釋摩訶衍論

From here onward, the distinctive characteristics of arising and cessation will be clarified.

It is written: Furthermore, when distinguishing the characteristics of arising and cessation, there are again two kinds. What are the two? First, the coarse, which corresponds with mind.

Second, the subtle, which does not correspond with mind. Furthermore, within the coarse there is also the subtle, and within the subtle there is also the coarse, which constitute the sphere of bodhisattvas. The subtle within the subtle is the sphere of the Buddhas.

These two kinds of arising and cessation exist in dependence upon the perfuming of ignorance. Thus, they depend upon a cause and depend upon a condition. Dependence upon a cause means non-enlightenment; dependence upon a condition means the delusive production of objects.

If the cause ceases, the condition consequently ceases. Because the cause ceases, the mind that does not correspond ceases. Because the condition ceases, the mind that does not correspond ceases.

Question: If the mind ceases, what continues? If there is continuation, why is it said to cease ultimately?

Answer: The reason cessation is spoken of is that the characteristics of mind cease; it is not that the essence of mind ceases. It is like wind depending upon water and giving rise to the characteristic of movement. If the waves of that water disappear, this means that the wind is no longer present and has no place upon which to depend.

Yet the water itself does not disappear, while the characteristic produced by the wind had continued. When the wind ceases, the characteristic of movement consequently ceases; it is not that the water ceases. Ignorance is also like this: it depends upon the essence of mind and sets it in motion.

If the essence of mind were to cease, sentient beings would no longer exist, and there would be nothing upon which to depend. Because its essence does not cease, the mind continuously endures. Likewise, when delusion ceases, the characteristics of mind consequently cease; it is not that the mind’s knowing wisdom ceases.

The Treatise says: This passage contains five approaches. What are the five? First, the approach of indicating and explaining the characteristics in full; second, the approach concerning the persons to whom these characteristics pertain; third, the approach revealing the basis of the coarse and the subtle; fourth, the approach concerning the sequence in which intrinsic enlightenment counteracts them; and fifth, the approach of raising questions and answers to resolve doubts.

The approach of indicating and explaining the characteristics in full means that coarse and weighty arising and cessation corresponds with mind, while subtle arising and cessation does not correspond with mind. What is called coarse and weighty arising and cessation? With which consciousness does it correspond?

It means Mạt Mạt. It corresponds with the discriminating object-consciousness. What is called subtle arising and cessation?

With which consciousness does it not correspond? It means Mạt, together with the fundamental consciousness in its three stages, with which it does not correspond. Upon which authoritative sutra did Bodhisattva Ashvaghosha rely in explaining it in this way?

It is the Lankavatara Sutra. What is said in that sutra? One circulating version of the Lankavatara Sutra states:

At that time, Bodhisattva-Mahasattva Mahamati again addressed the Buddha, saying: “World-Honored One! How many kinds of arising, abiding, and cessation do the consciousnesses possess?”

The Buddha told Mahamati: “The consciousnesses have two kinds of arising, abiding, and cessation, whose full number cannot be comprehended. The consciousnesses have two kinds of arising: continuous-flow arising and characteristic arising. They have two kinds of abiding: continuous-flow abiding and characteristic abiding. They have two kinds of cessation: continuous-flow cessation and characteristic cessation.” Furthermore, another circulating version of the Lankavatara Sutra states:

“O Mahamati! The consciousnesses have two kinds of cessation. What are the two? First, the cessation of characteristics; second, the cessation of characteristic-abiding. They have two kinds of arising. What are the two? First, characteristic arising; second, continuous arising. They have two kinds of abiding. What are the two? First, characteristic abiding; second, continuous abiding.”

Furthermore, the Large Version of the Lankavatara Sutra states: At that time, Manjushri addressed the Buddha, saying: “World-Honored One! How many characteristics of impermanence do the dharmas of mind and consciousness possess?”

The Buddha told Manjushri: “The initial bondage lies in subtle consciousness; it is of the superior grade and is not separate from arising and cessation. The intermediate transformation continues in connection with subtle consciousness; it is of the middle grade and is not separate from arising and cessation. If one becomes remote from the bondage of subtle consciousness, there is the inferior grade of arising and cessation that is not separated from it.

As for the coarse discriminating consciousness at the periphery, it is superficially separable, yet is not separate from arising and cessation.” What meaning is clarified by these three versions of the Lankavatara Sutra? They seek to reveal the distinctive characteristics of the two kinds of arising and cessation, the coarse and weighty and the subtle. Although the sutras state only their names, they do not clearly explain this meaning.

For this reason, Bodhisattva Ashvaghosha distinguished what accords with the sutras from what does not accord with them, thereby revealing the two kinds of arising and cessation, coarse and subtle. As the root text says: “Furthermore, when distinguishing the characteristics of arising and cessation, there are two kinds. What are the two?

First, the coarse, which corresponds with mind; and second, the subtle, which does not correspond with mind.”

The approach of indicating and explaining the characteristics in full has now been explained. Next, the approach concerning the persons to whom these characteristics pertain will be discussed. Within this provisional approach there are three kinds.

What are the three? First, ordinary beings who do not regress; second, those who are partially purified; and third, those whose purification is complete. These are called the three.

Which corresponding defilement does the first person take as his own sphere? He takes the defilement corresponding to attachment as his own sphere. As the root text says, there is the coarse within the coarse, which is the sphere of ordinary beings.

What defilements does the person in the middle take as his own sphere? He takes the latter two corresponding defilements, the first two non-corresponding defilements, and one portion of karmic consciousness as his own sphere. As the root text says, the subtle within the coarse and the coarse within the subtle constitute the sphere of bodhisattvas.

What non-corresponding defilement does the latter person take as his own sphere? He takes as his own sphere a complete portion of the characteristic of movement and the entirety of the distinct power of the characteristic of karma. As the root text says, the subtle within the subtle is the sphere of the Buddhas.

The approach concerning the persons to whom these characteristics pertain has now been explained. Next, the approach revealing the basis of the coarse and the subtle will be discussed. Here, there are two kinds of basis. What are the two? First, the general indication; second, the particular indication. The general indication means that both kinds of arising and cessation take ignorance as their basis. The particular indication means that the two kinds of arising and cessation are as set forth successively below.

Each takes a cause and a condition as its basis, as the root text says: “These two kinds of arising and cessation exist in dependence upon the perfuming of ignorance. That is, they depend upon a cause and depend upon a condition. Dependence upon a cause means non-enlightenment; dependence upon a condition means the delusive production of objects.” Upon which sutra does this treatise rely in establishing this teaching?

It is the Lankavatara Sutra. What does that Lankavatara Sutra say? The sutra section of the circulating version of the Lankavatara states: “O Mahamati!

Inconceivable perfuming and inconceivable transformation manifest the superior aspect of consciousness, while attachment to the various sensory objects and perfuming by beginningless delusive thought constitute the cause of the discriminating object-consciousness.” Furthermore, the Large Version of the Lankavatara Sutra states: “Moreover, the cause inseparable from defilement is inconceivable perfuming and inconceivable perfuming, together with conceivable transformation and inconceivable transformation.

Furthermore, the cause separated from defilement means that various powerful winds cause delusive thoughts to appear upon the mirror of consciousness,” and so forth at length. What dharma is called inconceivable perfuming? It is fundamental ignorance.

For what reason is it named inconceivable perfuming? Because it is profound. In what way is it profound?

Even those at and below the Vajra stage find it difficult to comprehend this matter. Therefore, it is called inconceivable perfuming. The transformation produced by perfuming is likewise so.

Therefore, the Large Version of the Sutra states: “Conceivable and inconceivable means those who have attained the Vajra stage and those above them.”

The gateway revealing the coarse and subtle aspects and their basis has already been explained. Now, in due order, the gateway of the successive stages by which intrinsic enlightenment counteracts defilement will be explained. This means that fundamental ignorance, the root of cognition, is taken as the beginning, and the characteristic of cessation as the end.

In this manner, they are counteracted progressively. Herein, although ignorance is severed and relinquished, ignorance itself is not taken as that which performs the severance. It is not through its own elimination that it is eliminated.

By what principle, then, is it severed? It means severing the afflicted mind and eliminating it so that it does not arise. This is called the successive order of the path of counteraction by intrinsic enlightenment.

Just as, when the root cause ceases, the conditions consequently cease: because the cause ceases, the non-corresponding mind ceases; because the conditions cease, the corresponding mind ceases.

The gateway of the successive stages by which intrinsic enlightenment counteracts defilement has already been explained. Now, in due order, the gateway of raising questions and answers to resolve doubts will be explained. Within this gateway there are two aspects.

What are the two? The first is the gateway that closes off both alternatives of a dilemma; the second is the gateway that opens the way and resolves doubt. From the form of the passage, it may be seen that the luminous wisdom of intrinsic enlightenment eliminates fundamental ignorance.

The three kinds of subtle defilement are forever severed and cease, never to arise again. Furthermore, the three subtle and six coarse states of mind can no longer arise. These three and six kinds of mind are forever severed and cease, never to arise again.

The essential nature of wisdom cannot exist by itself. Why is this? These three and six kinds of mental states are never apart from ignorance, yet they are also fully endowed with intrinsic enlightenment.

Because the true and the deluded are combined, they are called the three and six kinds of mind. If it is said that the three and six kinds of mind cease, then intrinsic enlightenment must cease along with them and exist nowhere. How, then, could it be said that the mind of intrinsic enlightenment continues uninterruptedly, even as far as those of wrong concentration?

Therefore, the question is asked: If the mind ceases, how can it continue? This is the first closing-off. If it is said that intrinsic enlightenment consists of meritorious qualities, that this Dharma is never lost, is eternally constant and uninterrupted, and never disappears, how then can it also be said that the three and six kinds of mind are forever extinguished and never arise again?

Therefore, to speak of continuity is to speak of ultimate cessation. This is the second closing-off. From this point onward, the doubts are explained and resolved.

The wording is clear, so no extensive explanation is necessary.

Up to this point, the characteristic of arising and cessation has been clearly explained. From here onward, the characteristics of defilement and purity, their mutual perfuming, and their arising without interruption are revealed.

It is written: Furthermore, there are four kinds of dharmas through whose perfuming defiled and pure dharmas arise without interruption. What are the four? First is the pure Dharma, also called suchness.

Second is the cause of all defilements, called ignorance. Third is the deluded mind, also called karmic consciousness. Fourth is the deluded objective realm.

If a person perfumes something with incense, it consequently acquires a fragrance. This is likewise so. The pure Dharma of suchness truly has no defilement, yet because it is constantly perfumed by ignorance, the characteristic of defilement appears.

The defiled dharma of ignorance is truly not a pure activity, yet because it is constantly perfumed by suchness, it comes to possess a pure function. How does perfuming cause defiled dharmas to arise without interruption? Because the Dharma of suchness serves as the basis, ignorance exists in relation to it.

Thus there is the cause constituted by the defiled dharma of ignorance. Ignorance then perfumes suchness, and because of this perfuming, the deluded mind arises. Because the deluded mind exists, it in turn perfumes ignorance and fails to comprehend the Dharma of suchness.

Unconsciously, thoughts arise, and a deluded objective realm immediately appears. Thereafter, the defiled dharma of the deluded objective realm serves as a condition and perfumes the deluded mind, causing this mind to form attachments through thought and create various kinds of karma, thereby undergoing every form of physical and mental suffering. This perfuming by the deluded objective realm is of two kinds.

What are the two? First is the perfuming that increases thought; second is the perfuming that increases grasping. The perfuming by the deluded mind is also of two kinds.

What are the two? First is the perfuming by the fundamental karmic consciousness, through which arhats, pratyekabuddhas, and all bodhisattvas experience the suffering of arising and cessation. Second is the perfuming that increases the consciousness which discriminates objects, through which ordinary beings undergo the karmic consequences of abundant suffering.

The perfuming by ignorance is of two kinds. What are the two? First is fundamental perfuming, which brings the karmic consciousness to completion.

Second is the perfuming that gives rise to views and craving, which brings the consciousness that discriminates objects to completion. How does perfuming cause pure dharmas to arise without interruption? Because the Dharma of suchness exists, it is able to perfume ignorance.

Through the power of this perfuming as cause and condition, the deluded mind is caused to reject the suffering of samsara and to seek realization of nirvana. Because this deluded mind possesses the causal conditions of aversion and aspiration, it then perfumes suchness. One gains faith in one's own nature and clearly understands that the mind moves delusively and that no objective realm exists before it.

One cultivates the Dharma of detachment and, through wisdom in accordance with reality, realizes that no objective realm exists before the mind. One gives rise to practices in accord with this through various skillful means, neither grasping nor entertaining thoughts. Through the power of perfuming over a long period, ignorance consequently ceases.

Because ignorance ceases, the mind no longer arises. Because the mind does not arise, the objective realm accordingly ceases. Since both causes and conditions have ceased, all characteristics of mind come to an end.

This is called nirvana, and spontaneous activity is accomplished. The perfuming by the deluded mind is of two kinds. What are the two?

First is the perfuming by the consciousness that discriminates objects. Depending upon ordinary beings and followers of the two vehicles, it enables them to escape the suffering of samsara and, according to the strength of their capacities, gradually proceed toward the unsurpassed path. Second is the perfuming by mentation.

This refers to bodhisattvas who arouse a courageous resolve and swiftly attain nirvana. The perfuming by suchness is likewise of two kinds. What are the two?

First is the perfuming by its own essence and characteristics; second is the perfuming by its function. Perfuming by its own essence and characteristics means that, since beginningless time, it has been fully endowed with undefiled dharmas and with perfuming by its function; together with inconceivable activity, it constitutes the objective realm of intrinsic nature. Relying upon these two meanings, it constantly performs perfuming.

Because this power of perfuming exists, it can cause sentient beings to reject the suffering of samsara and to seek nirvana. Having faith that the Dharma of suchness exists within themselves, they arouse the aspiration to cultivate the path.

Question: If this is so, all sentient beings possess suchness, and all are perfumed by it. Why, then, are there immeasurable differences between those who have faith and those who do not, and between those who awaken earlier and those who awaken later? Should they not all, at the same time, realize for themselves that they possess the Dharma of suchness, cultivate skillful means, and enter nirvana?

Answer: Suchness is originally only one, whereas ignorance is immeasurable and boundless. Since beginningless time, its intrinsic characteristics have differed, being dense or slight and never uniform. Afflictions as numerous as the sands of the Ganges arise in dependence upon ignorance and differ from one another. The afflictions of views, craving, and defilement arise in dependence upon ignorance and differ from one another. In this way, all afflictions arise in dependence upon ignorance, with immeasurable differences as to earlier and later. Only the Tathagata can fully comprehend this.

Furthermore, the Dharma of the Buddhas has causes and conditions. Only when causes and conditions are complete can accomplishment be attained. It is like fire within wood.

The nature of fire is the primary cause. Yet if a person does not understand and does not know the provisional expedient means, the wood cannot burn itself; no such thing can occur. Sentient beings are likewise.

Although they possess the power of perfuming by the primary cause alone, if they do not encounter the Buddhas, bodhisattvas, and good spiritual friends as conditions, they cannot by themselves eradicate the afflictions and enter nirvana; this is certainly so. Although the power of external conditions may be present, if the pure Dharma within has not yet acquired the power of perfuming, they still cannot ultimately depart from birth and death, suffering and pleasure, and seek nirvana.

Here, because causes and conditions are complete, there is naturally the power of perfuming. Moreover, through the compassionate vows and protection of the Buddhas, bodhisattvas, and others, sentient beings are caused to give rise to the aspiration to leave suffering behind, to believe that nirvana exists, and to cultivate wholesome roots. When the cultivation of wholesome roots has been accomplished, they then directly encounter the Buddhas and bodhisattvas, who instruct and transform them, bringing benefit and joy, until they are able to advance upon the path to nirvana.

The perfuming of function means the power of the external conditions of sentient beings. Such external conditions have many meanings. Briefly stated, there are two kinds.

What are the two? The first is differentiated conditions; the second is equal conditions. Differentiated conditions means that a person relies upon the Buddhas and bodhisattvas from the time they first arouse the aspiration to seek the Way until they attain Buddhahood.

During that period, whether through seeing or recollection, they may appear as relatives, parents, or loved ones; as subordinates; as friends; as enemies; or they may employ the four means of attraction. Through all such immeasurable deeds serving as causes and conditions, the power of the perfuming of great compassion arises, enabling sentient beings to increase their wholesome roots. Whether they see or hear, they all gain benefit.

These conditions are of two kinds. What are the two? The first is a proximate condition, through which one is immediately delivered; the second is a remote condition, through which one will be delivered in the distant future.

These two conditions, proximate and remote, are further distinguished into two kinds. What are the two? The first is the condition that increases practice; the second is the condition for receiving the Way.

Equal conditions means that all Buddhas and bodhisattvas vow to liberate all sentient beings, naturally perfuming them constantly and never abandoning them. Through the power of wisdom realizing identity of essence, they manifest and perform deeds in accordance with what sentient beings see and hear. That is, sentient beings rely upon the Three Stages and thereby equally come to see the Buddhas.

This perfuming of essence and function is further distinguished into two kinds. What are the two? The first is the stage of not yet being in correspondence.

This refers to ordinary beings, those of the two vehicles, and bodhisattvas who have newly aroused the aspiration. Through the perfuming of mind and mental consciousness, and relying upon the power of faith, they cultivate practice accordingly. They have not yet attained the non-discriminating mind and are therefore not yet in correspondence with the essence.

They have not yet attained freedom in cultivation and are therefore not yet in correspondence with the function. The second is the stage of already being in correspondence. This means that bodhisattvas of the Dharma-body have attained the non-discriminating mind and are in correspondence with the wisdom and functioning of the Buddhas.

Relying solely upon the power of the Dharma, they naturally cultivate practice; by perfuming true suchness, ignorance is brought to an end. Furthermore, from beginningless time until now, defiled dharmas have perfumed continuously without separation; but after Buddhahood is attained, they are immediately severed and relinquished. The perfuming of pure dharmas, however, will never be exhausted in the future.

How is this so? It is because the Dharma of true suchness constantly perfumes. The deluded mind is then extinguished, and the Dharma-body becomes manifest; because it gives rise to the perfuming of function, there is no severance or cessation.

The Treatise states: Within this passage there are five gateways. What are the five? The first is the gateway that generally indicates the essential outline; the second is the gateway that establishes the names and briefly reveals them; the third is the gateway that comprehensively explains perfuming; the fourth is the gateway that divides the sections and expounds them separately; the fifth is the gateway that distinguishes what is exhausted from what is inexhaustible.

Within the first gateway there are again six purports. What are the six?

The first is the purport that things appear to exist through mutual dependence and mutual completion. This is intended to reveal that all defiled and pure dharmas are established through mutual dependence. There is no independently established dharma.

The second is the purport that, being originally devoid of self-nature and empty, they are not existent. This is intended to reveal that the names of defiled and pure dharmas have no provisional establishment within them. None possesses a name of its own.

The third is the purport that mutual dependence and mutual completion reveal emptiness. This is intended to reveal that, because defiled and pure dharmas mutually depend upon one another, they have never possessed their own essence; being without self-nature, they are empty.

The fourth is the purport of natural emptiness without obstruction. This is intended to reveal that all dharmas are neither existent nor non-existent and naturally constitute emptiness. Because they are neither obstructed nor unobstructed, they constantly establish the meaning of non-obstruction.

The fifth is the purport of spontaneity, neither acted upon nor created. This is intended to reveal all dharmas. Whether a Buddha appears or no Buddha appears, they perfume and produce one another without interruption. Such dharmas and the principle of their nature are simply so.

The sixth is the purport of not grasping self-nature and having no abiding. This is intended to reveal the meaning of the dharani of dependent arising in all dharmas.

Such a general indication contains many meanings. Therefore, it is called the gateway that generally indicates the essential outline. As the root text states, there are again four kinds of meaning concerning the perfuming of dharmas, whereby defiled and pure dharmas arise without ever being cut off or lost.

The gateway that generally indicates the essential outline has now been explained. Next, the gateway that establishes the names and briefly reveals them will be explained. This gateway contains two gateways.

What are the two? The first is the gateway of the characteristics of the pure and true Dharma; the second is the gateway of the characteristics of defiled and deluded dharmas. “True” means the intrinsically pure wisdom of the treasury of original enlightenment.

“Deluded” means separation from the characteristics of the essence; its root is precisely ignorance. Within defilement and delusion there are three kinds. What are the three?

The first is ignorance. The second is karmic consciousness. The third is the objective realm.

Thus, the one true Dharma and the three deluded dharmas—these four dharmas—are capable of performing the work of perfuming, and the root text uses these as their names. In this passage, one is first extracted and then the others are included; it should therefore be examined and discerned accordingly. Why is this?

Because all dharmas participate in the work of perfuming. As the root text states, what are the four? The first is the pure Dharma, called true suchness; the second is the cause of all defilement, called ignorance; the third is the deluded mind, called karmic consciousness; the fourth is the deluded objective realm, consisting of the six sense objects.

The gateway that establishes the names and briefly reveals them has now been explained. Next, the gateway that comprehensively explains perfuming will be explained. Within this gateway there are again two gateways.

What are the two? The first is the gateway of skillful inferential analogy; the second is the gateway that establishes the teaching by combining the Dharma with the analogy. The gateway of skillful inferential analogy means that clothing originally has neither a fragrant odor nor a foul odor; in itself, it has no odor at all.

However, when a person wears it and enters the forest of Ban Đa Già Gia Sa Dọa Đề Bàn, it is perfumed by Mạt Già Đề and thus acquires a foul odor. When one enters the forest of Phạm Đàn Chỉ Đa Na, it is perfumed by Đà Ma Kiền Đa and thus acquires a fragrant odor. As the root text states, worldly garments truly possess no odor of their own; but if a person perfumes them with aromatic substances, they immediately acquire an odor.

The meaning of the gate of establishing the Dharma and its analogy through combined exposition is that the import of the supreme principle is likewise so. The intrinsic nature is pure, undefiled, and endowed with virtuous qualities. Since beginningless time, it has remained continuously pure, without ever being permeated by defilement; therefore, it is not polluted.

Only because it is perfumed by ignorance does impurity arise. This ocean of ignorance has, since beginningless time, remained uniformly obscured. Moreover, it possesses no luminous wisdom; therefore, it has no faculty of clarity.

Yet because it is perfumed by original enlightenment, pure functioning consequently arises. Thus, defilement and purity are always provisionally established: defiled, yet not truly defiled; pure, yet not truly pure. All are illusory transformations, without any real intrinsic nature.

The fundamental principle of this matter is likewise so. The pure Dharma of suchness is actually undefiled; only because it is perfumed by ignorance does the characteristic of defilement arise. Ignorance is defiled, while the Dharma in reality possesses no pure activity.

Because it is constantly perfumed by suchness, pure functioning consequently arises.

The gate of the general explanation of perfuming has already been discussed. We shall now successively discuss the gate of separate divisions and extensive exposition. Within this gate there are four gates. What are the four?

The first is the gate in which the defiled class possesses the power of mutual perfuming.

The second is the gate in which the pure class possesses the power of mutual perfuming.

The third is the gate of initiating questions and answers to resolve doubts.

The fourth is the gate of presenting conditions and comprehensively expounding them to open understanding.

Within the first gate there are again two gates. What are the two? The first is the gate of a general question and general answer that reveals the essential doctrine; the second is the gate of returning from the general to make separate, extensive expositions.

The second gate likewise contains two gates in full; these should be examined and discerned.

Within the fourth gate there are again two gates. What are the two? The first is the gate of generally indicating the governing principle and establishing it decisively; the second is the gate of separately showing causes and conditions to engender understanding.

The characteristics of these may be seen in the successive exposition below. Why does the perfuming that gives rise to defiled dharmas not cease? This is the general question; that is, it comprehensively asks about all the characteristics of the dark class, the characteristics of its perfuming, and the meaning of its arising without cessation.

From this point onward comes the general answer to all these aspects. In this general answer as a whole, the exposition proceeds from the pure, wondrous treasury to coarse perfuming, and thereafter gradually turns through them completely, as will be explained in sequence. The order of these characteristics should be examined and discerned.

Fundamental ignorance cannot exist by itself; only by relying upon suchness can it subsist. Why is this? Because the nature of suchness is like the realm of empty space: even where there is obstruction and where there is no obstruction, its true and proper portion serves as an unobstructed basis.

As stated in the root text, it is because of reliance upon the Dharma of suchness that ignorance exists. Once ignorance has thus obtained a place in which to exist, its force becomes dominant and its functioning unrestricted; it can perfume suchness and produce deluded dharmas. It increases the characteristic of noncomprehension and augments the functioning of darkness and dullness.

It is like a loving father who begets sons and daughters. As the root text states, because the defiled Dharma of ignorance serves as the cause, it perfumes suchness. Because of this perfuming, a defiled and deluded mind consequently arises.

Thus, the subtle karmic consciousness, the deluded mind, comes into being in its own essence because ignorance is its cause; it then perfumes ignorance in return and causes it to increase. It is like a child who, after being born and nurtured, gives rise to the role of a father. The power of this perfuming consequently increases, making one unable to penetrate the complete equality, in accordance with principle, of the one mind.

The evolving consciousness gives rise to stirring thoughts and produces the manifest characteristics of deluded objects; thereafter, one sinks ever deeper into the ocean of birth and death, while the shore of nirvana becomes ever higher and more distant. As the root text states, because the deluded mind perfumes ignorance, one does not understand the Dharma of suchness; therefore, thoughts unknowingly arise and deluded objects appear.

These objects are like wind that, in turn, perfumes the ocean of manifest consciousness, causing the seven consciousnesses to arise like waves. These consciousnesses become defiled by pleasurable objects of the sensory realm. When those objects appear before the cognitive faculties of the eyes and the other senses, beings variously create evil karma, undergo all manner of painful retribution, and return again within the three realms.

The four poisons arise like bandits and winds. As the root text states, taking the objects of defiled dharmas as conditions perfumes the deluded mind, causing thoughts to become attached, creating many kinds of karma, and undergoing all sufferings of body and mind.

The gate of the general question and general answer that reveals the essential doctrine has already been discussed. We shall now successively discuss the gate of returning from the general to make separate, extensive expositions. Herein there are three kinds.

What are the three? The first is objects; the second is the deluded mind; and the third is ignorance. These are called the three.

Each of these three kinds has two aspects, thus making six. These are successively revealed by taking the first as the last and the last as the first. What is the first?

These objects of deluded attachment possess the power to perfume truly and increase attached thoughts. Through the power of this perfuming, people remain attached for a long time; the two attachments to persons and dharmas fully arise, and all the innumerable kinds of afflictions, as numerous as the sands of the Ganges, are engendered. Therefore, this is called the perfuming by objects.

As the root text states, the perfuming by deluded objects has two kinds. What are the two? The first is the perfuming that increases thoughts; the second is the perfuming that increases grasping.

What is the middle? The karmic consciousness, the deluded mind, possesses the power to perfume upward, enabling the noble beings of the three vehicles who have escaped the three realms to undergo the subtle sufferings of transformation birth. It also possesses the power to perfume downward, causing all ordinary beings who have not yet escaped to undergo the coarse sufferings of segmented birth and death.

Therefore, this is called the perfuming by the deluded mind. As the root text states, the perfuming by the deluded mind has two kinds. What are the two?

The first is the perfuming by the fundamental karmic consciousness, which causes arhats, pratyekabuddhas, and all bodhisattvas to undergo the suffering of arising and ceasing; the second is the perfuming that increases the discriminating object-consciousness, which causes ordinary beings to undergo the suffering of karmic bondage. What comes afterward? It is the fundamental essence of the abiding ground of ignorance, which can perfume the beginning and the end and bring them to completion, penetrate them, and transform them; it can also perfume the object-consciousness and bring it to completion.

Why are the beginning, the end, and the middle presented without explaining the two intentions? What are the two? The first is the intention of completion; the second is the intention of noncompletion.

What is called the intention of completion? It means presenting the peripheral matter that exists within existence. What is called the intention of noncompletion?

Within nonexistence, the boundary of nonexistence is not revealed. What is the latter meaning? It is explained in a sutra.

Which sutra is it? It is the Sutra on Perfuming. What does that sutra say?

The Sutra on Perfuming states: The three kinds of consciousness—the evolving consciousness, the manifest consciousness, and manas-consciousness—are not brought to completion by ignorance. Why is this? Although fundamental ignorance pervasively brings them to completion, it does not bring them to completion from within them.

The latter meaning in this passage directly explains that sutra. Therefore, it is clearly known that this meaning is established. As the root text states, the perfuming by ignorance likewise has two kinds.

What are the two? The first is fundamental perfuming, whose meaning is to bring the karmic consciousness to completion. The second is the perfuming by the views and cravings that arise, which can bring the object-consciousness to completion.

The powerful perfuming of the characteristics of the dark category has already been explained. Now, in due order, the powerful perfuming of the characteristics of the white category will be explained. How, then, does perfuming cause the pure Dharma to arise without interruption? — This is the general question. — That is, through a general inquiry concerning all the characteristics of the white category, the meaning of the arising of the characteristics of perfuming is not lost.

From this point onward comes the general answer. Ultimately, this explanation is complete within itself. The essence itself has two kinds of perfuming.

What are the two? First, beginningless natural perfuming; second, perfuming established through initial cultivation. Beginningless perfuming means that, from beginningless time onward, there have been the two aspects of cause and result.

Initial perfuming means that, through the power of cultivation as the cause, there are the two aspects of cause and result. What are the characteristics of the fundamental cause and result? From beginningless time onward, there have been fully present the stages of the Three Worthies and the Ten Sages, as well as the fruition of the three bodies and the four virtues.

What are the characteristics of that initial cause and result? They bring about cultivation extending to the beginninglessness of the Ten Grounds. This reveals the fundamental cause and result.

What, in due order, are that fundamental cause and result? From beginningless time onward, there have been ten kinds of true wisdom of original enlightenment and ten kinds of suchness conforming to reality within the dharmadhatu, which can perfume the ten derivative branches of ignorance; and there is the single mind of the dharmadhatu, which can perfume fundamental ignorance. This is called the Fundamental Ground.

As stated in the root text, this means that because the Dharma of true suchness exists, it can perfume ignorance. What, in due order, is the meaning of the initial cause and result? Although one has not yet attained the Stage of the Ten Faiths, through the proper power of perfuming one causes one’s own mind to turn away from the suffering of birth and death and to seek the peace and bliss of nirvana.

Through this very power, the nature of true suchness is perfumed. By personally having faith in Buddha-nature, one enters the Stage of the Ten Faiths. By understanding the mind’s delusive nature, one enters the Stage of the Ten Understandings.

By clearly knowing that objects are empty, one enters the Stage of Noble Conduct. By cultivating the Dharma of transcendence described above, one enters the Stage of the Ten Dedications. Through prajna conforming to reality, one clearly knows that objects are empty.

Immeasurable skillful means arise, and one accords with the conduct of the nature of the dharmadhatu. Neither abiding in nirvana nor dwelling upon birth and death, one enters the Ground of Great Joy and proceeds as far as the Vajra Stage. Through one’s own proper perfuming over a long period, the path of liberation becomes manifest, and ignorance is immediately eliminated.

When the root is exhausted, the branches and leaves are all absent. The fundamental and derivative aspects of the dark category then have nothing upon which to depend. One attains the nirvana of the Dharma-body and accomplishes the karmic functions of the response and transformation bodies.

This is called the Initial Ground. As stated in the root text, through the causal conditions of the power of perfuming, the deluded mind is caused to turn away from the suffering of birth and death, to delight in and seek nirvana. Because this deluded mind seeks the causes and conditions for liberation, it perfumes true suchness and gives rise to personal faith.

Through this nature, one clearly knows that the mind moves delusively and that there are no external objects; one cultivates the Dharma of detachment and, through wisdom conforming to reality, knows that there are no external objects. Many kinds of skillful means arise, bringing forth conduct that accords with reality. One neither clings nor dwells in thought, until, after long perfuming, ignorance is immediately extinguished.

Because ignorance is extinguished, the mind has nowhere to arise. Because it does not arise, objects accordingly disappear. Because causes and conditions are both extinguished, all characteristics of mind are completely exhausted.

This is called the attainment of nirvana and the accomplishment of spontaneous activity.

The general gateway of the general answer and revelation has already been explained. Now, in due order, the gateway that gathers the general meaning and presents its particulars separately will be explained. Altogether, there are two gateways here.

What are the two? First, the gateway of delusive and defiled perfuming; second, the gateway of pure-Dharma perfuming. Within the gateway of defiled dharmas, there are again two kinds.

What are the two? First, coarse; second, subtle. “Coarse” means consciousness.

“Subtle” means the eleven Manas consciousnesses. What are the characteristics of the perfuming by consciousness? Ordinary beings of the forty mental stages and followers of the two vehicles use the wisdom-aspect of original enlightenment within consciousness to perfume the ignorant and deluded aspect of consciousness; they turn away from the suffering of birth and death, delight in the peace and bliss of nirvana, and gradually advance directly toward the Buddha-path.

As stated in the root text, the perfuming by the deluded mind is of two kinds. What are the two? First, the perfuming by discriminating consciousness: relying upon ordinary beings and followers of the two vehicles, it enables them to turn away from the suffering of birth and death and, according to their capacity, gradually advance directly toward the immeasurable path.

What is the meaning of the characteristics of perfuming by the eleven Manas consciousnesses? From the First Noble Ground up to the Vajra Stage, in due order, the pure aspect perfumes the defiled aspect, enabling one to realize and enter the unsurpassed bodhisattva path. Through the bodhisattva path, ignorance is eliminated.

As stated in the root text, the second is the perfuming by Manas, meaning that bodhisattvas arouse a courageous mind and swiftly advance toward nirvana.

The gateway of delusive and defiled perfuming has already been explained. Now, in due order, the gateway of pure-Dharma perfuming will be explained. Within it are two gateways.

What are the two? First, the gateway of general indication; second, the gateway of detailed explanation. The gateway of general indication means that the terms are generally set forth.

As stated in the root text, the perfuming of true suchness is also of two kinds. What are the two? First, the perfuming of the essence and its characteristics; second, the perfuming of function.

Within the gateway of detailed explanation, there are again two gateways. What are the two? First, the gateway of the Dharma-body’s natural perfuming; second, the gateway of the response and transformation bodies’ constant perfuming.

The gateway of the Dharma-body’s perfuming means that, from beginningless time onward, the wisdom of the nature of original enlightenment has been perfect in merit and complete in wisdom. It is accomplished by itself and does not depend upon any external power. As stated in the root text, the perfuming of the essence and its characteristics means that, from beginningless time onward, it has been fully endowed with undefiled dharmas.

The gateway of perfuming by the response and transformation bodies means that this original enlightenment manifests immeasurable and inconceivable activities, as numerous as the sands of the Ganges. It transforms all sentient beings in accordance with their mental characteristics and dispositions, enabling them to abandon all evil and cultivate all good; to perfect the hundred practices as causes and the ten thousand virtues as their fruit.

As stated in the root text, the perfuming of function means the nature of objects brought about by inconceivable activity. These two gateways are never separate from one another. At all times and in all places, they constantly perfume beings, causing faith to arise and understanding to be born.

They bring forth cultivation and activity without alteration. Upon reaching the two grounds of correct wisdom and subsequent wisdom, one realizes the ultimate and conventional objects without obstruction. Therefore, as stated in the root text, relying upon these two meanings, there is constant perfuming.

Through the power of this perfuming, sentient beings are enabled to turn away from birth and death and its suffering, delight in and seek nirvana, personally have faith that the Dharma of true suchness exists within their own bodies, and arouse the mind to cultivate. Because of this meaning, there is a principle by which the three fundamental bodies may be revealed.

The gate concerning the power of perfuming by the characteristics of the pure qualities has already been explained. Now, in due order, the gate of raising questions and answers to resolve doubts will be explained. The meaning and principles of this gate for resolving doubts are difficult to expound, and its wording is exceedingly abstruse. An explanation cannot make it entirely clear. Those without meditative stability can hardly understand it. Therefore, many modes of explanation are presented, fully revealing and illuminating the minds of practitioners. This will be expounded, examined, and contemplated through the sequence of questions and answers below.

All sentient beings possess original enlightenment. Yet there are also sentient beings who do not possess original enlightenment. Both propositions are reasonable. Why is this? Because the Greatly Awakened One taught it thus. What does this mean? All sentient beings have been fully endowed with original enlightenment since beginningless time, yet since beginningless time they have not possessed original enlightenment.

If one relies upon the first gate, all sentient beings possess original enlightenment. Although original enlightenment is a single essence, it pervades all sentient beings; does each sentient being then possess a distinct enlightenment? Although all sentient beings possess one enlightenment, there is no distinct enlightenment. If this were so, sentient beings should be only one, because original enlightenment alone is one. Yet original enlightenment should not be one, because there can be many sentient beings. This is not so. Why? Because consciousnesses are individually distinct.

That is to say, because the mind of original enlightenment has the nature of equality, it cannot be differentiated. Because all sentient beings have distinct natures, they cannot be of a single kind. Because they cannot be of different kinds, they are one; because they cannot be of the same kind, they are many. If so, what meaning is conveyed by this passage? In the Root Treatise, the Venerable Ashvaghosha’s Profound Text of the Ground of the Great Tenet says:

Like the moonlight filling

The pure and empty sky,

One alone, without a second,

It appears throughout a thousand places.

Original enlightenment is likewise:

One alone, without a second,

It pervades all sentient beings

With their various mental characteristics.

Like a single bank of clouds

That conceals the face of the moon,

The thousand scenes beneath the moon

Are all obscured and indistinct.

Ignorance is also likewise:

It is only one essence, without a second,

Yet it pervades all sentient beings

And is able to produce perfuming.

There are two meanings, and therefore there is no contradiction. What are the two? The first is definitive determination according to one’s own tenet; the second is definitive determination for attracting and guiding beings. Definitive determination according to one’s own tenet reveals a single, identical continuum. Definitive determination for attracting and guiding beings reveals distinct continua. That profound treatise takes the former revelation as its meaning. The Treatise on the Awakening of Faith, however, was composed to clarify the latter meaning. Because these two meanings are employed, there is no contradiction. Therefore, the Venerable Ashvaghosha said in the Treatise on the Ground of Empty Space:

It is like using a lotus leaf

To cover the moonlight;

Apart from the object, the moon itself

Ultimately suffers no obstruction.

Ignorance is also likewise:

It obscures the deluded person’s enlightened nature;

But for one awakened to original enlightenment,

It ultimately cannot obscure it.

What meaning does this passage clarify? It seeks to reveal the meaning of distinct continua. Furthermore, the Sutra of Manjushri’s Foremost Eloquence, Spiritual Power, Compassion, and All-Pervading Merits states:

There are immeasurable and boundless

Obstructions of ignorance and affliction;

They envelop the bodies of sentient beings

And are able to create hindrances.

What meaning does this passage clarify? It seeks to reveal the meaning of diligent practice. Why does it reveal this? Some sentient beings might think: Although the essence of ignorance is of a single kind, it pervades all sentient beings. Ignorance is only one, while sentient beings are many; therefore it should be easy to eliminate, so why labor arduously in practice? It is like seeing in the world many people performing a single task. Since the task is difficult and cannot be accomplished, there is no need to practice. In order to counteract the indolence and delusion of such sentient beings, the Tathagata taught that immeasurable and boundless forms of ignorance constantly obscure the Buddha-nature. On account of this meaning, the doctrine of a single ignorance is established.

If so, when the afflictions of one sentient being are exhausted, the afflictions of all other sentient beings should likewise be exhausted. Why? Since there is only one ignorance, if one person eliminates it, another person cannot eliminate it. It cannot be maintained here that ignorance is a single, identical entity. Furthermore, there would be no distinction in the cessation of the realm of sentient beings. Yet this is also not so. Although ignorance is one, its continua are individually distinct. What is this characteristic like? The verse says:

It is like a single darkness of night

Pervading ten rooms.

When the darkness in one room ends,

One cannot say it has been extinguished in all.

The treatise states: Darkness is only one, yet it can pervade ten rooms. One cannot say that the single darkness is merely the darkness of one room. Nor can one say that the darkness of the ten rooms consists of ten separate darknesses. When someone brings a lamp into one room, the darkness there ends; the light manifests completely, pervading and illuminating the entire room. The darkness vanishes entirely and no longer remains. Yet one cannot therefore say that the darkness in the remaining nine rooms has likewise ended and no longer remains. The darkness remaining in those nine rooms cannot be ended by this. Nor can one say that, because the lamp illuminates only one room, its darkness has not been entirely dispelled. Ignorance and affliction are likewise.

The darkness of night symbolizes ignorance. The ten rooms symbolize the bodies of sentient beings. The lamplight symbolizes wisdom. This should be clearly understood.

Although ignorance is one, its continua are distinct; whether it is eliminated or not differs in each case. When the afflictions of one sentient being are exhausted, those of all other sentient beings cannot thereby be entirely eliminated. In the body of a sentient being whose afflictions have not yet ceased, the Buddha-nature of original enlightenment remains present, but it is obscured by ignorance.

In the body of a sentient being whose afflictions have been exhausted, the Buddha-nature of original enlightenment is present, and the ignorance that obscured it has also ended and been removed. Buddha-nature freed from obstruction and Buddha-nature under obstruction are as different as heaven and earth. Why, then, is it said that Buddha-nature is one and identical?

Because its essence is undivided and pervades all sentient beings.

The Buddha-nature of original enlightenment, like the realm of empty space, encompasses every place, reaches every place, penetrates every place, and is present everywhere. Equal and uniformly equal, of one flavor and one characteristic, it has no distinctions. Yet within the storehouse of ignorance, the Buddha-nature of original enlightenment has its nature defiled, concealed, and obstructed.

Beyond the Dharma-realm, that Buddha-nature of original enlightenment is free from defilement and concealment. Here there are fully present the mind’s objective conditions, thoughts, discriminations, and comparative evaluations of objects. These are not the genuine intrinsic nature of the mind.

Therefore, one must clearly understand the principle of Buddha-nature. Although it is only of one kind, it has no distinctions. Thus the Venerable Ashvaghosha said in the Root Treatise, the Profound Text of the Ground of the Great Tenet:

The moonlight appears everywhere.

If there is a pond of turbid water,

It still appears there without discrimination;

Even in water that is pure,

Its manifestation becomes clearer still.

Although the reflected light is not the same,

There is only a single moon.

Original enlightenment is likewise.

All sentient beings, from beginningless time until now, have always possessed original enlightenment and have never been separated from it. If so, sentient beings became Buddhas in the past, will become Buddhas in the future, and are becoming Buddhas in the present. Yet some diligently practice, while others do not; some are intelligent, while others are dull, displaying immeasurable differences.

Although they share the same enlightenment, and all simultaneously arouse the aspiration to practice and proceed toward the unsurpassed path, the Buddha-nature of original enlightenment nevertheless differs in strength and weakness. Thus there continue to be differences, and the thickness or thinness of ignorance and afflictions also varies. If this disparity were said to have existed from the very beginning, that would not be so.

Why? Because the Buddha-nature of original enlightenment possesses merits as numerous as the sands of the Ganges, neither increasing nor diminishing. If it were said to arise afterward, that too would not be so.

Why? Because then the doctrine that severance occurs on the One Ground could not be established. Thus the many kinds of differences all exist in dependence upon ignorance.

Within this principle, there is no disparity whatsoever. If so, all practitioners sever every evil, cultivate every good, pass beyond the Ten Grounds, and reach the Unsurpassed Ground; they fully possess the three bodies and the four virtues. Such practitioners serve to illuminate ignorance.

Such practitioners establish the stages of ignorance, but do not illuminate the stages themselves. If so, pure original enlightenment, from beginningless time until now, does not depend upon contemplative practice and does not receive assistance from another power; its intrinsic virtues are complete, and its fundamental wisdom is complete. It transcends the four alternatives and departs from the five extremes.

To call it natural is itself impossible; the pure mind cannot be called pure—it is far removed even from being far removed. This teaching serves to illuminate ignorance. Here ignorance arises transformatively apart from other places, but the stages are not illuminated.

If so, there is the mind of the one Dharma-realm. It is not one hundred; it is not afterward or one thousand; it is not in the middle; it is not behind heaven. This is not to speak of water flowing behind heaven, nor of resting only when the feet have been severed.

Much discriminative thought is like an arm that has lost its place here. This one mind serves to illuminate ignorance. Thus the ignorance of the one mind arises transformatively, but the stages are not illuminated.

The three are themselves the one mind. In the Dharma of Mahayana, the one cannot be one; the provisional may enter the one mind, yet no provisional mind can enter the mind. In truth, it is not called the self, though that eye is within the self.

Nor does it proclaim itself; adapting itself to the capacities of beings, it provisionally establishes a self, though in truth it is not the self. It is named as though self-attained, yet in truth there is no self-existence. Dark upon dark, it becomes still darker; distant upon distant, it becomes still farther away.

Thus, transcending that place, it illuminates ignorance. In this way, the ignorance of the supreme locus arises transformatively, but the stages are not illuminated. It is not the twofold Dharma of Mahayana, although the non-twofold Dharma of Mahayana illuminates ignorance.

The gate of possessing enlightenment has already been explained. Now, in due order, the gate of not possessing enlightenment will be explained. Why do all sentient beings not possess original enlightenment?

Because there is no original enlightenment. Why is there no original enlightenment? Because there are no sentient beings.

Why are there no sentient beings? Because there is no original enlightenment upon which they depend. These two gates should be comprehensively understood.

As asked above in the root text: If this principle is so, then all sentient beings possess suchness, and all are permeated by it. Why, then, are there belief and disbelief? Why are there so many differences of earlier and later?

Should they not all simultaneously and spontaneously realize that there is the Dharma of suchness, diligently cultivate skillful means, and enter nirvana? The answer states: Fundamental suchness is only one, yet there are immeasurable and boundless forms of ignorance. From beginningless time, their intrinsic natures have differed, and their thickness and thinness have not been the same.

Afflictions as numerous as the sands of the Ganges arise in dependence upon ignorance and display distinctions. The afflictions of attachment and defilement that we perceive arise in dependence upon ignorance and display distinctions. In this way, all afflictions depend upon ignorance and arise with immeasurable differences of earlier and later.

Only the Tathagata fully knows them all.

The gate of resolving doubts through the initiation of questions and answers has already been explained. Now, in due order, the gate of extensively explaining the conditions and comprehensively clarifying their meaning will be discussed. Within it there are two gates.

What are the two? The first is the gate of the definitive rule of general interpretation; the second is the gate of revealing the characteristics of conditions in detail so as to give rise to understanding. The first gate has three kinds.

What are the three? The first is explanation through the substance of the Dharma; the second is explanation through analogy; and the third is explanation through correspondence. Furthermore, the Dharma of all Buddhas has causes and conditions; when causes and conditions are complete, accomplishment is attained.

This is the explanation through the Dharma. It means that the Dharma of all Buddhas must await causes and conditions and cannot establish itself independently. Why?

Because the Dharma is precisely so. What is called the cause is the seed-nature of original enlightenment. What is called the condition is the distinct functioning of the provisional and the real.

Through these two matters, all dharmas are established. This should therefore be discerned and contemplated.

The exposition of the teaching has already been discussed. Now, in sequence, the exposition by analogy will be explained. It is like fire within wood: the nature of fire is the primary cause. If a person does not clearly understand this and does not employ skillful means, the wood cannot burn by itself. This is the analogy being presented. Within this analogy there are four kinds. What are the four? First, the analogy of the wood; second, the analogy of the fire; third, the analogy of the person; and fourth, the analogy of burning. The wood represents defiled dharmas. The fire represents wisdom. The person represents sentient beings. Burning represents counteraction.

What is the meaning of the first analogy? It is A Lợi La Đa Am Thi. This wood possesses five characteristics. What are the five? First, its roots are deep and cannot be pulled out; second, its roots, branches, leaves, flowers, and even fruits are all fully produced; third, it has a foul odor; fourth, poisonous creatures delight in infesting it; fifth, its retinue is exceedingly numerous. These are called the five. The defiled dharma of ignorance is likewise. The root of ignorance is profound and vast, beyond calculation. All its many varieties of derivative branches—unawareness, delusion, and error—are immeasurable.

What is the meaning of the second analogy? It is precisely the subduing fire. It also possesses seven characteristics.

What are the seven? First, the meaning of drying and hardening: it can cause a tree to wither and ultimately die; second, the meaning of growth: when it arises, it can ward off cold air; third, the meaning of being difficult to fathom: its location cannot be clearly known; fourth, the meaning of being securely concealed: it cannot be seen; fifth, the meaning of appearing: it first produces a feeble flame; sixth, the meaning of existing in accordance with presence: it is present wherever there is wood; seventh, the meaning of being absent in accordance with absence: it is absent wherever there is no wood.

These are called the seven. The prajna of original enlightenment is likewise: it permeates defiled dharmas until they are completely extinguished, and then receives perfuming and continues in cyclic existence. Its abode is inconceivable.

Ignorance is secretly stored and hidden within it. When the conditions are complete, it appears without leaving any remainder. According to whether defilement exists or does not exist, original enlightenment exists or does not exist.

What does the third analogy mean? It provisionally establishes two kinds of persons. What are the two? First is the provisional person Bà La Lợi Đà Đề; second is the provisional person Na Thi A Đa La. The first person clearly understands five matters. What are the five? First, clearly understanding fire and wood; second, clearly understanding how the fire penetrates the wood; third, clearly understanding when to proceed gradually and when urgently; fourth, clearly understanding where to stop; fifth, clearly understanding the successive stages of accomplishment. These are called the five. If the second person does not clearly understand these matters, he will ultimately fail to obtain fire. Practitioners are likewise: some possess skillful means, while others do not.

What is the meaning of the fourth analogy? The burning of firewood involves three matters. What are the three? First, it produces only relics: when fire burns the wood, fire and wood do not remain two. Second, it casts off what is different and makes it the same: when the two are united, all becomes charcoal. Third, in the end it returns to its former state: sharing the same characteristic, it becomes the same as earth. These are called the three. The successive cultivation of the path is likewise: one eliminates all obstructions, realizes the principle, and returns to the One Mind.

The exposition by analogy has now been completed. Next, in sequence, the conjoined exposition will be explained. Within this conjoined exposition there are also two approaches.

What are the two? First, the general exposition; second, the specific exposition. The general exposition means presenting the matter as a whole, for the fundamental nature of sentient beings is likewise.

The specific exposition means presenting the matter individually. Within this specific exposition there are again three approaches. What are the three?

First, the approach in which the condition is lacking and the cause alone is powerless; second, the approach in which the cause is lacking and the condition alone is powerless; third, the approach in which cause and condition are complete and perfect accomplishment occurs.

The approach in which the condition is lacking and the cause alone is powerless is illustrated thus: although the nature of fire exists within wood—that is, fire has been concealed within it since beginningless time—if skillful means are not employed, no fire will appear. Likewise, although ignorance is concealed within the tathagata-nature, and although the mind of intrinsically pure nature has existed from beginningless time, if one does not rely upon cultivation to accomplish merit, one cannot attain Buddhahood.

As the root text states: although the power of perfuming by the primary cause is present, if one does not encounter Buddhas, bodhisattvas, spiritual friends, and others who serve as conditions through which one can eliminate the afflictions and enter nirvana, this cannot be attained.

The approach in which the cause is lacking and the condition alone is powerless is illustrated thus: although a person fully possesses skillful means, if the wood has no nature of fire, fire can never be obtained. Likewise, even though all practitioners employ immeasurable skillful means in cultivation, if the minds of sentient beings did not possess original enlightenment, the Buddha-nature, they could never attain Buddhahood. As the root text states: although the power of external conditions is present, if the pure dharma within does not yet possess the power of perfuming, one cannot ultimately transcend the suffering of birth and death and attain the bliss of nirvana.

The approach in which cause and condition are complete and perfect accomplishment occurs is illustrated thus: the nature of fire exists within the wood and skillful means are also fully present; the fire gradually appears and burns the wood without remainder. The completeness of cause and condition is likewise. Within is original enlightenment, the Buddha-nature.

Without, the capacities of cultivation are fully present: the causal practices of hundreds of undertakings are perfected, and the fruit of the ten thousand virtues is complete; the three wisdoms function together, and the four virtues are all disclosed. As the root text states: if causes and conditions are complete—that is, if one possesses the power of inner perfuming and also receives the compassionate protection granted through the vows of the Buddhas and bodhisattvas—one can arouse the aspiration to transcend suffering, believe in nirvana, and cultivate roots of goodness.

Through the accomplishment of cultivating those roots of goodness, one immediately encounters Buddhas and bodhisattvas, who instruct, transform, benefit, and gladden one, until one is able to advance toward nirvana.

The approach of generally indicating the definitive principles has already been discussed. Now, in sequence, the approach of broadly revealing the characteristics of conditions so as to engender understanding will be explained. Within this approach there are two expositions.

What are the two? First, the general exposition; second, the specific exposition. Within the general exposition there are again two meanings.

What are the two? First, that which serves as the condition; second, that which is conditioned. That which serves as the condition refers to the response body and transformation body, which can act on behalf of sentient beings and establish the realm of original enlightenment, as the root text speaks of the perfuming of function.

That which is conditioned refers to the realm of sentient beings toward which all Buddhas manifest and transform themselves, as the root text speaks of sentient beings possessing the power of external conditions.

Within the specific exposition there are again two approaches. What are the two? First, selective conditions; second, nonselective conditions. As the root text states: such external conditions possess many meanings, but, stated briefly, there are two. What are the two? First, differentiated conditions; second, equal conditions.

Selective conditions have two meanings. What are the two? First, the person capable of serving as a condition; second, the object that is conditioned. How is the person capable of serving as a condition clearly distinguished? From the initial arousal of the aspiration through the final stage, the ground of the Tathagata, such persons can establish these conditions. How is the object that is conditioned analyzed in detail? It extends throughout the two kinds of sentient beings: those of wrong determination and those of indeterminate nature.

Furthermore, this universally applies to those in the group established in right concentration, and, owing to differences in fundamental conditions, such persons rely upon the Buddhas and bodhisattvas. From the time they first arouse the aspiration to seek the Way until they attain Buddhahood—whether through seeing, recollecting, being relatives such as parents and other close associates, providing material support, being familiar friends, being adversaries, initiating the four means of attraction, or even through all their actions—they give rise to immeasurable conditions of practice and activate the perfuming power of great compassion, thereby enabling sentient beings to increase their roots of goodness.

Whether they see or hear, they all obtain benefit. From this point onward, once roots of goodness become manifest, distinctions are made according to whether they have matured or have not yet matured. That is, when sentient beings have already matured these roots of goodness, an emanation body immediately appears to them, and they quickly attain deliverance.

There are also sentient beings whose roots of goodness have not yet matured; for them, the appearance of an emanation body and their attainment of deliverance will occur only after a longer time. As stated in the root text, these conditions are of two kinds. What are the two?

The first is the proximate condition through which deliverance is swiftly attained; the second is the remote condition through which deliverance is attained after a long time. From this point onward, two conditions are disclosed within each of the proximate and remote conditions, revealing distinctions in cause, effect, and their characteristics. What are the two?

The first is the condition that increases causes; the second is the condition that increases effects. The condition that increases causes means that each of those kinds of conditions increases and develops the myriad practices of the Ten Grounds. The condition that increases effects means that each of those two kinds of conditions increases and develops the Tathagata ground, bringing the fruit to perfection.

As distinguished in the root text, these two conditions, proximate and remote, are further of two kinds. What are the two? The first is the condition that increases practice; the second is the condition for receiving the Way.

The selective conditions have now been explained. Next, the nonselective conditions will be discussed. This passage contains two aspects.

What are the two? The first is the general; the second is the specific. The general explains equal conditions: all Buddhas and bodhisattvas vow to liberate all sentient beings.

They naturally perfume them, constantly and without ever abandoning them. This is due to the conditions created by the power of their vows of loving-kindness and compassion. Therefore, at all times and in all places, all Buddhas and bodhisattvas constantly perfume all the immeasurable sentient beings and are able to create objective conditions for them; they readily awaken their hidden roots of goodness and never neglect them.

Through the power of the wisdom of their identical essence, they manifest and perform various activities according to what sentient beings see and hear. This is practice. It is precisely the Buddha’s responsive transformation, functioning through the free and unobstructed power that accords with every circumstance.

According to the time, the place, the location, the matter, and what beings delight in, they accordingly and thusly manifest eight kinds of beneficial activity, teaching and transforming sentient beings without leaving anyone behind. Therefore, relying upon the Three Stages, sentient beings are able equally to see the Buddhas. This reveals the right Dharma of contemplating the Buddha.

That is, all Buddhas appear within the realm of sentient beings. Like horns among hairs, their many different kinds cannot be exhaustively described throughout all kalpas. Although they are thus immeasurable and boundless, if one does not cultivate samatha (concentration), one will ultimately be unable to see the Buddha.

Therefore, after arousing this aspiration, together with all Buddhas and bodhisattvas, one uses the power of samadhi to contemplate the Dharma-nature bodies of the Buddhas. They are perfectly equal, without distinction: the one true suchness and the one Dharma-body. Although one sees them as other than oneself, in oneself there is no distinction from them.

Therefore, it is said that one equally sees the Buddhas.

The general exposition has now been explained. Next, the specific exposition will be discussed. This exposition contains two aspects.

What are the two? The first concerns those who have not yet entered the right stage; the second concerns those who have already entered the right stage. What does “those who have not yet entered the right stage” mean?

It refers to ordinary beings of the Ten Faiths, all practitioners of the Two Vehicles, bodhisattvas of the Three Worthy Stages, and so forth, who have not yet attained wisdom of the true essence, have not yet realized subsequently attained wisdom, and have not yet realized things in accordance with principle. As stated in the root text, the perfuming of essence and function is further distinguished into two kinds. What are the two?

The first is the stage of correspondence. This means that ordinary beings, practitioners of the Two Vehicles, and bodhisattvas who have first aroused the aspiration are perfumed through mind and mind-consciousness. Relying on the power of faith, they cultivate practice, but have not yet attained the nonconceptual mind that corresponds with the essence.

Nor have they yet attained mastery in the activities of cultivation that corresponds with its function. What does “those who have already entered the right stage” mean? It refers to bodhisattvas of the Ten Grounds who inwardly attain right wisdom and outwardly attain subsequent wisdom.

A portion of their wisdom and its function is shared with the Tathagata. Through the natural practice arising from the fundamental power of perfuming, they increase true suchness and therefore extinguish ignorance. As stated in the root text, these two correspond with one another.

This means that Dharma-body bodhisattvas attain the nonconceptual mind and thereby correspond with the intrinsic essence of the Buddhas. Attaining mastery in the activities of cultivation, they correspond with the function of wisdom. Relying solely upon the power of the Dharma, they naturally cultivate and perfume true suchness, extinguishing ignorance.

The sectioned and dispersed exposition has now been explained. Next, the distinction between what is exhaustible and inexhaustible will be discussed. What meaning is intended to be clarified in this section?

It is intended to reveal that all deluded dharmas do not accord with principle and therefore are without beginning but have an end. All pure dharmas accord with principle and therefore may be without end. Furthermore, it is intended to reveal that the two dharmas, true and deluded, differ from one another in many ways; hence, their functions are not identical.

Furthermore, it is intended to reveal that neither of the two dharmas, true and deluded, is superior or inferior. Their essence and characteristics, as well as their breadth and narrowness, are nonexistent, while their functions and activities are likewise the same. As stated in the root text: defiled dharmas have been perfumed continuously since beginningless time, but after the attainment of Buddhahood they are cut off.

The perfuming of pure dharmas, however, is never cut off and continues into the future. What does this mean? Because the Dharma of true suchness constantly perfumes, the deluded mind is extinguished; the Dharma-body becomes manifest and activates its function of perfuming, and therefore there is no interruption.

Treatise Explaining the Mahayana

End of Fascicle Five