攝大乘論釋

Chapter One: Explanation of the Names

Reliance upon the supreme characteristics

The cognitive obstructions are extremely obscure,

Discrimination clings to the ultimate and conventional.

Through knowledge according to principle and measure,

Non-discriminating wisdom shines forth.

It destroys the fortress of unequaled enlightenment,

And completely extinguishes the deluded mind.

Perfect wisdom and virtue ever abide,

And great compassion is constantly practiced and upheld.

In accordance with the capacities and dispositions of beings,

It reveals the path of ultimate truth and liberation.

Throughout the realms of the ten directions,

With a mind free of deliberate effort,

Through non-discriminating wisdom,

One does not abide in samsara.

Because great compassion continually arises,

One does not enter nirvana.

By maintaining wisdom and skillful means,

One greatly benefits oneself and others.

With body, speech, and mind,

I bow before the Buddha, the Blessed One.

This unsurpassed true Dharma

Was realized and taught by the Tathagata himself.

Those who cultivate right conduct

Reach the wondrous traces of ambrosia.

Those who slander this Dharma

Fall into a bottomless abyss.

With wisdom and faithful mind,

I bow before the true Dharma.

The Sangha who abide in the path and its fruits

Surpass all other people.

Their knowledge of the path and conventional truth is purified;

They are the unsurpassed field of merit.

The slightest goodness sown therein

Becomes vast as the great earth,

Bringing to fulfillment worldly happiness

And the cool peace of nirvana.

Single-mindedly, I bow before

The Buddha and the sacred assembly of disciples.

Intelligent people possessed of false pride

Lose the resolve to study the Agamas.

Clinging to their own words and conduct,

They never realize right principle.

Serving Bodhisattva Maitreya,

And relying upon the Samadhi of Sunlight,

He clearly illuminated the true characteristics of dharmas,

The unmoving and supramundane truth.

For our sake, he clearly expounded

The true principles of the authentic Dharma.

Bright as the autumn moon,

His words and phrases endure in the world.

Their sentences and meanings are exceedingly vast and profound,

And are based upon sutras of definitive meaning.

They cause intelligent practitioners

To humble their minds and give rise to reverence.

The subtle reaches of the Dharma are difficult to comprehend;

His unattached wisdom is unobstructed.

By gain and the other eight worldly dharmas,

His mind is never defiled or attached.

Unobstructed in names, expressions, and meanings,

The wise continually recite his teaching.

Gods and humans all know him

And bow at the feet of the Great Master.

His eloquent exposition is forever inexhaustible,

Raining down the ambrosia of words and meanings.

We hear the Dharma from the Venerable One

Like young birds longing for rain.

Opening and reading the treasury of definitive meaning,

I explain the Compendium of the Mahayana.

May the benefit of this

Spread everywhere throughout the great ocean.

Chapter One: The Names

Explanation: This chapter has three sections: 1. The Unequaled Sacred Teaching; 2. The Sequence of the Ten Meanings; 3. The Names.

Section One: The Unequaled Sacred Teaching

The treatise states: The Compendium of the Mahayana is the Abhidharma teaching and the scriptures of the Mahayana.

Explanation: Upon what meaning is this statement based? Why is this statement made?

It is based upon all objects of knowledge and upon the vast and profound true nature of all dharmas. Were it not for the spiritual power of the Buddhas and bodhisattvas, who would have the ability to express this meaning?

Why was this treatise composed on the basis of this characteristic?

Because, if the designation “Abhidharma” were omitted, no one would know that this treatise is a sacred teaching. For precisely this reason, the title of the sutra is also stated, as in the case of the Sutra of the Ten Stages.

What is the function of composing this treatise?

It is intended to free sentient beings from ignorance, doubt, and error. Furthermore, this treatise gives the title Mahayana Abhidharma Sutra in order to elucidate a special Dharma gateway of the Tathagata, and it gives the title of this treatise as Mahayana in order to distinguish it from the Abhidharma of the Lesser Vehicle.

Why does it not state only the designation “Abhidharma,” but also state the designation “Sutra”?

Because there are works called Abhidharma that are not sacred teachings. Furthermore, the designation “Abhidharma” is stated to clarify that this treatise belongs to the Bodhisattva Treasury.

Furthermore, for what purpose are the treasuries established?

They are established to eliminate one’s own delusion concerning the Mahayana. This is the affliction of bodhisattvas. Why is this so? Because bodhisattvas take discrimination to be an affliction. Abhidharma is the extremely profound and vast characteristic of the nature of dharmas.

How many kinds of Bodhisattva Treasury are there in all?

There are also three kinds: Sutra, Abhidharma, and Vinaya. Because of the distinction between the teachings of the higher and lower vehicles, these three kinds form two kinds: the Sravaka Treasury and the Bodhisattva Treasury.

Why are these divisions into three and two called “treasuries”?

Because they are capable of encompassing. What dharmas do they encompass? They encompass all meanings that must be known.

Why are there three treasuries, and what are the nine distinct causes and conditions for their establishment?

The Sutra Treasury is established to counteract the doubts of others. If someone gives rise to doubt concerning a meaning, it enables that person to attain decisive knowledge; therefore the Sutra Treasury is established. The Vinaya Treasury is established to counteract the two aspects of enjoyment. Because the Buddha prohibited enjoyments that involve wrongdoing, the Vinaya Treasury is established to counteract the aspect of indulgence in pleasure. Because the Buddha approved enjoyments that involve no wrongdoing, the Vinaya Treasury is established to counteract the aspect of asceticism. The Abhidharma Treasury is established to counteract the view of a self, attachment to views, and extreme views, thereby clarifying the true and undistorted characteristics of dharmas.

Furthermore, the Sutra Treasury is established to teach the three trainings. The Vinaya Treasury is established to bring about accomplishment based upon the training in morality and the training of the mind. Why is this so?

If a person observes the precepts, the mind has no remorse. Because the mind has no remorse, that person can gradually attain samadhi. The Abhidharma Treasury is established to bring about accomplishment based upon the training in wisdom.

Why is this so? Because it can discern all meanings without error. Furthermore, through the Sutra Treasury the Dharma is taught in accordance with right meaning, and through the Vinaya Treasury the meanings of the Dharma are brought to fulfillment.

Why is this so? If practitioners of the Vinaya comprehend both the Dharma and the meaning of this Dharma, decisive supreme knowledge arises through the Abhidharma. Because of these nine causes and conditions, the three treasuries are established.

What is the common function of these three treasuries?

Their common function is liberation from samsara.

How is liberation attained?

Liberation is attained through being permeated, awakened, pacified, and penetratingly comprehending. By hearing and contemplating the three treasuries, one can be permeated by them. Through such permeation, awakening occurs. Through awakening, pacification occurs. Through pacification, penetrating comprehension occurs. Through penetrating comprehension, liberation is attained.

Briefly stated, each of the three treasuries has four meanings. If bodhisattvas can clearly understand these meanings, they will perfect omniscience. If sravakas can understand the meaning of a single sentence or a single verse, they will no longer continue to revolve in samsara.

How does each treasury have four meanings?

The four meanings of the Sutra Treasury are: first, basis; second, characteristics; third, dharmas; and fourth, meaning. Because it can reveal these four meanings, it is called Sutra. “Basis” means the place, person, and purpose upon which it is based.

The Buddha taught the Sutras with reference to these three points; therefore they are called the basis. “Characteristics” means the characteristics of the two truths, ultimate and conventional; therefore they are called characteristics. “Dharmas” refers to the skandhas, dhatus, ayatanas, dependent origination, truths, nutriments, samadhis, immeasurables, formless attainments, liberations, controlling ayatanas, totality ayatanas, factors conducive to the path, analytic knowledge, freedom from contention, and so forth; therefore they are called dharmas.

“Meaning” refers to what is to be done; therefore it is called meaning. Producing the path and extinguishing delusion constitute this activity.

The four meanings of the Abhidharma Treasury are: first, confrontation; second, enumeration; third, subjugation; and fourth, explanation. “Confrontation” means the Dharma that directly approaches non-abiding nirvana. Why is this so?

Because it can reveal the gateway to truth, it is called confrontation. “Enumeration” means that, among the dharmas, any single dharma is repeatedly revealed by means of a name, a specific characteristic, a common characteristic, and so forth; therefore it is called enumeration. “Subjugation” means that this Dharma can overcome other doctrines, because through correct teaching it can establish or refute by relying upon various skillful means; therefore it is called subjugation.

“Explanation” means that, through the Abhidharma, the meaning of the Sutras is easily understood; therefore it is called explanation.

The Vinaya has four meanings: first, offenses; second, dependent origination; third, restoration to purity; and fourth, release. Offenses are the offenses of the five sections and seven classes. Dependent origination is either fourfold or eightfold.

The four are: first, ignorance; second, negligence and heedlessness; third, being scorched by afflictions; and fourth, contempt. The eight are: first, arising from mind but not from body or speech; second, from body but not from mind or speech; third, from speech but not from body or mind; fourth, from mind and body but not from speech; fifth, from body and speech but not from mind; sixth, from mind and speech but not from body; seventh, from body, speech, and mind; and eighth, not from body, speech, or mind.

Restoration to purity is accomplished through a wholesome mind, not through punishment. A wholesome mind means undertaking and maintaining the prescribed antidote as before. Release consists of seven matters: First, each offense is individually disclosed, thereby preventing its continuation.

Second, one accepts and undergoes the prescribed disciplinary measure. Third, a rule is first established and subsequently relaxed. Rules previously established are later relaxed for a particular purpose.

Fourth, it may again be relinquished: if the assembled community agrees to restore matters to their former state, one who previously committed the offense is then restored to purity. Fifth, when the male or female faculties of a bhikshu or bhikshuni are transformed, provided the offense is not common to both. Sixth, one contemplates in accordance with reality, examining all dharmas by means of the four Udanas.

Moreover, in accordance with the characteristics of the antidotal dharmas, one continually examines one’s own offenses. Seventh, one attains the natural order of Dharma. Just as, upon seeing the Four Noble Truths, one no longer commits the minor secondary offenses or lesser offenses, so this is due to attaining the natural order of Dharma.

Furthermore, it should be understood that the Vinaya has four meanings: First, the person. It was in reference to this person that the Buddha, the Blessed One, established the precept. Second, the establishment of a regulation. That is, after an offense had been reported, the Great Teacher assembled the community and established a training rule. Third, analysis. That is, after a regulation had been established in brief, it was then explained extensively. Fourth, adjudication. That is, within the established regulation, it is determined what constitutes an offense and what does not constitute an offense.

The root text will now be explained.

Treatise: Before the Buddha, the Blessed One.

Explanation: This is intended to demonstrate reverence and to show that nothing contrary was spoken.

Treatise: Bodhisattva-mahasattvas who have skillfully comprehended the words and meanings of the Mahayana.

Explanation: They have attained the qualities of dharani and so forth. Through these qualities, they are able to retain the phrases, texts, and meanings. Moreover, they are able to expound them clearly and in accordance with principle; therefore, they are said to have skillfully comprehended them.

Why does the text speak only of “bodhisattva-mahasattvas” without mentioning their names?

It is intended to show that all assemblies of bodhisattva-mahasattvas share this ability.

Why are two designations used?

They are used to reveal the completeness of the two practices.

Treatise: On the basis of the doctrinal meaning of the Mahayana, they wished to reveal that the Mahayana possesses surpassing qualities.

Explanation: Surpassing qualities exist only in the Mahayana and not in the other vehicles. In order to reveal that the qualities of the Mahayana are not shared with the other vehicles, the Mahayana teaching is taken as the basis for demonstrating the Mahayana’s extraordinary qualities.

Treatise: They spoke as follows: “The Buddhas, the Blessed Ones, possess ten surpassing characteristics.” This statement is incomparable and transcends the teachings of the other vehicles.

Explanation: What is this statement intended to reveal?

It reveals that the Mahayana possesses surpassing qualities. Because these qualities truly exist and benefit others, the Buddhas, the Blessed Ones, are known by the ten epithets.

Treatise: The ten surpassing characteristics are:

Explanation: Because the ten characteristics—such as the basis of dependence—are distinct, they are called surpassing. The ten meanings are the cause, and verbal exposition is the result. Because the meanings are surpassing, their exposition is incomparable.

Treatise: First, the surpassing characteristic of the basis of dependence should be understood.

Explanation: “Should be understood” refers to the dharmas belonging to the pure and impure classes, namely, the three natures. The causes upon which these three natures depend are themselves the surpassing characteristic. Because this basis of dependence is a surpassing characteristic, the Tathagata’s exposition is also surpassing. That is, the alaya-consciousness is the basis of dependence and is itself the surpassing characteristic. The same applies from the characteristic of the seed up to the surpassing characteristic of the fruition of wisdom.

Treatise: Second, the surpassing characteristic that should be understood.

Explanation: “The surpassing characteristic that should be understood” means that the intrinsic nature should be understood, or that what should be understood is itself the characteristic.

Treatise: Third, the surpassing characteristic of entry that should be understood.

Explanation: What should be understood is entry into the three natures, meaning both the entry that accomplishes and the entry that is accomplished; this is consciousness-only.

Treatise: Fourth, the surpassing characteristic of the cause and result of entry.

Explanation: The cause of entry into consciousness-only is the six worldly paramitas, such as generosity, practiced at the stage of aspiration and joyful resolve. The result of entry is entry into consciousness-only. Subsequently, at the stage of direct comprehension, the six paramitas are transformed into the result and are called supramundane.

Treatise: Fifth, the surpassing characteristic of the distinctions in cultivating the cause and result of entry.

Explanation: The cause and result of entry are the six mundane and supramundane paramitas. “Cultivation” means that the four virtues are constantly cultivated on these grounds. Because the grounds are not identical, this is called distinction. These are the ten grounds, beginning with the Ground of Joy.

Treatise: Sixth, within the distinctions of cultivation, the surpassing characteristic of reliance upon the training in morality.

Explanation: This refers to the training in morality within the distinctive cultivation of the grounds. In their contemplative practice, bodhisattvas rely upon morality. That is, throughout the ten grounds, bodhisattvas observe all the bodhisattva precepts and have no intention of returning to evil dharmas.

Treatise: Seventh, within this, the surpassing characteristic of reliance upon the training of mind.

Explanation: The meaning of “training” has already been explained. “Mind” means concentration. Concentration has one-pointedness of mind as its essence. Cultivation based upon one-pointedness of mind means that the concentration of all bodhisattvas relies upon the training of mind.

Treatise: Eighth, within this, the surpassing characteristic of reliance upon the training in wisdom.

Explanation: Because it is capable of attaining the result, it is called reliance upon wisdom. Taking wisdom as the basis, one arouses the mind and undertakes cultivation. Reliance upon wisdom means nonconceptual wisdom.

Treatise: Ninth, the surpassing characteristic of the quiescence that is the result of training.

Explanation: This refers to the distinctions in cessation: first, the most excellent; second, its categories; and third, the liberation corresponding respectively to meditative concentration and wisdom. The cessation of obstructions is nirvana without abiding.

Treatise: Tenth, the surpassing characteristic of distinctions in wisdom.

Explanation: This refers to wisdom that has become free from all obstructions. Wisdom is nonconceptual wisdom and is called the distinction of the path of antidotal practice. It is the wisdom of the Buddha, the Tathagata, which has become free from all obstructions and latent tendencies. This wisdom is the distinctive nonconceptual wisdom.

Treatise: Because of the surpassing characteristics of these ten meanings, what the Tathagata teaches surpasses the other teachings. Thus, the passage explaining this sutra makes clear that the Mahayana is indeed spoken by the Buddha.

Explanation: How can this be made clear?

It is because the ten meanings briefly explained in this passage do not exist in the Hinayana; they are taught only in the Mahayana.

Treatise: Furthermore, how can the brief explanation given here show that the Mahayana surpasses the other teachings? This brief explanation now makes clear that these ten meanings exist only in the Mahayana and not in the Hinayana.

What are the ten?

It should be understood that the alaya-consciousness is the characteristic of the basis of dependence. The alaya-consciousness has three natures: first, the other-dependent nature; second, the discriminated nature; and third, the true nature. “The characteristic that should be understood” means that, according to the doctrinal meaning of consciousness-only, one should understand entry into the characteristic of the six paramitas; this is called entry into the characteristic of cause and result.

Explanation: Why is this so? Through the principle of consciousness-only, one enters the three natures at the stage of aspiration and joyful resolve. Although the six paramitas are mundane dharmas, they can lead to supramundane dharmas and can give rise to the principle of consciousness-only. “Entry into the cause of the three natures” refers to bodhisattvas who have entered the grounds. The supramundane, purified paramitas constitute entry into the result of the three natures.

Treatise: The ten bodhisattva grounds describe the surpassing characteristic of distinctions in cultivating the cause and result of entry.

Explanation: The ten kinds of supramundane bodhisattva grounds are called the distinctions in cultivating the cause and result of entry.

The Treatise says: The bodhisattva’s observance of the precepts describes the characteristics of the training in moral discipline and its different modes of cultivation. The Surangama Samadhi, the Akashagarbha Samadhi, and the other samadhis describe the characteristics of the training of the mind. Non-conceptual wisdom describes the characteristics of the training in wisdom. Nirvana without fixed abode describes the characteristics of the fruit of training, cessation. The three Buddha-bodies are the svabhavika-body, the enjoyment-body, and the transformation-body. These three bodies describe the characteristics of the fruit of non-conceptual wisdom.

Explanation: Within the bhumis there are three kinds of contemplative cultivation, called the three trainings upon which cultivation relies. The fruit of these trainings is cessation, meaning the cessation of the three obstructions. Non-conceptual wisdom relies upon the training in wisdom.

For sravakas, this wisdom is non-conceptual because it does not conceptualize the four inversions; for bodhisattvas, it is non-conceptual because it does not conceptualize any dharma. These two kinds of non-conceptuality are different. The three Buddha-bodies are the fruit of non-conceptual wisdom.

Apart from the svabhavika-body, there would be no Dharma-body, just as there would be no faculty of sight. Apart from the Dharma-body, there would be no enjoyment-body, just as apart from the faculty there would be no visual consciousness. It should be understood that these two bodies correspond as the support and that which depends upon it.

Apart from the enjoyment-body, even bodhisattvas who have entered the great bhumis would not experience the bliss of the Dharma. Without experiencing the bliss of the Dharma, their provisions for bodhi would be incomplete, just as in the seeing of visible forms. Apart from the enjoyment-body, there would be no transformation-body.

Without the transformation-body, neither bodhisattvas at the stage of aspiration and devotion nor sravakas who have newly aroused the aspiration and devotion to practice would attain accomplishment. Therefore, it is certain that there must be three bodies.

The Treatise says: These ten subjects are found only in the Mahayana. Because they differ from the Hinayana, they are said to be supreme.

Explanation: These ten dharmas are the causes of unsurpassed bodhi. In sequence, each gives rise to the next, culminating in unsurpassed bodhi.

The Treatise says: The Buddha, the Blessed One, taught these ten meanings only to bodhisattvas.

Explanation: The Mahayana was taught by the Buddha, whereas the Hinayana was taught in common. The Mahayana was taught exclusively to bodhisattvas and was not taught to those of the Two Vehicles. For these three reasons, it is said to be superior to the Hinayana.

The Treatise says: On the basis of the Mahayana, the Buddhas, the Blessed Ones, possess ten supreme characteristics. To say that they are incomparable serves to reveal the Mahayana. The Tathagata stated this precisely in order to preclude the claim that the Hinayana is itself the Mahayana. Not one of these ten meanings has ever been explained in the Hinayana; they are explained only in the Mahayana. Furthermore, these ten meanings can lead to unsurpassed bodhi, being established, concordant, and mutually non-contradictory.

Explanation: Three meanings demonstrate that the ten meanings can lead to unsurpassed bodhi, for they are the causes of unsurpassed bodhi. “Established” means that, when these ten meanings are examined and contemplated in accordance with the sacred teachings and right reasoning, they are established and cannot be refuted. This is like encountering a spiritual guide who shows the way.

“Concordant” means that, while cultivating contemplation, the practitioner accords with these ten meanings and abides in contemplative cultivation. This is like following the directions given by the spiritual guide. “Mutually non-contradictory” means that throughout the ten bhumis there are no causes of obstruction.

This is like traveling along the path indicated by the spiritual guide without encountering such obstacles as bandits, tigers, or leopards. Furthermore, within each bhumi, samsara and nirvana do not oppose one another. Therefore, the ten meanings can lead to unsurpassed bodhi.

The Treatise says: So that sentient beings may attain the wisdom of omniscience.

Explanation: These ten meanings fully possess three qualities: an incomparable object, incomparable practice, and incomparable fruit. Those who hear them and then contemplate and cultivate in accordance with them will certainly attain unsurpassed bodhi. Therefore, it is said that they are taught so that sentient beings may attain the wisdom of omniscience.

The Treatise says: A verse states:

Know the basis and its characteristics,

Entry, cause, fruit, cultivation, and distinctions;

The three trainings and the fruit of cessation,

Wisdom subsumes the unsurpassed vehicle.

These ten meanings are absent elsewhere;

They are the causes of bodhi.

Therefore, the Buddha taught the Mahayana,

Expounding these ten supreme meanings.

Chapter 2: The Sequence of the Ten Meanings

The Treatise says: Why are the ten supreme meanings taught in this sequence?

A beginning bodhisattva must first contemplate the causes and conditions of all dharmas as they truly are. Through this contemplative cultivation, one gains penetrating wisdom concerning the twelve links of dependent origination. Next, one must clearly understand the essential characteristics of dependently arisen dharmas.

Through the power of wisdom, one becomes free from the two errors of the two extremes: superimposition and denigration. By cultivating correctly in this way, one thoroughly comprehends the characteristics of the objects of cognition as they truly are. Thereby one is liberated from all obstructions.

Next, when the mind has attained thorough comprehension, one knows the true characteristics. Before practicing the six paramitas, one must attain purity that neither regresses nor is lost. Because the paramitas are embraced by the purified intention, one cultivates them according to the distinctions of the ten bhumis over a period of one to three asamkhyeya kalpas.

Afterward, the bodhisattva must perfect the three trainings. Once they have been perfected, their fruits are nirvana and unsurpassed bodhi. Thus, these ten meanings are to be cultivated in this sequence.

Within this sequence, the entirety of the Mahayana is fully included.

Explanation: These ten meanings have a sequence with respect to their objects, a sequence with respect to right practice, and a sequence with respect to their fruits. The sequence of the ten meanings is established through contemplation of this order.

Furthermore, those who have clearly understood the causes of all dharmas will certainly attain penetrating wisdom concerning the twelve links of dependent origination. Why is this? It is because effects arise from causes, not from Ishvara or the like; they do not arise from unequal causes, nor do they arise without causes. Therefore, the two kinds of wisdom concerning cause and effect are established.

Next, regarding dharmas that arise from causes, the bodhisattva must know their characteristics. What are these characteristics? The imagined nature truly lacks any essence, yet to grasp and assert that it exists is called superimposition. The true nature truly exists, yet to grasp and assert that it does not exist is called denigration. Adding what does not exist and diminishing what does exist are called the two extremes. A person of penetrating wisdom can abandon these two extremes.

Next, that which is grasped truly consists only of consciousness. Through this wisdom, one can correspondingly attain thorough comprehension. Through thorough comprehension, one is no longer obstructed.

Next, one enters consciousness-only in accordance with it. The six mundane paramitas are based upon conventional truth. Because they are embraced by the purified intention based upon ultimate truth, the six supramundane paramitas must also be cultivated.

Next, throughout the ten bhumis, one must cultivate according to their distinctions for as long as three asamkhyeya kalpas; this is unlike the attainment cultivated by sravakas. Why is this? In the course of three lives, sravakas plant the seeds of the antidotes, bring the seeds of the antidotes to maturity, and, once the antidotes have matured, are liberated from the three realms in the third life and attain the fruit of arhatship.

Next, within this differentiated cultivation, the three trainings—precepts and so forth—must be perfected. Next come the fruit of cessation attained through the three trainings, nirvana, the afflictive hindrances, the cognitive hindrances, and so forth, unsurpassed bodhi, and the three bodies. Explained in this sequence, the establishment of the Mahayana does not go beyond these teachings.

Why is this? If one wishes to explain the meaning of dependent arising, one must enter into the alaya-consciousness. If one wishes to explain the characteristics of phenomena, one must enter into the three natures.

If one wishes to explain realization, one must enter into consciousness-only. If one wishes to explain cause and effect, one must enter into the sphere of contemplation of consciousness-only. If one wishes to explain the various bhumis, one must enter into the sphere of cause and effect.

If one wishes to explain the three trainings, one must enter into the sphere of the ten bhumis. If one wishes to explain quiescent cessation, one must enter into the sphere of the three trainings. If one wishes to explain unsurpassed bodhi and the three bodies, one must enter into the nirvana of non-abiding.

If one speaks of the essence of Buddhahood and its causes and effects, their number is thus. Therefore, they are presented in sequence and are also explained separately. These ten meanings can lead to unsurpassed bodhi.

One abides without falsity because one is accomplished through non-discriminating wisdom. Because they accord with the four principles of reasoning and the three means of valid cognition, they are said to be concordant: it is not that they accord at first but contradict afterward. As the verse says:

Skillfully maintaining love and compassion,

One accords with what is wholesome.

Without views of a white or black self,

There is neither augmentation nor diminution.

Therefore, this is called being free from contradiction. To say that it can give rise to the wisdom of omniscience means that, with regard to all dharmas, wisdom in accordance with principle and measure arises continuously and without interruption. Furthermore, there is a separate explanation in which what follows explains what precedes.

Chapter 3: The Various Names

The Treatise says: What was previously stated—that one should understand the meaning of the basis—is the designation given to the alaya-consciousness.

Where did the Blessed One speak of this consciousness, and why is it called the alaya-consciousness?

In a root verse of the Abhidharma, the Buddha said:

This dhatu, since beginningless time,

Has been the basis of all dharmas.

Through it there are the realms of sentient existence,

And through it nirvana is attained.

Explanation: We now wish to cite the Agama to establish the essence of the alaya-consciousness. The name of this Agama is the Mahayana Abhidharma. Therein the Buddha, the Blessed One, spoke this verse.

“This” refers to the consciousness-dhatu of this alaya-consciousness. Since dhatu is explained as nature, this consciousness-dhatu has five meanings. First is the meaning of essential category.

No sentient being is outside this category; therefore, sentient beings do not differ with respect to this essential category. Second is the meaning of cause. All the dharmas of the noble ones, such as the Four Foundations of Mindfulness, arise in dependence upon this consciousness-dhatu.

Third is the meaning of arising. All noble ones who realize the Dharma-body accomplish this through faith in and delight for the Dharma-gate of this consciousness-dhatu. Fourth is the meaning of reality.

It is not destroyed in the mundane world, nor is it exhausted in the supramundane. Fifth is the meaning of treasury. If something accords with this dharma, then, because its intrinsic nature is wholesome, it is established within it.

If something is outside this dharma, although associated with it, it too is, in brief, established within this consciousness-dhatu. The Buddha, the Blessed One, told the bhikkhus: “From the beginning, sentient beings have lacked clear understanding, being obscured by ignorance and bound by craving. They wander on or receive birth, sometimes as beings in the hells, sometimes as animals, sometimes among the ghosts, sometimes as asuras, sometimes as humans, and sometimes as devas.

Bhikkhus! For a long time you have undergone suffering in this way, increasing your manifold cravings and continually receiving bodies of blood and flesh.”

This proves that it has existed since beginningless time, as the sutra says: “Blessed One! This consciousness-dhatu is the support, the sustainer, and the locus of the unconditioned qualities of the Buddhas, as numerous as the sands of the Ganges, which are perpetually associated with wisdom, inseparable from it, and never abandoned. Blessed One!

It is wisdom that is neither associated nor mutually separable. It is the support and sustainer of conditioned dharmas; therefore, it is said to be the basis of all dharmas.” As the sutra says: “Blessed One! If the tathagatagarbha exists, then because it is not understood, one may speak of the existence of samsara.

If it is said to exist, then the various destinies of cyclic existence exist.” As the sutra says: “Blessed One! If the tathagatagarbha did not exist, there would be no aversion toward suffering and no aspiration for nirvana.” Therefore, it is said that nirvana can be attained.

Furthermore, to say that this consciousness-dhatu has existed since beginningless time clarifies its causality. If a cause were not established, one could say that the basis of all dharmas had a beginning. Because this consciousness is the cause of all dharmas, it is said to be the basis of all dharmas.

The statement, “If it exists, then there are the various destinies of cyclic existence, and nirvana can be attained,” means that if this basis of all dharmas exists, then the various destinies have their karmic results. Because these results exist, sentient beings undergo birth and can readily and clearly distinguish between the two different doctrines, the false and the correct. Furthermore, afterward they can attain superior right practice and thus acquire excellent qualities.

Because the afflictions depend upon it, extremely grave afflictions arise, and afflictions arise continually. Because there are four distinctions, including karmic results, this supreme basis is said to be capable of transforming the four kinds called inferior bases. Within samsara, it is not only the various destinies and so forth that would be nonexistent; the meaning of nirvana would also be nonexistent.

Why is this? If there are afflictions, there is liberation. One should therefore know that among the teachings concerning the basis, there is also an Agama that can establish the name “alaya-consciousness.”

The Treatise says: The Abhidharma also contains a verse that says:

All dharmas abide depending on the treasury,

The consciousness containing all seeds.

Therefore, it is called alaya;

I teach it for those of supreme capacity.

Explanation: “All dharmas abide depending on the treasury”—this line is explained by the second line. It means the consciousness containing all seeds. Transformed by karma and the afflictions, the alaya-consciousness continues without interruption, with the former karmic result becoming the cause of the latter. The line, “Therefore, it is called alaya,” clarifies the meaning by establishing its name through the designation of the consciousness. In the line, “I teach it for those of supreme capacity,” “those of supreme capacity” refers to the bodhisattvas. This means that, for the sake of the bodhisattvas, the Buddha teaches the bodhisattvas’ sphere of reliance and that which obstructs the bodhisattva path.

The Treatise says: These two verses in the Agama establish the name and essence of the consciousness.

Why did the Buddha call this consciousness alaya?

Explanation: This question seeks to clarify the reason for establishing this name.

The Treatise says: Because, among all the impure dharmas of every sentient being, this consciousness lies concealed as their result.

Explanation: “All” refers to the three times. Within the three times, present arising—that is, the present life—is capable of producing dharmas belonging to the impure category. This means that the five kinds belonging to the pure category are transformed and called the impure category.

The Treatise says: Within these dharmas, this consciousness lies concealed as their cause.

Explanation: “These dharmas” are the results of the alaya-consciousness, namely the impure category and so forth. These results are stored and abide within the alaya-consciousness as causes.

The Treatise says: Furthermore, because sentient beings grasp what is stored within this consciousness as the characteristic of self, it is called alaya.

Explanation: “Store” has the meaning of grasping, as in the adana-consciousness and the mental consciousness; hence the designation “sentient being.” Why is this? There is no sentient being who lacks attachment to self. When attachment to self arises, what object does it take as its condition? It arises taking the root consciousness as its condition. This is a subtle state that continues without interruption.

The Treatise says: The Agama states, as a verse in the Sutra Explaining the Knots says:

Profound indeed is the appropriating consciousness;

The seeds of dharmas turn continuously.

To ordinary beings I do not teach it,

Fearing they would grasp it as a self.

Explanation: Previously, a verse from the Abhidharma was cited as evidence. Here, a verse from the sutra is further cited as evidence. The Abhidharma takes reasoning as supreme, while the sutras take the teaching as supreme. The teaching necessarily contains reasoning, and reasoning necessarily accords with the teaching. These two are called proofs. If one abandons these two proofs, no doctrine can be established. This proof is cited from the Sutra Explaining the Knots.

The Buddha said to Bodhisattva Guanghui: “Guanghui! Within the six destinies of samsara, sentient beings, according to the class of beings among whom they abide, are born from eggs, born from wombs, born from moisture, or born by transformation, thereby obtaining and developing their bodies. At the initial moment of birth, the consciousness containing all seeds first matures and then coalesces into a large, elongated, rounded form. It depends upon two kinds of appropriation: the appropriation of the material sense faculties and the appropriation of the latent tendencies of conceptualization involving names and discriminative verbal expressions. In a realm possessing form, there are these two kinds of appropriation. In the formless realm, these two kinds of appropriation do not exist.

“Guanghui! This consciousness is also called adana. Why is this? Because this fundamental consciousness is able to uphold the body. It is also called alaya-consciousness. Why is this? Because this fundamental consciousness remains continually concealed within the body, arising and perishing together with it. It is also called citta. Why is this? Because it is the place where objects such as forms, sounds, odors, tastes, and tangibles arise and develop.

“Guanghui! Depending upon and taking this fundamental consciousness as their condition, the groups of consciousnesses arise, namely, eye-consciousness through mental consciousness. Depending upon the presence of this consciousness, when the eye faculty takes an external form as its condition, eye-consciousness arises.

Simultaneously with eye-consciousness, a discriminative mental consciousness apprehending the same object also arises. If a single eye-consciousness arises, then at that time a single discriminative mental consciousness arises, sharing the same object as the eye-consciousness. If this eye-consciousness arises together with two, three, four, or five consciousnesses, then at that time a single discriminative mental consciousness arises together with those five consciousnesses, all taking their respective objects as conditions.

It is like a great flowing current of water: if one cause capable of producing a wave occurs, one wave arises; if two or many causes capable of producing waves occur, many waves arise. Yet the current of water continues to flow as usual, neither ceasing nor being interrupted. Again, upon the surface of a bright, pure, perfectly round mirror, if one cause capable of producing a reflection appears, one reflection appears in the mirror; if two or many causes capable of producing reflections appear, many reflections appear.

Yet the round mirror itself is not transformed into those reflections, nor is it diminished. This fundamental consciousness is likewise like the current of water and the mirror. Depending upon this fundamental consciousness, if one cause capable of arousing eye-consciousness appears as a condition, one eye-consciousness arises.

Thus, up to the case in which five causes capable of arousing consciousness appear, five consciousnesses will arise.

“Guanghui! In this way, if bodhisattvas who rely upon the Dharma possess penetrating wisdom, they can comprehend the hidden meaning of manas, citta, and consciousness. Because the Buddha Tathagatas teach in accordance with principle and in proper measure, without discriminative exposition of this meaning, bodhisattvas can penetrate the hidden meaning of manas, consciousness, and citta.

“Guanghui! Because bodhisattvas see reality as it is, they do not perceive fundamental consciousness, adana-consciousness, and so forth. Neither internally nor externally do they perceive a store abiding; they do not perceive arising, growth, and so forth; they do not perceive consciousness, the eye, form, or eye-consciousness; they do not perceive the ear, sound, or ear-consciousness; and, continuing in this way, they do not perceive the body, tangible contact, or body-consciousness.

“Guanghui! In this way, if bodhisattvas who rely upon the Dharma possess penetrating wisdom, they can comprehend the hidden meaning of manas, citta, and consciousness. Because the Buddha Tathagatas teach in accordance with principle and in proper measure, without discriminative exposition of this meaning, bodhisattvas can penetrate the hidden meaning of manas, consciousness, and citta.”

Furthermore, a verse is cited to explain once again the meaning taught in the sutra. The words, “The appropriating consciousness is extremely profound and subtle,” explain why this consciousness is also called adana-consciousness: it is able to uphold and sustain all the material faculties. That is, it is able to preserve the latent tendencies associated with the five faculties and their characteristics, and so this consciousness is also called adana.

“Profound and subtle” means that it is difficult to eliminate and difficult to understand. “The seeds of all dharmas perpetually flow onward” means that it is the supporting basis capable of generating and receiving the perfuming of all dharmas belonging to the defiled category. Like a flowing current of water, it arises and ceases from moment to moment in an uninterrupted continuum.

“To ordinary beings I do not teach it” means that ordinary people lack profound practice, do not seek omniscience, and possess dull faculties and wisdom; therefore, it is not taught to ordinary beings or to those of the Two Vehicles. “For fear that they would apprehend it as a self” means that a single characteristic, once arisen, continues for a long time. If sentient beings, relying upon the sutra, give rise to erroneous discrimination, they will apprehend this consciousness as a self.

For fear that they might give rise to this false attachment, “I” do not teach it to them.

The Treatise says: Why is this consciousness also called adana-consciousness?

Explanation: Previously, correct reasoning and authoritative scripture were cited to prove that this consciousness is alaya-consciousness. Why is it now further said that this consciousness is named adana?

The Treatise says: Because this consciousness has the function of upholding the faculties of all sentient beings possessing form, and because every instance of birth depends upon this consciousness. Why is this? Because all the faculties of sentient beings possessing form are upheld within this consciousness, they are not destroyed or lost but continue onward. At the time of birth, this consciousness takes rebirth in the aggregate-body; therefore, sentient beings within the six destinies all assume such bodies. Because this consciousness has the nature of appropriating, sustaining, and experiencing, it is called adana.

Explanation: A principle is now established to account for the name adana. This principle is its ability to appropriate and sustain all the material faculties. Because this consciousness upholds and sustains the five material faculties, the body does not become blackened, swollen, decayed, and so forth, as does the body of a dead person.

When death occurs, alaya-consciousness abandons the five faculties. At that time, the signs of blackening, swelling, and decay appear. From this it is known with certainty that, because they are appropriated and sustained by this consciousness, the five faculties are not destroyed throughout an entire lifetime.

The words, “Every instance of birth takes it as its supporting basis,” answer the preceding question. Precisely when a sentient being takes birth, this consciousness is able to produce the appropriated aggregates. The essential nature of this appropriation is sustained by consciousness.

Because this consciousness is precisely the consciousness that takes birth, at the time of birth everything belonging to that birth is gathered and sustained by this consciousness; throughout an entire lifetime, the assumed body is likewise gathered and sustained by it. Alaya-consciousness fully contains the seeds of the body. For this reason, alaya-consciousness is also called adana.

The Treatise says: It is also called citta, as the Buddha, the Blessed One, spoke of citta, manas, and consciousness.

Explanation: Alaya-consciousness and manas: the meanings of these two are not identical with the meaning of citta, and they also differ from each other. In what way do these three characteristics differ?

The Treatise says: Manas is of two kinds. First, the consciousness that has previously ceased, which arises together with the subsequent consciousness and successively serves as its condition, is called manas; moreover, that which serves as the supporting basis for the arising of consciousness is called manas.

Explanation: When a preceding citta ceases and a subsequent one arises, that which is able to produce the subsequent one in an uninterrupted continuum is called manas. Furthermore, manas is able to serve as the supporting basis for consciousness at the time of its arising, without opposing the consciousness presently occurring. These two serve as conditions for the arising of consciousness and are therefore called manas. What is present precisely at the time of arising is consciousness. This is the distinction between manas and consciousness.

The Treatise says: Second, the defiled consciousness is manas. That is, it is perpetually associated with four afflictions:

Explanation: This passage is intended to explain adana-consciousness. What are these four afflictions?

The Treatise says: The first is the view of self, the second is conceit of self, the third is attachment to self, and the fourth is ignorance.

Explanation: The view of self is the citta that apprehends a self. From this citta, the conceit of self arises. The conceit of self is the arrogant citta that arises from attachment to self, although in truth no self exists. Craving for self is attachment to self. All three of these delusions take ignorance as their cause. The deluded citta that fails to understand true cause and effect is called ignorance.

The Treatise says: This consciousness is the supporting basis of the other defiled consciousnesses. The defiled consciousnesses arise because, first, they depend upon it as their supporting basis, and second, they are defiled.

Explanation: This defiled consciousness arises in dependence upon the first consciousness and is defiled by the second consciousness. The consciousness that has just ceased in the immediately preceding moment is called the mental faculty, because it can serve as the basis upon which the other consciousnesses arise. The second consciousness is called the defiled consciousness because it is the basis of the afflictions. Even when a person gives rise to a wholesome mind, this consciousness is still present.

The Treatise says: Because they take sensory objects as their conditions and are successively capable of discrimination, these two are called the mental faculty.

Explanation: Because it can apprehend sensory objects, it is called consciousness; because it can serve as the basis upon which another consciousness arises, it is called the mental faculty. The second consciousness is called the mental faculty because it is the basis of the characteristics of self and so forth, or because it is capable of discrimination.

The Treatise says: How is it known that a defiled mind exists?

Explanation: By what reasoning can this principle be established?

The Treatise says: If this mind did not exist, independently operating ignorance alone could not be said to exist.

Explanation: What is the characteristic of independently operating ignorance? When a person has not yet attained the path of antidotal practice, the delusion that obstructs true wisdom is called independently operating ignorance. This ignorance does not exist in relation to the five consciousnesses.

Why? Because the five consciousnesses are not obstructed by it. Why?

Wherever the path of antidotal practice arises, that is where obstruction occurs. Nor does it exist in relation to the defiled mental consciousness. Why?

Because when the mind is defiled by this delusion, it must operate in association with other delusions and therefore can no longer be called independently operating. If you say that the sixth consciousness is defiled by independently operating ignorance, then the sixth consciousness would be entirely impure, because this ignorance never ceases even momentarily. How, then, could minds of generosity and so forth become wholesome, since the sixth consciousness would always be associated with ignorance?

Anyone who says that such a mind can be associated with wholesomeness is mistaken. If the sixth consciousness were continually defiled, it could not give rise to the path of antidotal practice. If someone says that although the defiled mind remains associated with defilement, there is a separate wholesome mind that can give rise to the path of antidotal practice, whereupon the defiled mind ceases, then there is no fault in such a statement.

The Treatise says: This dharma is not analogous to the five consciousnesses. Why? Because these five consciousnesses simultaneously have their respective bases, namely the eye and the other faculties.

Explanation: Just as the five consciousnesses, such as eye-consciousness, simultaneously depend upon the five faculties, such as the eye faculty, the mental consciousness must also have a simultaneous basis. Unless another consciousness is established, it has no such basis. Just as eye-consciousness cannot arise without a basis, so too must this be the case with mental consciousness.

The Treatise says: Furthermore, the designation “mental faculty” would be meaningless.

Explanation: Why would it be meaningless? If the mind that ceased in the preceding moment is established as the mental faculty, it would have the name alone but not the meaning. Why? The meaning of “mental faculty” is the act of discernment. How could this be established in what is nonexistent? If this consciousness is merely the six preceding consciousnesses after they have ceased, the designation “mental faculty” likewise cannot be established. Because it has no substantial existence, it cannot discern.

The Treatise says: Furthermore, the concentration of non-perception and the concentration of cessation of mind would not differ. Why? Because the concentration of non-perception clearly possesses a defiled mind, whereas the concentration of cessation of mind does not. Were this not so, these two concentrations would not differ from each other.

Explanation: One who establishes the existence of a defiled mind must say that a defiled mind exists in the concentration of non-perception and that no defiled mind exists in the concentration of cessation of mind. For such a person, the two concentrations differ. Otherwise, because mental consciousness does not operate in either concentration, the two concentrations would be no different.

The Treatise says: Furthermore, during an entire lifetime in the Heaven of Non-Perception, if there were no view of self and conceit of self, there would be no wandering in samsara, no falling away, and no defilement. Furthermore, if attachment to self arises at all times, it must pervade wholesome, unwholesome, and indeterminate minds. If this were not so, and if only unwholesome minds were associated with attachment to self and so forth, then self and what belongs to self would manifestly operate; but if minds were only wholesome or indeterminate, they would not operate. If two minds are established as arising simultaneously, there is no such fault. If these are established as associated and operating together with the sixth mental consciousness, this fault occurs.

Explanation: If beings born in the Heaven of Non-Perception had no defiled mind, then throughout that entire lifetime there would be no attachment to self or conceit of self, nor would there be wandering or falling away. This concentration should therefore not be something abhorred by the noble ones. Since it is indeed abhorred by the noble ones, it is known that this concentration possesses a defiled consciousness.

Because attachment to self constantly accompanies them, wholesome acts such as generosity are continually intermixed with attachment to self. If attachment to self constantly accompanies them, this could not occur apart from ignorance. If this ignorance were separated from its basis, it could have no basis upon which to depend.

Apart from the adana consciousness, there is no other distinct entity that can serve as such a basis.

The Treatise says:

Without independently operating ignorance,

And being analogous to the five consciousnesses,

The two concentrations would not differ,

And the designation “mental faculty” would be meaningless.

In non-perception there would be no attachment to self,

And for an entire lifetime there would be no transmigration.

Within the wholesome, unwholesome, and indeterminate,

Attachment to self should not arise.

Apart from the defiled mind, it does not exist;

The two and the three would contradict each other.

Without this, in every state,

Attachment to self could not arise.

When the true meaning is directly realized,

The afflictive obstruction prevents it from arising.

That which constantly operates in every state

Is independently operating ignorance.

The Treatise says: Because this mind is defiled, it is included within the indeterminate nature.

Explanation: This mind is the basis of ignorance. To which of the three natures does this mind belong? Because it is defiled, it belongs to the obscured-indeterminate nature. Why? Because it is defiled. Why is it defiled?

The Treatise says: It is continually associated with four afflictions.

Explanation: Because it does not understand the object as being without self, attachment to self arises. From attachment to self arise conceit of self and love of self. These four afflictions arise constantly and universally.

The Treatise says: It is like the afflictions in the Form and Formless Realms, which are obscured-indeterminate because the afflictions in these two realms are contained within shamatha.

Explanation: A realm derives its meaning from the character of the form of existence there. Birth in a realm where desire for sexual pleasure and food has been abandoned and only form is desired is the Form Realm. Birth in a realm where the desires of the two lower realms have been abandoned and only formlessness is desired is the Formless Realm.

Although the afflictions of these two realms are associated with the sixth consciousness, they do not lose their indeterminate nature because they are subsumed within the eight concentrations. If these afflictions occur in the Desire Realm, a distracted mind becomes unwholesome because its basis is coarse. If they are associated with the second consciousness, however, then even outside concentration they are not unwholesome, because their basis is extremely subtle.

In the Form and Formless Realms, although the basis is coarse, it is subsumed within the eight concentrations, and because the mind is pliant, it is likewise not unwholesome. Yet because it can engender samsaric existence, it is not wholesome either. It therefore belongs to the obscured-indeterminate nature.

The afflictions arising from the second consciousness are likewise so. Because their basis is subtle, they are not unwholesome; because they are a cause of samsara, they are not wholesome either.

The Treatise says: This mind arises continually and is never relinquished.

Explanation: This defiled mind continually arises and is never absent from any of the three natures, the eight concentrations, the concentration of non-perception, or the Heaven of Non-Perception.

The Treatise says: If one seeks the entity of the second consciousness apart from the alaya consciousness, it cannot be found.

Explanation: The second consciousness takes the first consciousness as its object and gives rise to attachment to self. Apart from the first consciousness, this consciousness cannot arise. Therefore, it is known that the first consciousness exists. The second consciousness is now established in order to make the first consciousness clear.

The Treatise says: Therefore, the establishment of the alaya consciousness establishes the mental faculty. In dependence upon it, the seeds of the consciousnesses arise.

Explanation: Apart from the first consciousness, no consciousness has an essence that serves both as the cause and the generative cause of the second consciousness. What the Buddha calls “mind” is the designation of this second consciousness. What the Buddha calls “consciousness” is the designation of the six consciousnesses. What the Buddha calls “manas” is the designation of this first consciousness. Why is this so? If the second consciousness and the consciousnesses that arise have already ceased, when a subsequent consciousness is about to arise, it must arise in dependence upon the first consciousness; and because the first consciousness can generate another of its own kind, it is called the faculty of manas.

Treatise: Why is this manas also called mind? Because the perfumations of many kinds of seeds gather together in it.

Explanation: The first consciousness is also called citta. What does the name citta mean? It means “many kinds,” and it also means “to sprout and increase.” The expression “many kinds” itself has ten meanings: 1. dominant condition, 2. object-condition, 3. apprehended characteristic, 4. cooperation, 5. defilement, 6. karmic perfuming, 7. cause, 8. fruit, 9. path, and 10. stage.

Within these meanings, each has many further meanings; therefore it is called “many kinds.” “To sprout and increase” has three meanings: first, because these ten dharmas gather together, they cause the mind-stream to remain continuously for a long time; second, this mind is capable of retaining the seeds of all dharmas; third, it causes the perfumed seeds of many dharmas to sprout and increase. “Seeds” means causes possessing distinct capacities.

“To sprout and increase” means to transform into the three realms. For this reason, the Buddha taught that the first consciousness is also called citta.

Treatise: Why, in the Śrāvaka Vehicle, were this characteristic of mind and the teaching of ālaya not explained?

Because they are included within the subtle domain.

Explanation: The question asks about the essence denoted by the name. The answer responds jointly to both questions. This concerns an extremely subtle object of knowledge. Because it is not an object apprehended by practitioners of the Two Vehicles, this consciousness also belongs to that domain. Those who seek the fruit of Buddhahood must thoroughly comprehend this consciousness. It should be understood that this consciousness encompasses nine meanings and is therefore said to be inclusive. Furthermore, bodhisattvas have a subtle domain, and this consciousness is difficult to understand; therefore it is included within the subtle domain.

Treatise: Why is this so? Because śrāvakas do not possess the supreme stage through which omniscience is attained.

Explanation: Why is the subtle domain not taught in the Śrāvaka Vehicle? Because śrāvakas practice solely in pursuit of their own benefit and do not seek to know the domain of the Tathagata. With their coarse and shallow wisdom, śrāvakas contemplate suffering and so forth and are able to eliminate the obstacle of the afflictions.

Treatise: Therefore, this teaching was not given to śrāvakas in order for them to perfect wisdom and fulfill their original aspiration.

Explanation: The Buddhas see that śrāvakas have few desires, are content, and seek to remove the obstacle of the afflictions only for themselves. Since this obstacle can be eliminated by other forms of wisdom apart from this wisdom, enabling them to fulfill their original aspiration, and since they do not liberate others from their obstacles, do not cultivate the extremely profound and subtle path, and do not vow to seek the Dharma-body of the Tathagata, this teaching was not given to them.

Treatise: Bodhisattvas possess a supreme stage; therefore, the Buddha taught this so that they might attain omniscience.

Explanation: Bodhisattvas practice in order to eliminate both the obstacle of the afflictions and the obstacle to knowledge for themselves and others; therefore this was taught to bodhisattvas.

Treatise: Why is this so? Because it is impossible to attain unsurpassed bodhi apart from this wisdom.

Explanation: Apart from the extremely profound and subtle domain, the ten kinds of sequential cultivation cannot be accomplished. To claim that, apart from this cultivation of mind, the afflictions can easily be removed and the Dharma-body easily realized is meaningless.

Treatise: Furthermore, in the Śrāvaka Vehicle, this consciousness was taught by the Tathagata under many other names.

Explanation: There are also other principles through which one may believe in the existence of this consciousness. Why is this so? Because in the Śrāvaka Vehicle, this meaning appears under many different names.

Treatise: As stated in the Ekottarika Āgama Sūtra, worldly beings delight in ālaya, love ālaya, cultivate ālaya, and cling to ālaya. In order to extinguish ālaya, the Tathagata teaches the true Dharma.

Explanation: The first phrase briefly states the root. The following three phrases refer to the present, past, and future. To explain further: “Clinging to ālaya” refers to the present life.

“Cultivating ālaya” refers to the past life. “Loving ālaya” refers to the future life. There is another explanation: “Delighting in ālaya” refers to the present life.

Why does it refer to the present? Because delighting in ālaya arises from clinging to ālaya in the past. Because of the past, one continually cultivates ālaya in the present.

Therefore, in the future, one loves ālaya. Furthermore, some may maintain that the meanings of these four phrases do not differ. If they do not differ, why are there four phrases?

As clearly stated in the Viniscaya-pitaka Treatise, there are two kinds of craving: craving for existence and craving for nonexistence. Craving for existence is craving within the three realms. Craving for nonexistence is craving for the severance of the three realms.

Delight is like that of a person in the Desire Realm who, in relation to sensory objects already obtained, gives rise to joy, and in relation to sensory objects not yet obtained, gives rise to fond attachment. It is also like a person in the Form Realm who has not yet abandoned desire for the Form Realm, who craves birth in the Form Realm and the sensory objects of the Form Realm, and who, having attained a concentration of the Form Realm, gives rise to defilement within that concentration.

Disliking a concentration not yet attained and regarding that state as liberation is called clinging. Cultivation is like that of a person born in the Formless Realm who has not yet abandoned desire for the Formless Realm. First, upon contemplating the faults of the Desire Realm, that person gives rise to desire for the Form Realm.

Later, upon contemplating the faults of the Form Realm, that person relinquishes desire for the Form Realm and gives rise to desire for the Formless Realm. Because this desire is formed through repeatedly cultivating the concentrations, it is called cultivation. These three names refer to craving for existence, which arises in dependence upon the view of permanence.

Love is like that of a person who has committed many evil deeds and fears undergoing painful retribution, or who clings to the view of annihilation and hopes not to be reborn; this is called love. This alone is craving for nonexistence, which arises in dependence upon the view of annihilation. Alternatively, the four phrases may be explained according to the four inversions, or according to the four kinds of craving—namely, craving for food, clothing, dwelling, and existence or nonexistence.

Or the four phrases may be used to clarify one’s own Dharma as a cause enabling disciples to attain the Dharma; or to show that one meaning has many names; or to enable those of dull faculties, if they forget one meaning, to remember it through another; or to enable those of dull faculties to understand through repetition of the names; or to enable disciples from other regions, if they do not understand one name, to understand through another.

Thus, four phrases are taught: their names differ, but their meaning is the same.

Treatise: Worldly beings delight in listening.

Explanation: This is based on the two faculties of faith and wisdom.

Treatise: Therefore, they lend their ears.

Explanation: This clarifies the abandonment of a distracted mind, namely, the faculty of concentration.

Treatise: They direct their attention, wishing to understand.

Explanation: This clarifies the arising of reverence, without heedlessness or negligence, namely, the faculty of mindfulness.

Treatise: They give rise to right effort.

Explanation: Through this, vigor arises: abandoning evil and turning toward the wholesome. This is the faculty of diligence. Here, the three kinds of wisdom are elucidated.

Treatise: Only then can ālaya be completely extinguished.

Explanation: This elucidates the fruit of the path, namely, the knowledge of exhaustion and the knowledge of non-arising.

Treatise: This continues through receiving and practicing the true Dharma and the personal realization of the Tathagata’s Dharma.

Explanation: To practice in accordance with the teaching means to receive and practice the names, phrases, and principles of meaning in conformity with the true Dharma taught by the Tathagata. The names, phrases, and principles of meaning are called the personal realization of the Dharma. The true Dharma is right teaching. The personal realization of the Dharma is right practice and right attainment. The true Dharma has the Āgamas as its essence. The personal realization of the Dharma has what is attained as its essence.

The Treatise states: The appearance of the Tathagata in the world is the foremost rare and inconceivable Dharma, revealing the fundamental consciousness in the world. In the Sutra on the Four Virtues of the Tathagata’s Appearance in the World, this consciousness was revealed in the Śrāvaka Vehicle through a different meaning.

Explanation: “Different meaning” is said to be of three kinds. First, a different intention: the Tathagata intended to teach the virtues of transcending the world, rather than to reveal the ālaya-consciousness. Because this consciousness corresponds with those virtues, he spoke of this consciousness. Second, a different name: the Tathagata stated only the name and did not explain its meaning. Third, a different meaning: this subtle sphere should not be taught to those of the Two Vehicles. It was solely because of the corresponding meaning that he stated the name without explaining its meaning.