釋摩訶衍論

Thus far, the mutually perfuming and mutually arising nature of defiled and pure dharmas, without interruption, has been clearly understood and explained. From this point onward, the three kinds of great meaning within the gate of arising and cessation will be explained more fully.

The text states: Furthermore, the essence and attributes of suchness neither increase nor diminish in any ordinary being, hearer, solitary buddha, bodhisattva, or Buddha. They did not arise in the beginning, nor will they perish afterward, but are ultimately eternal and constant. From the beginningless past, their intrinsic nature has always been fully endowed with all merits.

Thus, their essence possesses great wisdom and radiant illumination—that is, it universally illuminates the entire Dharma realm and truly discerns this meaning. It is the pure mind of intrinsic nature; it is permanence, bliss, self, and purity; it is pure and fragrant, unchanging and sovereign. It is thus fully endowed with merits as numerous as the sands of the Ganges—inseparable, uninterrupted, nondual, and inconceivable Buddha-dharmas—until it is complete, lacking no meaning whatsoever.

It is called the Tathagata-garbha and is also called the Dharma-body of the Tathagata.

Question: It was stated above that suchness is equal in essence and free from all characteristics. Why, then, is it now said that its essence possesses so many merits?

Answer: Although these merits truly exist in meaning, they possess no differentiated characteristics; they share one single flavor and are but one suchness. What does this mean? Because there is no discrimination and all characteristics of discrimination are transcended, there is no duality.

Why, then, is differentiated meaning spoken of? It is in reliance upon the arising and cessation of karmic consciousness that these characteristics are indicated. What does this reveal?

All dharmas have, from the beginningless past, been only mind and in truth have never existed within thought. Yet because of the deluded mind, thoughts arise through non-awakening, and various objects are then perceived. Therefore, this is called ignorance.

When the nature of mind does not arise, this itself is great wisdom, namely, radiant illumination. If the mind gives rise to seeing, there is then the characteristic of not seeing. When the nature of mind is free from seeing, it universally illuminates the entire Dharma realm.

If the mind moves, it is not true discernment and has no intrinsic nature. It is neither permanent, blissful, self, nor pure. Being subject to sorrow and distress, it is not sovereign.

Thus there are defilements and delusions as numerous as the sands of the Ganges. In contrast to these, the nature of mind is unmoving. Therefore, it manifests the characteristics of pure merits exceeding the sands of the Ganges.

If the mind arises, it perceives dharmas before it and can recollect and think upon them; consequently, something is lacking. The pure Dharma with its immeasurable merits is the One Mind, entirely free from anything that is thought upon. Therefore, it is said to be complete, and this is the Dharma-body, the Tathagata-garbha.

Furthermore, the function of suchness means that all Buddhas, the Tathagatas, while originally on the causal ground, generated great compassion, cultivated the paramitas, embraced and transformed sentient beings, and established great vows, aspiring to liberate the entirety of the realm of sentient beings. They set no limit upon the number of kalpas, continuing even into the future. They regarded all sentient beings as their own bodies, yet did not cling to the characteristics of sentient beings.

What does this mean? It means that they knew in accordance with reality that all sentient beings and their own bodies are equal in suchness, without any difference. Therefore, they possessed such great wisdom of skillful means.

When ignorance is extinguished and the true Dharma-body is perceived, inconceivable karma arises naturally, endowed with manifold functions. It is identical with suchness and pervades all places. Moreover, no characteristic of its function can be apprehended.

Why is this? All Buddhas, the Tathagatas, possess only the Dharma-body and clearly know the characteristics of that body. The ultimate truth contains no realm of conventional truth and is free from all fabrication.

Yet it constantly accords with sentient beings, bringing them benefit through what they see and hear; therefore, it is called function. This function is of two kinds. What are the two?

First, that which relies upon the discriminating consciousness and is perceived by ordinary beings and those of the two vehicles is called the response-body. Because they do not understand that it is manifested by the evolving consciousness, they see it as coming from outside, grasp at its color and form, and divide it into distinctions; thus they cannot fully understand it. Second, that which relies upon karmic consciousness and is perceived in the minds of bodhisattvas from the initial generation of resolve through the bodhisattva’s ultimate stage is called the reward-body.

This body possesses immeasurable colors and forms. Each form possesses immeasurable marks, and each mark possesses immeasurable excellent characteristics. The realm in which it abides, supported by its fruition, is likewise adorned with immeasurably diverse embellishments, manifested in accordance with circumstances.

It is boundless and inexhaustible. Free from subtle, limited characteristics, it appears responsively wherever appropriate, constantly remaining without ceasing or perishing. All such merits arise from the causal practice of the paramitas and the perfuming of undefiled deeds.

They are perfected in an inconceivable sphere and are fully endowed with marks of bliss; therefore, it is called the reward-body. Furthermore, what ordinary beings perceive accords with these coarse forms. According to each of the six realms, each being sees it differently, in manifold distinctions, without experiencing marks of bliss.

Therefore, it is called the response-body.

Furthermore, what bodhisattvas who have generated the resolve perceive means that, through profound faith in the Dharma of suchness and with little discriminative seeing, they clearly understand its forms, marks, adornments, and various attributes. It neither comes nor goes and is free from all minute divisions. Appearing in reliance upon mind, it is never apart from suchness.

Yet these bodhisattvas still engage in their own discrimination because they have not yet entered the stage of the Dharma-body. When they attain the pure mind, what they perceive is subtle and wondrous, and this function becomes increasingly excellent, until bodhisattvas at the culmination of the Grounds perceive it ultimately. If karmic consciousness is transcended, no characteristics are perceived, for the Dharma-bodies of all Buddhas possess neither these nor any other characteristics of form.

Question: If the Dharma-bodies of all Buddhas are free from all characteristics of form, how can they manifest forms and characteristics?

Answer: Because this very Dharma-body is the essence of form, it can manifest form. From the beginningless past, form and mind have never been two. Since the nature of form is wisdom, and the essence of form is formless, it is called the wisdom-body. Since the nature of wisdom is form, it is called the Dharma-body. Pervading all places, it manifests form without any division. In accordance with minds, it can manifest throughout the worlds of the ten directions immeasurable bodhisattvas, immeasurable reward-bodies, and immeasurable adornments, each distinct from the others. Yet all are without division and without characteristics. This cannot be clearly understood by the discriminating mind-consciousness, for its meaning lies in the sovereign function of suchness.

The Treatise states: This passage contains three gates. What are the three? First, the gate revealing the great meaning of intrinsic essence; second, the gate revealing the great meaning of intrinsic attributes; and third, the gate revealing the great meaning of intrinsic function.

Within the first great meaning, there are again two gates. What are the two? First, the gate of the equality of the five classes of beings; and second, the gate of immutability throughout time.

These are called the two. Within the middle great meaning, there are again three gates. What are the three?

First, the gate of the perfection of merits; second, the gate of resolving doubts through questions and answers; and third, the gate of enumerating briefly and explaining extensively. These are called the three. Within the final great meaning, there are again six gates.

What are the six? First, the gate of the inexhaustibility of the original vows; second, the gate of freedom from characteristics and nonattachment; third, the gate of equality between the perceiver and the perceived; fourth, the gate of manifesting responsive forms while being without characteristics; fifth, the gate of coarse and subtle appearances according to what is perceived; and sixth, the gate of resolving doubts through questions and answers.

These are called the six.

Now these matters will be explained clearly in sequence. Those of wisdom should observe, reflect upon, and interpret them. Furthermore, the essential nature and characteristics of suchness constitute a general indication of its essence and characteristics; these characteristics have two meanings.

From this point onward, they will be explained separately. First is the greatness of essence. What is called the Gate of the Equality of the Five Persons?

It means that the self-essence of suchness pervades the five persons; it is utterly equal, without distinction. What are called the five kinds of conventional persons? The first is an ordinary being; the second, a shravaka; the third, a pratyekabuddha; the fourth, a bodhisattva; and the fifth, a Tathagata.

These are called the five. Although there are these five designations and the persons are indeed five, suchness is only one. Why is this?

Because the self-essence of suchness neither increases nor decreases; nor is it large; nor is it neither existent nor nonexistent; it has no boundary; and it neither comes nor goes. From the beginningless past, it has been solely one and is one in itself; it is the same, and what it brings about is likewise the same. It is far removed from differentiation and has cast aside all distinctions; it is solely the one suchness.

Therefore, the suchness of all dharmas is one characteristic in three stations, as stated in the sutra. Just as vajra may be fashioned into five images, the equality of the five persons is likewise so. With regard to them, there is neither increase nor decrease.

As the root text says, all ordinary beings, shravakas, pratyekabuddhas, bodhisattvas, and Buddhas neither increase nor decrease.

What is called the Gate of Non-Transformation Through Time? It means that the self-essence of suchness naturally abides forever and is definitively unchanging. It remains unmoved throughout the three realms, and the four characteristics do not alter it. It is purity upon purity, truth upon truth. As the root text says, it has never arisen and will never cease. Ultimately, it is eternal.

The gate revealing the meaning of the greatness of self-essence has now been explained. Next, the gate revealing the meaning of the greatness of its own characteristics will be discussed. What are the characteristics of the Gate of Perfect Merits? It means that within the true essence all merits are perfectly complete, with none lacking. What merits are these? They are the merits of six kinds of essential meanings. What are the six?

– First is the meaning of the radiant light of great wisdom: the prajna of original enlightenment is able to dispel the darkness of ignorance. In the sutra, this is called the essential meaning of the radiant light of the genuine wisdom of vast, perfect, and supremely excellent prajna;

– Second is the meaning of universally illuminating the Dharma realm. The prajna of original enlightenment illuminates and penetrates the source of the entire Dharma realm. In the sutra, this is called the meaning of the intrinsic nature of the treasury of the one Dharma realm, which universally pervades and penetrates all things.

– Third is the meaning of true cognition and faith: the prajna of original enlightenment is far removed from falsity, speculative interpretation, and comparison. In the sutra, this is called the essential meaning of being free from deluded thinking, definitively comprehending and discerning, and clearly knowing the true nature of ultimate reality.

– Fourth is the mind of intrinsically pure nature. The immeasurable merits of the prajna of original enlightenment are naturally and originally inherent; they are not acquired through any external power. It is far removed from defiling burdens and accords with reality. In the sutra, this is called the originally inherent, lucid, boundary-free, true and central nature.

– Fifth is permanence, bliss, self, and purity. Fundamentally, from the beginningless past, the two enlightenments have been far removed from the four obstructions and have naturally perfected the four kinds of virtue. In the sutra, this is called the naturally inherent virtue of the Tathagata's perfect enlightenment, which is far removed from illusion and is not cultivated through practice.

– Sixth is the meaning of coolness, immutability, and sovereignty. The two kinds of original enlightenment are like a clean mirror that fully reflects both south and north accordingly. In the sutra, this is called the all-pervading nature of the unobstructed dharani, fully endowed with conformity to both favorable and adverse conditions.

These are called the six.

From the beginningless past, the nature itself has always been fully endowed with all merits. Therefore, its self-essence possesses the meaning of the radiant light of great wisdom. This means that it universally illuminates the entire Dharma realm.

True cognition clearly knows this meaning. This meaning is precisely the mind whose nature is pure; it means permanence, bliss, self, and purity. It means coolness, immutability, and sovereignty.

The Sutra of the Vast and Perfect Originally Inherent Virtues of the Intrinsic Nature states: The merits of the intrinsic nature have altogether seventeen designations. Each of the first two sections is expanded into two kinds; each of the two middle sections is successively expanded into three kinds; and the final two sections are thus successively expanded into twelve. Furthermore, because the ground of the pure mind is undefiled, the Dharani Sutra states: The fundamental merits of the intrinsic nature have twenty-five designations.

In the final section, eleven are disclosed. What, then, are the characteristics of the other three kinds? Regarding their fundamental designations, Bodhisattva Ashvaghosha, in the Treatise on the Mahayana, wished to reveal the designations, abbreviate their meanings, and extensively explain the characteristics of comprehensive retention.

Therefore, he gathered and established only six. Moreover, this was taught in reliance upon the distinct fundamental comprehensive retention. Furthermore, the many different designations diverge from the principal meaning.

For these reasons, six were established.

What, then, is meant by the seventeen? First is the meaning of wisdom; second, the meaning of great radiance; third, the meaning of pervading the one Dharma realm; fourth, the meaning of illuminating the one Dharma realm; fifth, the meaning of truth; sixth, the meaning of cognition; seventh, the meaning of knowledge; eighth, the meaning of intrinsic nature; ninth, the meaning of purity; tenth, the meaning of mind; eleventh, the meaning of permanence; twelfth, the meaning of bliss; thirteenth, the meaning of self; fourteenth, the meaning of purity; fifteenth, the meaning of non-; sixteenth, the meaning of transformation; and seventeenth, the meaning of sovereignty. These are called the seventeen.

What, then, is meant here by the twenty-five? It means that merits not included in the preceding enumeration are disclosed as eight additional kinds. Within the merit of transformation, there are also two kinds. These two are: first, transformation in the upward course of cyclic flow; and second, transformation in the downward course of cyclic flow. These are also described as the eight negations, as clearly explained in the Treatise on the Middle Way.

The section on the enumerable merits associated with names has already been explained. Now, in due order, the section on the immeasurable merits beyond names will be explained. Within the essence of original enlightenment, the merits of the self-nature are immeasurable and boundless, transcending speech and surpassing the activities of mind.

What does this mean? It means that enumeration ceases here, and no divisions can be made. Although the merits possessed by the fundamental essence are beyond enumeration, they do not lie outside the three numerical categories.

Therefore, the fundamental text is cited so that it may be heard. As the fundamental text fully states, the immeasurable and boundless merits, as numerous as the sands of the Ganges, are each distinct from one another. Do they possess separate essences and characteristics?

They are only the measure of the one mind and have no separate Dharma-essence; being only the measure of the one mind, they ultimately never depart from mind. Why is this? Although the Dharma of mind is one, it has two kinds of sovereign dharani-function.

Why are there two? The first is the sovereign dharani of oneself not departing; the second is the sovereign dharani of that which does not depart from oneself. Thus they are called two.

As the fundamental text says, “not departing.” In this way, the virtues of the nature have, since beginningless time, always been wondrously existent, without any other dharma. Why is this? Because the sovereignty of the self-nature does not subsume the other aspect.

As the fundamental text says, “neither departing nor being lost.” In this way, all merits are uniquely self-produced as one. Universally, they are not different, yet they are not made into one by themselves. Why is this?

Because there is one Dharma-realm. As the fundamental text says, “not different.” Such profound principle is not an object contemplated by the minds of any bodhisattvas, any followers of the Two Vehicles, or any ordinary beings. Speech cannot discuss or measure it; it is utterly transcendent and yet further transcendent, far removed and yet further removed.

As the fundamental text says, “inconceivable.” Since it is not an object of cognition for these three kinds of persons, whose contemplated realm is it said to be? It belongs solely to the Greatly Awakened One, who establishes the standard from within himself. As the fundamental text says, “the Buddha-Dharma.” These immeasurable merits of the nature extend from the stage of bondage up to the wisdom of great enlightenment at the unsurpassed stage.

They are full and perfect, lacking nothing whatsoever. Why is this? These virtues have naturally and originally existed since beginningless time; they are not established through the provisional power of conditions.

As the fundamental text says, “up to being complete, without anything lacking.” This is called the Tathagata-garbha. It is also called the Dharma-body of the Tathagata.

The gateway of perfect merits has already been explained. Now, in due order, the gateway of questions and answers that resolve doubts will be explained. Within it are two gateways. What are the two? The first is the gateway of raising a brief difficult question; the second is the gateway of raising an extensive answer and explanation.

Question: What is the character of this difficulty?

Answer: By setting forth the passages of the text, the confused intermingling of the preceding and subsequent distinctions is explained; this principle should be discerned.

What difference of meaning is there between the earlier and later passages of this text? In the section determining true suchness, it is stated: The true suchness of mind is the essence of the Dharma-gateway of the single Dharma-realm and the great universal characteristic. Therefore, the nature of mind is neither produced nor extinguished.

All dharmas are differentiated only through reliance upon deluded thoughts. If mental thoughts are abandoned, there are no characteristics of any realms whatsoever. Therefore, all dharmas have, from the beginning, transcended the characteristics of speech, the characteristics of names, and the characteristics of mental objects.

They are ultimately equal, without difference, and cannot be destroyed. There is only the one mind, called true suchness. In the section determining the great meaning of the intrinsic characteristic, it is stated: From the beginning, the nature itself has been fully endowed with all merits.

Thus, its essence possesses the meaning of the great radiance of wisdom; the meaning of universally illuminating the Dharma-realm; the meaning of true cognition and wisdom; the meaning of the mind whose self-nature is pure; and the meaning of permanence, bliss, self, and purity. It has the meaning of coolness, immutability, and sovereignty. It is fully endowed with merits as numerous as the sands of the Ganges, which neither depart nor are lost, which are neither different, and which are the inconceivable Buddha-Dharma.

Up to being fully complete, it lacks nothing whatsoever. This is called the Tathagata-garbha. It is also called the Dharma-body of the Tathagata.

This distinction constitutes the difficulty. As the fundamental text asks: It was stated above that true suchness and this essence are equal and free from all characteristics. Why, then, is it also said that this essence is endowed with all kinds of merits?

The gateway of raising a brief difficult question has already been explained. Now, in due order, the gateway of raising an extensive answer and explanation will be explained. Within it are again two gateways.

What are the two? The first is the general; the second is the particular. Within the general there are again two kinds.

What are the two? The first is the general aspect of true suchness; the second is the general aspect of arising and cessation. These will be explained in due order.

Can their characteristics be discerned? Answer: Although these merits truly exist in meaning, they have no differentiated characteristics; they are altogether of one flavor, being solely the one true suchness. This is the general aspect of true suchness.

That is, only within the gateway of the great meaning of the intrinsic characteristic is it stated: The many kinds of virtues, as numerous as the sands of the Ganges, have their scope within the gateway of arising and cessation, not within the gateway of true suchness. Within the gateway of true suchness, there are no differentiated characteristics. Equal and uniformly equal, of one characteristic and one flavor, it is wholly the pure Dharma-realm of true suchness.

For this reason, there are no differentiated characteristics. From this point onward, this condition is established in order to resolve and cut off doubt: because it is non-discriminating and free from the characteristics of discrimination, there is no duality. Although there are various kinds within the gateway of true suchness, they are not distinct from one another.

From this point onward, the general aspect of the gateway of arising and cessation is explained. In this passage there are again two kinds. What are the two?

The first is the question; the second is the answer. Much is also abbreviated. The two kinds of question and answer are not the same; this should be clearly understood.

What, then, are the characteristics of this first question and answer? “Furthermore, how can the meaning of differentiation be explained?” This introduces the question. That is, if all dharmas have from the beginning been equal and uniformly equal, of one characteristic, with only the principle of true suchness existing and without two essences, what dharma could there be that is not equal and could serve as a basis upon which distinctions are established?

Thus, one gateway is adduced in order to raise a doubt concerning another gateway. From this point onward, the answer will be presented in order to resolve and eliminate this doubt. The characteristics of the passage can be discerned.

Is “relying upon karmic consciousness and the characteristics of arising and cessation” the general answer?

Indeed, within the gateway of true suchness, all defiled dharmas as numerous as the sands of the Ganges are taken as that which is to be treated; yet all pure dharmas as numerous as the sands of the Ganges cannot be upheld as antidotes and compared with them. Therefore, within the gateway of true suchness, it is stated: All dharmas are equal and uniformly equal, of one flavor and one characteristic, without two essences.

Yet within this gateway of arising and cessation, the defiled dharmas to be treated are immeasurable and boundless, and the pure dharmas capable of treating them are likewise immeasurable and boundless. Therefore, within the gateway of arising and cessation, it is stated: The essence of original enlightenment is fully endowed with all kinds of virtues, immeasurable and boundless, as numerous as the sands of the Ganges.

This is the principal meaning. A detailed particular explanation will be given subsequently in due order.

“To rely upon” means the abiding ground of fundamental ignorance, upon which all defiled dharmas depend. “Karma” means the characteristic of karma. “Consciousness” means the evolving consciousnesses. “The characteristics of arising and cessation” is the gateway generally called the contrasting revelation. In this passage, from the term “remote flow” through the following three characters, three dharmas constitute the causes and conditions through which merits arise.

The individual sections have now been explained briefly. They will now be explained extensively, section by section. Within this part there are again two kinds. What are the two? The first is the question; the second is the answer. Here, the question is abbreviated, while the answer is presented extensively. This should be clearly understood. What indicates the question here? It is the interrogation concerning the reason. From this point onward, this question will be answered directly. Within this explanatory answer there are three kinds. What are the three? The first is the correct principle of one’s own tenet; the second is the false practice of a non-path; the third is the complete presentation of comparative evaluation. These are called the three.

Thus, this passage successively explains the contemplation of correspondence, according to which all dharmas have, from the beginning, been solely the true mind, without any thought or reflection. This is the correct principle of the first autonomous tenet. That is, since beginningless time, the Dharma-nature has been solely this one mind. There is no dharma that is not mind; yet because of non-awakening, the deluded mind arises and recollects and thinks about various objects. What is called ignorance is the second—deviant conduct contrary to the Way. This is a general statement revealing the origin underlying all the abodes of ignorance.

From here onward, the text directly and fully reveals the distinctions among the various counteragents. As stated above, original awakening possesses six characteristics of merit. What fault does each of them counter?

Here, they are established and revealed through their respective counteragents. Fundamental ignorance perfumes the ocean of the one mind, then gives rise to karma and the various kinds of consciousness, obscuring the light of prajna and true wisdom and increasing foolishness, delusion, confusion, and darkness. This is precisely the ignorance of non-awakening, and the comparison with objects is used to clarify its opposite meaning.

The nature of that mind is quiescent and does not arise; this is the merit established by the wisdom of original awakening. Thus it is established and revealed. As the root text says: Because the fundamental nature of mind does not arise, it possesses the meaning of the great light of wisdom.

From here onward, the second merit is clarified. The meaning of this passage may be understood thus: when the deluded mind arises, it sees objects exhaustively. Although it proceeds solely among delusive objects, it cannot penetrate the realm of true suchness. Why is this? Because truth and falsity differ and do not accord with one another. As the root text says: When the mind arises and sees, there is the characteristic of not seeing.

From here onward, the meaning of all-pervading contemplation is clarified: the true mind is free from the turning activity of seeing; it penetrates all dharmas, reaching everywhere. There is nowhere that is not reached and nothing that is not encompassed by the mind. Why is this? Because true knowledge and vision are free from the seeing of extreme views. As the root text says: Because the nature of mind is free from seeing, it possesses the meaning of universally illuminating the entire Dharma-realm.

From here onward, the third merit is clarified. If the mind stirs and moves, this means that it has been perfumed by the habitual tendencies of ignorance. Delusion transforms that luminosity, and this is taken as that which must be counteracted. The nature of mind is quiescent, without movement, upright and without inverted interpretation. It is true wisdom that shines forth. In accordance with the principle, the text reveals this by establishing its opposite. As the root text says: If the mind moves, it is not true wisdom and consciousness.

From here onward, the fourth merit is clearly revealed. Delusive dharmas have, since beginningless time, possessed no luminosity of their own essence. As their counteragent, the originally inherent merit of the pure self-nature is established and revealed. As the root text says: They have no self-nature.

From here onward, the fifth merit is revealed. Because delusive dharmas change through the four characteristics, they are not permanent. Because the three kinds of suffering continually change, they are not blissful. Because the two kinds of mastery are absent, they are without self. Because the one path of purity is absent, they are impure. These four kinds are successively taken as objects of comparison. In the essence of original awakening, four kinds of merit are established and revealed. As the root text says: They are impermanent, not blissful, without self, and impure.

From here onward, the sixth merit is revealed. Delusive dharmas scorch the true mind and are therefore called heat. Moreover, because they afflict and disturb sentient beings, they are called affliction. They destroy and transform those merits, rendering them incapable of functioning; hence this is also called the transformation of luminosity. For this reason, all sentient beings cannot attain mastery; therefore, it is also called lack of mastery. Taking these as that which must be counteracted, the merits of coolness, immutability, and mastery are established and revealed. As the root text says: Because they are feverish, afflicted, declining, and changing, mastery cannot be attained.

From here onward, the characteristics of boundless merit are revealed. The defiled dharmas to be counteracted are immeasurable and countless; likewise, the pure dharmas capable of counteracting them are also immeasurable and boundless. As the root text says: Up to and including meanings of delusive dharmas as numerous as the sands of the Ganges, each opposed by a corresponding meaning; therefore, the nature of mind is unmoving. Thus, pure merits and their characteristic meanings as numerous as the sands of the Ganges are manifested.

From here onward, the perfection of these merits is concluded. When the Dharma of the one mind has the characteristic of movement, it sees objects before it and is capable of taking them as its conditions. Seeing and the objects seen by the mind are two distinct realms.

The merits of original awakening would then not be perfect. Yet although the merits of the original nature are as numerous as the sands of the Ganges, they are solely the measure of the one mind and ultimately do not possess two separate essences. Why is this?

Because each of these merits is inseparable from this essence and, within the one Dharma-realm, corresponds to its full measure. Therefore, it is completely endowed with the merits of the self-nature. Firmly integrating liberation at these two points, it is eternally complete and is called the Dharma-body.

It is also called the Tathagata-garbha. As the root text says: If the mind further arises, it immediately sees the dharmas before it and is capable of recollection and thought; consequently, even amid such immeasurable merits, there would be only a small measure of pure dharmas. The one mind, however, is without recollection or thought.

Therefore, it is complete and is called the Dharma-body, the Tathagata-garbha.

Upon which sutra does this discernment concerning the equality of the numbers of defiled and pure dharmas rely for such an explanation? It is the Great Dharani Sutra of Manjusri’s Skillful Means and Analogous Parables. What does that sutra say? It states as follows:

At that time, through the Buddha’s spiritual power, Manjusri spoke the following Uddana verse:

Just like the Ajita,

At the root of the Janashi tree,

Its fruits are countless,

Yet in truth they share ten kinds.

Defiled and pure are infinite in number;

They should likewise be understood.

Practitioners relying on this analogy

Will comprehend the principle of falsity.

What meaning does this scriptural passage clarify? It seeks to reveal that the provisional depends upon the real and true, thereby definitively establishing delusion. There is no separately and independently established dharma.

What dharma, then, is illustrated by the verbal analogy? It illustrates delusive dharmas. Delusion is provisional and unreal, like the outer part of that fruit.

What dharma is illustrated by what is called real? It illustrates the true Dharma. That true Dharma is not provisional, just as the inner flesh of that fruit is not provisional.

Why are ten kinds mentioned? They are: first, equality in number indicates reality—the number accords exactly with the actual count; second, equality in particles indicates reality—the finest particles correspond in number and in their numerical distinctions; third, equality in measure indicates reality—when weighed and measured, there is ultimately no difference in heaviness or lightness; fourth, equality in color indicates reality—when compared, they share the same white color; fifth, equality in fragrance indicates reality—they are perfumed by the same fragrance; sixth, equality in flavor indicates reality—when adorning food, there is no difference; seventh, equality in touch indicates reality—when touching the body, there is no difference;

eighth, equality in origin indicates reality—they all arise in dependence upon the same tree; ninth, equality in completeness indicates reality—they appear simultaneously, with none coming before or after; and tenth, common equality indicates a single flavor shared by all.

These are called the ten. The analogy has been presented and applied to the Dharma, and its characteristics have been clearly stated; therefore, no further explanation is needed. Furthermore, people of dull faculties cannot comprehend this matter.

Relying upon the analogy of obscure merit, they should understand this meaning.

The gate that reveals the great meaning of the essential attributes has already been explained. Now, in due order, the gate that reveals the great meaning of essential function will be explained. Within it are six gates. These should be contemplated and discerned in sequence.

Why is it called the gate of inexhaustible original vows? Is it because of the vast armor of resolve? Is it because it is vast, perfect, and boundless?

It means that throughout immeasurable, boundless, inconceivable, and incalculable numbers of kalpas as numerous as the fine dust particles in the worlds of the ten directions, all the Tathagatas possess oceans of great loving-kindness and great compassion equal in number to those fine dust particles. They cultivate oceans of vast and perfect causes equal in number to the fine dust particles in the worlds of the ten directions.

They embrace oceans of all sentient beings equal in number to the fine dust particles in the worlds of the ten directions. They establish oceans of vast vows equal in number to the fine dust particles in the worlds of the ten directions. They accomplish oceans of greatly sovereign fruits equal in number to the fine dust particles in the worlds of the ten directions.

Why is this? Because, knowing things in accordance with reality, they perceive identity without difference, and this meaning continues without interruption. As the Root Text says concerning the function of suchness: All Buddhas, the Tathagatas, while originally on the causal ground, aroused great loving-kindness and great compassion, cultivated the paramitas, gathered in and transformed sentient beings, and established great vows, desiring to liberate the entire realm of sentient beings.

Nor did they limit themselves to any finite number of kalpas; throughout the entire future they embrace all sentient beings as though they were their own bodies.

The gate of inexhaustible original vows has already been explained. Now, in due order, the gate of transcending attributes and remaining unattached will be explained. The gate of transcending attributes and remaining unattached means that, amid what is performed, one transcends what is performed and gives rise to no attachment.

That is, the Tathagatas merely arouse immeasurable and boundless great compassion to embrace and transform all sentient beings as numerous as the sands of the Ganges, yet among the Tathagatas there is not a single Buddha who embraces any being. What does this mean? It means that they know in accordance with reality that all sentient beings and their own bodies are only the one suchness, only the one Dharma-body, without increase or decrease and without distinction.

As the Root Text says, they also do not grasp the attribute of sentient beings. What does this mean? It means that they know in accordance with reality that all sentient beings and their own bodies are equal in suchness.

The gate of transcending attributes and remaining unattached has already been explained. Now, in due order, the gate of equality between knower and known will be explained. The gate of equality between knower and known means that cause and dharma, essence and function, principle and wisdom are all equal and without distinction.

That is, the Dharma-body and the two response bodies—the reward body and the transformation body, making three bodies in all—are equal in a single essence, without distinction, with the two principles of the truly real and the provisionally false. The original body of self-nature and the derivative bodies of branches and tips are equal in a single essence, without distinction. The correct wisdom that realizes and the principle of suchness that is realized are equal in a single essence, without distinction.

Because there is a single essence, there are not two essences. Because there are not two essences, it is not a single essence. It is neither two nor one, and even emptiness itself is empty in this manner.

Because of this meaning, the original nature naturally possesses perfect merit and virtue without relying upon any other power. The Extremely Profound and Supremely Sublime Sutra says:

At that time, Manjusri addressed the Buddha, saying: “What is called the attribute of different, different, different? What is called the attribute of same, same, same?”

The Buddha said: “The expression ‘different, different, different’ indicates ignorance. The expression ‘same, same, same’ indicates the clear manifestation of all dharmas.

“These two dharmas are like the two horns of an ox. Their mutually counteracting attributes do not consume their essences, just as the two are not absolutely separate. Therefore, these two dharmas are called falsely established dharmas beyond contemplation.”

Regarding this, Manjusri immediately understood through the Buddha’s spiritual power. He rose from his seat and addressed the Buddha, saying:

“World-Honored One! What are falsely established dharmas beyond contemplation? Can this attribute be expressed? Can it be expressed? How should one understand to which gate it belongs?”

At that time, the World-Honored One said to Manjusri: “I have previously taught in the oceans of sutras that difference is ignorance and sameness is precisely the Dharma. In order to liberate deluded and foolish ordinary beings, I provisionally devised this teaching. Now I shall enable you to understand the truth.

Manjusri! The expression ‘falsely established dharmas beyond contemplation’ means that sameness and difference both return to sameness; sameness itself returns to emptiness; emptiness itself returns to the absolute; and so forth, as explained extensively.” As the Root Text says, by possessing such great wisdom of skillful means, one eradicates ignorance, perceives the Dharma-body that is originally and naturally so, and acquires inconceivable karmic activity with its manifold functions.

This means that it accords with suchness and pervades all places.

The gate of equality between knower and known has already been explained. Now, in due order, the gate of manifesting responsive forms while being without attributes will be explained. The gate of manifesting responsive forms while being without attributes means that the essential body of self-nature is empty, quiescent, and incomparable, yet is able to manifest various forms.

It is like a rabbit’s horn, whose own essence is originally nonexistent, yet which is fully capable of producing all horns. That is, the Buddha’s Dharma-body is only one and solely quiescent, yet it is neither one nor quiescent; it is not a sphere reached by the activities of mind. It is called the cessation of the path and the cessation of quiescence; there is only A, and it produces A.

Why is this? Because all Buddhas, the Tathagatas, possess only their own true bodies and no other bodies, yet all sentient beings who hear them receive benefit. They receive benefit within the measure of their own minds, and an opening is made within the essence of the Dharma-body.

As the Root Text further says, no attribute of function can be apprehended. Why is this? Because all Buddhas, the Tathagatas, possess only the Dharma-body and the body characterized by wisdom.

The truth of the ultimate meaning is not the sphere of conventional truth and transcends what is fabricated there. Yet, because it always enables sentient beings to gain benefit according to what they see and hear, it is called function.

The gate of manifesting responsive forms while being without attributes has already been explained. Now, in due order, the gate of coarse and subtle manifestations according to perception will be explained. Within this gate are two further gates. What are the two? The first is the gate of distinctions in the functional attributes of the response body. The second is the gate of distinctions in the functional attributes of the reward body.

What is the meaning of the first gate? All ordinary beings and followers of the two vehicles are unable to understand that all dharmas are only the profound, fundamental measure of the one mind. Relying upon the discriminating consciousness of objects, which transforms and falsely conceives, they perceive the responsive transformation body and form an outwardly directed understanding.

Being unable to comprehend that there are no boundaries, they continue to make division after division. As the Root Text says, these manifestations are again of two kinds. What are the two?

First, that which is seen by the minds of ordinary beings and followers of the two vehicles in reliance upon the discriminating consciousness of objects is called the response body. Because they do not understand that it is manifested by the evolving consciousness, they perceive it as coming from outside, grasp only partial aspects of its form, and are unable to comprehend it fully.

What is the meaning of the latter gate? All bodhisattvas, from the stage of faith and understanding up to the Vajra stage, know and penetrate that all dharmas are only the profound, fundamental measure of the one mind. Relying upon that karmic consciousness, they perceive the Buddha’s reward body.

Having formed an understanding through consciousness, they penetrate it and thereby rely upon the portion of correct non-discrimination. As the second passage of the Root Text says, it relies upon karmic consciousness; that is, what is seen by the minds of bodhisattvas from their initial arousal of realization up to the bodhisattvas of the ultimate ground is called the reward body. This body possesses immeasurable colors.

Each color possesses immeasurable attributes. Each attribute possesses immeasurable excellent marks. The supporting resultant realm likewise possesses immeasurable varieties of adornment, manifesting in accordance with each place.

It is without boundary or end, transcending the attributes of division and separation. Wherever it manifests, it always maintains its presence without ever vanishing.

From this point onward, the distinctions among the characteristics of recompense and response are revealed. “Recompense” means that, having fully perfected wholesome causes, one receives the fruit of true happiness and naturally, freely, and decisively abides in bliss. Because it is far removed from the characteristics of suffering, it is called recompense.

As stated in the root text, all these merits are accomplished through the causes of the paramitas, the permeation of undefiled practices, and inconceivable permeation. Because it is endowed with immeasurable characteristics of bliss, it is called recompense. “Response” means responding to beings’ capacities without deviation.

It appears according to the time, place, and realm. Because it is not characterized by bliss, it is called response. As stated in the root text, moreover, what ordinary beings perceive is this coarse form.

According to the six destinies, what each perceives differs in manifold ways and does not possess the characteristics of bliss; therefore, it is called response.

From this point onward, the preceding passage will be explained more clearly. That is, at each successive stage, the Buddhas perceived differ in degree. What does this mean?

At the stages of the Three Worthies, bodhisattvas have faith in true suchness. They partially perceive the recompense body and clearly contemplate its forms and characteristics as beyond discrimination and measure, yet these bodhisattvas are unable to free themselves from the discriminating mind. Why is this?

Because they have not yet entered the stage of true suchness. As stated in the root text, moreover, what bodhisattvas at the initial arousal of intention perceive is based on their deep faith and delight in entering the Dharma of true suchness. They perceive a small portion of those forms and characteristics and their various adornments, which neither come nor go, are free from all subtle distinctions, appear solely in dependence upon mind, and do not depart from true suchness.

Yet these bodhisattvas still engage in their own discrimination and have not entered the stage of the Dharma body. If they enter the Ten Bhūmis, such bodhisattvas progressively advance toward the ultimate. As stated in the root text, if the mind becomes purified, what is perceived is subtle and wondrous; this functioning increasingly manifests as the bodhisattva advances through the bhūmis, until at last the ultimate is perceived.

In the fruit of Buddhahood, the fundamental kinds of karmic consciousness no longer remain; both the perceived and that which perceives are also empty. Why is this? Because the true suchness of all Buddhas is true suchness, equal and equal; their Dharma bodies are Dharma bodies, equal and equal.

There is neither this nor that, neither self nor other; neither great nor small, neither high nor low. There is not the slightest conceptual proliferation, and even the exhaustion of thought itself is also absent. There is only the single, markless true suchness of fundamental wisdom.

Furthermore, relying upon Gajālīvanadī, within the Māra palace of Gandhitathā, the body of self-nature abides, independent and nondual. As stated in the root text, if karmic consciousness is abandoned, then no characteristics are perceived; yet the Dharma bodies of the Buddhas have neither this nor that, neither formal characteristics nor any alteration in the characteristics perceived. Why, then, is this stated in the section on the response body?

Because it is by relying upon discriminating consciousness that one perceives that Buddha. In the section on the recompense body, it is stated thus: one perceives that Buddha by relying upon karmic consciousness. This is intended to reveal that, according to whether consciousness is coarse or subtle, the Buddha body perceived through it is correspondingly coarse or subtle.

The gateway of coarseness and subtlety according to perception has now been explained. Next, the gateway of questions and answers that resolve doubts will be discussed. This has two parts.

What are the two? The first is the question, and the second is the answer. The section presenting the answer further contains five gateways.

What are the five? The first is the gateway in which the Dharma body manifests forms and characteristics; the second is the gateway revealing the form and characteristics of the wisdom body; the third is the gateway revealing the form and characteristics of the Dharma body; the fourth is the gateway of vast, perfect, and boundless manifestation; and the fifth is the gateway of inconceivable excellence. These are called the five.

Their perceptible characteristics will now be discussed in sequence.

What is the purport and character of this question? It is called a question because the following doubt arises concerning the true, intrinsic essence of the Dharma body: profound thought itself has ceased, and because it is quiescent, it is said to be cut off. By whom, then, are the forms and characteristics that perform activities produced?

How can the formless manifest them? The explanation is this: the formless Dharma body can manifest forms and characteristics and can bring forth manifold forms and characteristics. One cannot say that the Dharma body is impure or that it is separate from form, images, and spatial regions.

Because doubts such as these arise, this question is posed. Thus the question means: Since the Dharma bodies of the Buddhas are free from forms and characteristics, how can they manifest forms and characteristics?

From this point onward, this doubt is addressed. The gateway in which the Dharma body manifests forms and characteristics means that the Dharma body of self-nature can serve as the supporting basis and abiding place of forms and characteristics, skillfully manifesting them without obstruction. Why is this?

Because it can serve as the basis of material dharmas and is itself the basis upon which mental dharmas depend. From beginningless time until now, they have been equal and equal, without two separate essences, and are solely the measure of the one mind. As stated in the root text, the answer is: “This Dharma body is the essence of form; therefore, it can manifest in forms.

Thus, from the very beginning, form and mind have been nondual.” The gateway revealing the form and characteristics of the wisdom body means that wisdom encompasses form; there is no form that does not possess wisdom, and this is called the wisdom body. As stated in the root text, because the nature of form is itself wisdom, the essence of form is formless and is therefore called the wisdom body.

The gateway revealing the form and characteristics of the Dharma body means that form encompasses wisdom; there is no single instance of wisdom that does not possess form, and therefore it is called the Dharma body. As stated in the root text, because the nature of wisdom is itself form, it is called the Dharma body. The gateway of vast, perfect, and boundless manifestation means that the forms and characteristics manifested by these two bodies, together with their transformations, pervade the realms of all sentient beings, all insentient realms, all realms of empty space, all realms of nirvana, and all realms of the Tathagatas.

There is no place they do not penetrate, no place they do not reach, no place they do not encounter, no place where they are not present, and no place where they do not function. Yet there is no discrimination and no obstruction; each is utterly pure and singular, without any characteristic becoming disturbed or confused. As stated in the root text, forms are manifested everywhere without discrimination; in accordance with beings’ minds, immeasurable bodhisattvas, immeasurable recompense bodies, and immeasurable adornments can be revealed throughout the worlds of the ten directions, each distinct from the others.

All are boundless and yet devoid of characteristics.

The gateway of inconceivable excellence means that such karmic functioning is profoundly subtle, uniquely honored, and supremely excellent. It cannot be comprehended by ordinary beings or those of the Two Vehicles. As stated in the root text, their consciousness does not discriminate, yet it can know the sovereign functioning of true suchness.

Thus these three kinds of profundity are of great significance. Within which of the two gateways are they established? In the gateway of true suchness, the three great meanings are each established singly and are not established in pairs.

In the gateway of arising and cessation, the three great meanings are each fully established together with the other two. They are neither prior nor subsequent, yet remain distinct. Therefore, the Mahā-Indra-Jāla-Upamā Sūtra states: “There may be the great meaning of essence, yet without characteristics and functioning.

There may be the great meaning of characteristics, yet without essence and functioning. There may be the great meaning of functioning, yet without essence and characteristics.” Thus, among these three great matters, when one is present, the other two are absent. Furthermore, the great essence may possess characteristics and functioning; the great meaning of characteristics may possess essence and functioning; and the great meaning of functioning may possess essence and characteristics.

Thus these three great matters, in each single one and each pair, are never separate from one another. The remaining kinds of characteristics will be correlated and explained together, section by section, so that this principle may be made clear and distinct.

The gateway revealing the three kinds of great meanings has now been explained. Next, the gateway of entering oneself and refuting divergent views will be discussed.

It is written: Furthermore, it is shown that from the gate of arising and cessation there is the meaning of entering the gate of true suchness. That is, when one investigates the five skandhas—form and mind—and the objects of the six senses, ultimately there is no thought. Since the mind has no form or appearance, though one searches for it throughout the ten directions, it can ultimately never be found.

It is like a deluded person who calls east west, although in reality the directions have not changed. Sentient beings are likewise. Because they are deluded by ignorance, they take the mind to be that which thinks and recollects; yet in reality the mind does not move.

If one can clearly contemplate and know that the mind does not arise, one thereby attains accord with and enters the gate of true suchness.

The Treatise says: What meaning is elucidated by the argument now being established here? It is intended to counteract the various attachments concerning breadth and narrowness, greatness and smallness. What is meant by such differing attachments?

Sentient beings form the following attachment: the mind of the One Dharma Realm, which is the fundamental Dharma, is broad and great, whereas the two gates of the true and the deluded are derivative dharmas and are narrow and small. In order to counteract this attachment, it is taught that this gate is itself also that which is entered, together with the fundamental source. Furthermore, it is intended to show that within the gate of true suchness there are no differentiated characteristics of dharmas.

Furthermore, it is intended to show that the wisdom realizing the emptiness of the five skandhas, like the emptiness of the skandhas themselves, is in its own essence empty of emptiness. Because this can be empty, that emptiness too is entirely empty. This is intended to enable entry into the gate of the equality of true suchness.

Furthermore, it is intended to show that the gate of arising and cessation is provisional, while the gate of true suchness is real. As stated in the root text, furthermore, it is shown that from the gate of arising and cessation there is the meaning of entering the gate of true suchness. That is, when one searches for the five skandhas—form and mind—and the objects of the six senses, ultimately there is no thought; and since the mind has no form or appearance, though one searches throughout the ten directions, it cannot be found.

Why, in the analogy within this gate, is the eastern direction called awakening while the western direction represents thought? It is intended to show that the prajna of original awakening manifests the pure, radiant light of wisdom, illuminating the darkness and obscurity of birth and death. It is like the sun appearing, whereupon its radiant light dispels the darkness of the world.

The fundamental ground of darkness gives rise to the defiled dharmas that are its retinue, concealing the immeasurable, undefiled, intrinsically pure radiance of wisdom. It is like the sun setting, whereupon darkness emerges and obscures that portion of clear light. Thus this can readily be understood.

As stated in the root text, it is like a deluded person who takes east to be west, although in reality it is not so. Sentient beings are likewise. Because they are deluded by ignorance, they take the mind to be that which recollects and thinks; yet in reality the mind does not move.

From this point onward, the characteristics of attaining benefit are clarified. This means that when sentient beings clearly know that the dharma of mind has neither an entity that arises nor differentiated characteristics of what is arisen, they thereby accomplish accord with true suchness. Through faith, they accomplish entry into true suchness. Without accord, they cannot enter. As stated in the root text, if one can clearly contemplate and know that the mind does not arise, one thereby attains accord with and enters the gate of true suchness.

The gate of entering the gate itself and the gate of refuting divergent views have now been explained. Next, in due order, the gate of correct understanding that counteracts erroneous attachments will be explained.

It is written: To counteract erroneous attachments means that all erroneous attachments depend upon views of self. If one departs from this self, there are no erroneous attachments. These views of self are of two kinds. What are the two?

The first is the view of a personal self; the second is the view of a self in dharmas. The view of a personal self, as taught for ordinary beings, has five kinds. What are the five?

First, upon hearing a sutra say that the Tathagata’s Dharma-body is ultimately quiescent, like empty space, those who do not understand that this was taught to destroy attachment take empty space itself to be the Tathagata-nature. How is this counteracted? It is clarified that the characteristic of empty space is a deluded dharma.

Its essence is empty and unreal. It exists only in contrast to form; thus it is a characteristic that can be perceived and causes this mind to arise and cease. Since all dharmas of form have always been mind alone, in reality there is no form outside the mind.

If there were no form, there would be no characteristic of empty space. Therefore, all realms of objects are mind alone and exist because of deluded arising. If the mind departs from deluded movement, all realms of objects cease.

There remains only the one true mind, which never changes. This refers to the ultimate, vast nature and wisdom of the Tathagata, not to a characteristic like empty space.

Second, upon hearing a sutra teach that all worldly dharmas are ultimately empty in essence, and that even nirvana, true suchness, and all dharmas are ultimately empty—being originally and intrinsically empty and apart from all characteristics—those who do not understand that this was taught to destroy attachment suppose that the nature of true suchness and nirvana is merely this emptiness. How is this counteracted? It is clarified that the true suchness Dharma-body, though empty in its intrinsic essence, is fully endowed with immeasurable qualities of its nature.

Third, upon hearing a sutra teach that the Tathagata-garbha neither increases nor decreases and that all qualities are added to its essence, those who cannot fully understand this suppose that the Tathagata-garbha contains dharmas of form and mind, each with its own differentiated characteristics. How is this counteracted? Such teaching is given only in reliance upon the meaning of true suchness; therefore, differentiation is taught by showing the causes of arising, cessation, and defilement.

Fourth, upon hearing a sutra teach that all the defiled dharmas of worldly birth and death exist in reliance upon the Tathagata-garbha, and that no dharma is apart from true suchness, those who cannot understand this suppose that the intrinsic essence of the Tathagata-garbha is fully endowed with all the worldly dharmas of birth and death. How is this counteracted? From the beginning, the Tathagata-garbha has possessed only pure qualities as numerous as the sands of the Ganges, which are neither separate from nor cut off from true suchness and are not other than its meanings.

Defiled dharmas and afflictions as numerous as the sands of the Ganges exist only through the nature of delusion; in their original basis they are intrinsically nonexistent. Since beginningless time, they have never been associated with the Tathagata-garbha. If the essence of the Tathagata-garbha contained deluded dharmas, then even after realization there could be no state in which delusion was permanently eliminated.

Fifth, upon hearing a sutra teach that because of the Tathagata-garbha there is birth and death, and that by relying upon the Tathagata-garbha nirvana is attained, those who cannot fully understand this suppose that sentient beings have a beginning, taking a view of beginning. They further suppose that after the Tathagata realizes nirvana, there will be an end to it and he will again become a sentient being. How is this counteracted?

The Tathagata-garbha has no preceding limit, and the characteristic of ignorance likewise has no beginning. If one says that sentient beings arising from a beginning exist outside the three realms, this is a teaching found in the scriptures of non-Buddhist paths. Furthermore, the Tathagata-garbha has never had a subsequent limit, and the nirvana attained by the Buddhas is in accord with it.

Therefore, there is no subsequent limit. The view of a self in dharmas arises in those of dull faculties among followers of the Two Vehicles. For their sake, the Tathagata teaches the selflessness of persons; yet because their understanding is not ultimate, they perceive the dharmas of the five skandhas as arising and ceasing.

Fearing birth and death, they then deludedly cling to nirvana. How is this counteracted? The dharmas of the five skandhas are intrinsically unborn.

Since there is no cessation, from beginning to end they have always been nirvana. Furthermore, when one ultimately departs from deluded attachment, one clearly knows that all defiled dharmas and pure dharmas exist only in mutual dependence and possess no characteristics that can be expressed. Therefore, all dharmas, from the beginning, are neither form nor mind, neither wisdom nor consciousness, neither existent nor nonexistent; ultimately, their characteristics cannot be expressed.

If anything is said of them, one should understand that it is the Tathagata’s skillful means, provisionally established to instruct sentient beings. Its sole purpose is to enable them to relinquish conceptual thought and return to true suchness. For thinking upon and recollecting all dharmas causes the mind to arise and cease, preventing entry into true wisdom.

The Treatise states: Within this passage there are, in itself, four approaches. What are the four? First, the approach that reveals the fundamental general characteristic; second, the approach that reveals the counteraction to the view of a personal self; third, the approach that reveals the counteraction to the view of a self in dharmas; and fourth, the approach that reveals complete transcendence beyond both.

These are called the four. The approach that reveals the fundamental general characteristic means that all immeasurable and boundless fixed attachments, as numerous as the sands of the Ganges, invariably take the view of self as the basis upon which they depend, from which they arise and increase; there is nothing beyond this. Thus, this false attachment constitutes their foundation.

Therefore, the Boundless Sutra on the Abiding Ground of Ignorance says: All the immeasurable varieties of false and erroneous doctrines, as numerous as the ocean is vast, arise and operate by relying upon the view of self. They are like all the immeasurable and boundless varieties of grasses and trees within a forest: all depend upon the mountain and arise and flourish in reliance upon it. As for fundamentally counteracting false attachments, all false attachments rely upon the view of self.

If the self is relinquished, there will be no false attachment. This view of self is of two kinds. What are the two?

First, the view of a personal self; second, the view of a self in dharmas.

The approach that reveals the fundamental general characteristic has already been explained. We shall now successively explain the approach that reveals the counteraction to the view of a personal self. The approach that reveals the counteraction to the view of a personal self means directly counteracting the erroneous attachments of all ordinary beings belonging to the group fixed in error and the group not yet fixed, thereby enabling sublime understanding to arise.

There are five kinds of persons, whose views are counteracted and whose obstructions have distinct characteristics. Since the meaning of this passage is clear, no further explanation is needed. Moreover, it is not especially necessary.

As the root text states, the view of a personal self held by ordinary beings is of five kinds, and so forth through the extensive explanation. Furthermore, the Tathagatagarbha has no final end. That all Buddhas realize the corresponding nirvana means that it has no termination.

The approach that reveals the counteraction to the view of a personal self has already been explained. We shall now successively explain the approach that reveals the counteraction to the view of a self in dharmas. The approach that reveals the counteraction to the view of a self in dharmas means directly counteracting the many errors of beings of the two vehicles who regard dharmas as truly existent, enabling them to accomplish the emptiness of dharmas and its great principle.

The obstructions counteracted by the two kinds of views concerning dharmas have these characteristics. Since the meaning of this passage is clear, no further explanation is needed. As the root text states, the view of a self in dharmas is held by those of the two vehicles whose faculties are dull.

The Tathagata always teaches that a person has no self, and so forth through the extensive explanation; thus there is no cessation, for all is originally nirvana.

The approach that reveals the counteraction to the view of a self in dharmas has already been explained. We shall now successively explain the approach that reveals complete transcendence beyond both. The approach that reveals complete transcendence beyond both means that if beings eliminate the two attachments, realize the two kinds of emptiness, and penetrate all dharmas, this is called the severance of the path and the cessation of the sphere of mental activity.

When all is exhausted, illuminating quiescence remains; conceptual thought vanishes, one abides in emptiness, and the destination is reached. As the root text states, furthermore, when one ultimately transcends deluded attachments, it becomes clear that defiled dharmas and pure dharmas all exist in dependence upon conditions and possess no intrinsic characteristics that can be expressed. Therefore, from the beginning, all dharmas are neither form nor mind, neither wisdom nor consciousness, neither existent nor nonexistent; ultimately, their characteristics cannot be expressed.

Therefore, this is extensively explained so that the arising-and-ceasing mind will not be mistaken for true wisdom.

Treatise Explaining the Mahayana

End of Fascicle 6