi of Skillful Means Free from Characteristics, it is ultimately abandoned.

The fourth is the non-corresponding defilement that manifests forms. Relying upon the Bhumi of Mastery over Forms, it can be abandoned.

The fifth is the non-corresponding defilement of the mind capable of seeing. Relying upon the Bhumi of Mastery over Mind, it can be abandoned.

The sixth is the non-corresponding defilement of fundamental karma. Relying upon the Bodhisattva Bhumi, it is exhausted upon entering the Tathagata Bhumi and can then be abandoned.

“Failure to understand the one dharmadhatu” means that, beginning from the bhumi of correspondence with faith, one contemplates it, studies it, and severs ignorance. Upon entering the bhumi of the pure mind, one abandons it in accordance with one’s degree of realization, until, at the Tathagata Bhumi, it can ultimately be abandoned. “Corresponding” means that mind, thought, and dharmas are distinct; relying upon the distinction between defilement and purity, the knowing subject and the conditioned object correspond and are alike. “Non-corresponding” means that this mind is unaware, perpetually without differentiation, and that its characteristic of knowing and characteristic of taking conditions are not alike.

Furthermore, the defiled mind means the obstruction of afflictions, which obstructs spontaneous cognition in the world. What does this mean? Relying upon the defiled mind, which can see and manifest, one falsely grasps objective realms and thereby contradicts the nature of equality. All dharmas are perpetually quiescent and have no characteristic of arising. Yet ignorance, being unaware, moves falsely and differentiates among dharmas, and thus cannot accord with the manifold cognition of all realms throughout the world.

The treatise states: Within this passage there are five gates. What are the five? The first is the gate of presenting persons to reveal superiority. The second is the gate revealing profound conditions and resolving doubts. The third is the gate of presenting obstructions and matching them with their remedies. The fourth is the gate revealing the distinction between correspondence and non-correspondence. The fifth is the gate establishing the distinct obstructions of the two hindrances. These are collectively called the five.

Within the first gate there are three kinds of persons. What are the three?

First is the person wholly and completely without any share: deluded and purified ordinary beings and all followers of the two vehicles, whose ignorance is profound and dense and whose wisdom is weak and inferior. As the root text says, relying upon the perfuming of ignorance, the arisen consciousness is produced; yet this is not something ordinary beings can comprehend, nor can it be known through the wisdom of those of the two vehicles.

Second is the person who has a share but is not complete. Among those in the fifty stages, such persons understand prajna, but not yet perfectly. As the root text says, this means that bodhisattvas, beginning from the initial arousing of the mind in the stage of right faith, contemplate in order to realize the Dharma-body and attain a small measure of wisdom; yet even up to bodhisattvas at the ultimate stage, they cannot fully comprehend it.

Third is the person who is complete and has no partial share. At the stage of Buddhahood, the great perfect mirror wisdom manifests directly before one. As the root text says, only a Buddha can comprehend it completely. These are called the three.

The section on indicating persons in order to reveal the gate of excellence has already been explained. We shall now successively explain the gate of revealing the profound conditions and resolving doubts. Within this there are two aspects.

What are the two? First, the gate of permanence and impermanence; second, the gate of impermanence and permanence. The gate of permanence and impermanence means that the intrinsic characteristic of the mind’s original enlightenment has, since beginningless time, definitively abided permanently, its essential nature never changing; yet it is not not impermanent, nor is it devoid of transformation.

As the root text says: Why is it that this mind has from ancient times been intrinsically pure, yet nevertheless possesses ignorance? Because of ignorance, it becomes defiled, and this defiled mind consequently arises. The gate of impermanence and permanence means that this mind of original enlightenment has, since beginningless time, constantly been impermanent, perpetually changing and transforming, without ever ceasing; yet it is not not unchanging.

As the root text says, although the mind is defiled, it nevertheless remains eternally immutable. Therefore, only a Buddha can comprehend this principle. This concludes the exposition of its excellence.

From this point onward, two statements are employed to explain the preceding two statements. Their meaning is evident from the text.

The gate of revealing the profound conditions and resolving doubts has already been explained. We shall now successively explain the gate of indicating the obstructions, showing their remedies, and correlating their respective stages. This gate has two aspects.

What are the two? First, the gate of the stages of remedial treatment applied to derivative aspects; second, the gate of the stages of fundamental remedial treatment. The gate of remedial treatment applied to derivative aspects means that the six kinds of derivative characteristics extend successively from the initial arousing of the mind to wondrous enlightenment.

Throughout these stages they are not entirely abandoned. As the root text says, the defilements of the mind are of six kinds. What are the six?

First is the defilement associated with attachment, which is abandoned through the liberation of the two vehicles and at the stage of faith-associated practice. To state all six in full, the last is the defilement of the fundamental, karma-producing, non-associated activity, which depends upon the Bodhisattva Grounds and is abandoned only upon finally entering the Ground of the Tathagata. The gate of fundamental remedial treatment means that the extremely powerful fundamental ignorance extends from the Ground of Great Joy to wondrous enlightenment.

Throughout these stages it is not entirely abandoned. As the root text says, the failure to comprehend the one dharmadhatu is examined and studied for elimination from the stage of faith-associated practice. Upon entering the stage of the pure mind, it is abandoned in successive portions, until, at the Ground of the Tathagata, it can ultimately be abandoned.

On the Ground of Great Joy, how do the forms of remedial treatment for fundamental ignorance and its derivative characteristics differ? That which is eliminated by subsequently attained wisdom is called ignorance, while that which is eliminated by direct cognition is called a derivative characteristic. It should be understood in this way.

On the stages above the Ground of Great Joy, this is likewise true of every ground.

The gate of indicating the obstructions, showing their remedies, and correlating their respective stages has already been explained. We shall now successively explain the gate revealing the distinction between association and non-association. Why is it called “association”?

The meaning of association refers to the distinction between the category of mind and the dharmas of thought. What is the category of mind? It is the mind’s original enlightenment as it accords with defilement.

What are called the dharmas of thought? They are the deluded dharmas that arise and develop directly in dependence upon ignorance. In what sense are they called associated?

It means that they mutually share their powers. How, then, do these two dharmas differ in meaning? Their respective bases are different.

As the root text says concerning the meaning of association, the mind and the dharmas of thought are distinct. The dharmas of thought depend upon defilement, whereas the category of mind depends upon purity. Thus, the two have different bases.

Just as water and fire cannot be said to have the same meaning, so it is with these. Yet their characteristics of cognition and their characteristics of objects correspond and accord with one another. What is meant by saying that their characteristics of cognition correspond?

Although the category of mind and the dharmas of thought are dissimilar and distinct from one another, they operate in harmony. What is meant by saying that their characteristics of objects correspond? These two categories take the same objects as their conditions.

As the root text says, although cognition and objects differ according to defilement and purity, they correspond with one another. The Great Fundamental Vajrasamadhi Sutra says: “Three kinds of correspondence become alike precisely because they differ. If they were alike, they would not correspond.” If so, what is taught in the Comprehensive Sutra Collection?

The three kinds of coarse defilement undergo transformation in two senses. What are the two transformations? First is transformation through opposition; second is transformation through conformity.

The extensive explanation speaks of opposition above and conformity below, presenting the doctrine in this manner. There is no difference in purport. Non-association means being opposed to and separate from association; this should be examined and discerned.

The gate revealing the distinction between association and non-association has already been explained. We shall now explain the gate establishing the functions of the two impediments as distinct obstructions. The impediment of afflictions is characterized by dispersion and manifold activity, whereas the wisdom of suchness is direct and pure in nature.

Since these are opposed to each other, the former constitutes an obstruction. As the root text says, the defilement of the mind is called the impediment of afflictions because it obstructs the fundamental wisdom of suchness. The impediment to wisdom is dark and obscuring in nature, whereas the wisdom that performs spontaneous activity is lucid and discerning in nature.

Since these are opposed to each other, the former constitutes an obstruction. As the root text says, ignorance is called the impediment to wisdom because it obstructs the spontaneous wisdom of worldly activity. What does this mean?

The causes and conditions are revealed below; they should be examined and contemplated in order to understand it clearly. Furthermore, what is the difference between the two obstructions and the two impediments? The gate establishing the two obstructions presents a single orientation toward elimination and abandonment.

The gate establishing the two impediments presents both elimination and non-elimination. It should be understood and contemplated in this way. With the foregoing, the section on the excellent discernment of causes and conditions has been completely explained.

Treatise Interpreting the Mahayana

End of Fascicle Four