攝大乘論釋

The entry into the distinguishing characteristic of what is to be known, 3

Chapter 1: The Characteristic of Entry Proper

Treatise: Thus, the distinguishing characteristic of what is to be known has already been explained.

How is entry into the distinguishing characteristic of what is to be known to be understood?

Explanation: This section has ten chapters: 1. The Characteristic of Entry Proper, 2. The Person Capable of Entry, 3. The Sphere of Entry, 4. The Stages of Entry, 5. The Expedient Path of Entry, 6. The Provisions for Entry, 7. The Fruit of the Provisions for Entry, 8. The Functions of the Two Knowledges, 9. The Basis of the Two Knowledges, and 10. The Distinctions between the Two Knowledges.

Explanation: All dharmas are called “what is to be known.” The three natures are the distinguishing characteristics of all dharmas. Furthermore, the three natures are called “what is to be known,” while their common absence of intrinsic nature is called their distinguishing characteristic. Furthermore, what is to be known is of two kinds: the pure aspect and the impure aspect.

The pure aspect is the dependent nature free from discrimination. The impure aspect is the dependent nature accompanied by discrimination. It should be known that within the dependent nature there are three natures: first, the dependent nature itself; second, discrimination within the dependent nature; and third, the true suchness free from discrimination within the dependent nature.

Other meanings are explained in the Chapter on Discrimination; this meaning has already been explained above. One who practices in this manner will attain entry into the characteristic of what is to be known. This meaning will now be explained.

This question asks only about the essential characteristic of entry; it does not ask about what is to be known or its distinguishing characteristic. Furthermore, this question asks which dharma is taken as the object in the contemplation of consciousness-only. Therefore, this question is answered.

Treatise: The basis of the perfuming of extensive learning

Explanation: Within the Mahayana Dharma, one teaching states that this perfuming of extensive learning is itself the basis. Another teaching states that the basis is the continuity of the bodily existence.

Treatise: is not included within the alaya-consciousness.

Explanation: Because it is made clear that this perfuming of extensive learning counteracts the alaya-consciousness, it is therefore not included within the alaya-consciousness.

Treatise: Yet, like the alaya-consciousness, it becomes a seed.

Explanation: Just as the alaya-consciousness is the cause of all dharmas belonging to the impure aspect and therefore becomes their seed, so too the perfuming of extensive learning is the cause that produces all dharmas belonging to the pure aspect and thus becomes a seed like the alaya-consciousness. Which dharmas take the perfuming of extensive learning as their seed? To answer this question, the treatise says:

Treatise: That perfuming of extensive learning belongs to correct reflection,

Explanation: The four dharmas below all take the perfuming of extensive learning as their seed. When investigation and analysis arise through reflection, they arise in dependence upon the perfuming of extensive learning in the Mahayana. Being free from erroneous reflection and partial reflection, they are of the nature and kind of correct reflection; hence they are said to belong to correct reflection.

Treatise: produced with the manifested characteristics resembling the Dharma and resembling its meaning,

Explanation: “Resembling the Dharma” means the teachings of the twelve divisions of the Vaipulya scriptures. “Resembling the meaning” means the principles expressed by the Vaipulya teachings. The mind resembles these teachings and manifests them as its object. From this object arise discriminative investigation and analysis.

Treatise: having the semblance of the apprehended as its kind,

Explanation: When this investigation and analysis arise, their essential characteristic resembles the apprehended. These two statements both reveal the objective aspect of consciousness.

Treatise: possessing a subjective aspect,

Explanation: This investigation and analysis are capable of discriminative understanding; this is the subjective aspect of consciousness. This meaning establishes the two aspects of consciousness: the objective aspect and the subjective aspect.

Treatise: the discrimination of mental speech,

Explanation: The investigation, analysis, and reflection of mental consciousness take only the discrimination of mental speech as their object and cannot take any other meaning as their object. Furthermore, because dharmas must be discriminated in dependence upon names, it is called the discrimination of mental speech.

There is the discrimination of mental consciousness. The basis consisting of the perfuming of extensive learning is the cause of this dharma.

Chapter 2: The Person Capable of Entry

Treatise: Who is capable of entering the distinguishing characteristic?

Explanation: This sentence asks: what kind of contemplative practice makes one a person capable of entering the contemplation of consciousness-only? It is a bodhisattva endowed with the four powers of contemplative practice. What are the characteristics of such a bodhisattva? It is one who has skillfully acquired the two provisions of merit and wisdom. In what sequence are these provisions cultivated so that they are brought to fulfillment? There are four kinds of power: 1. the power of the cause, 2. the power of a spiritual friend, 3. the power of correct reflection, and 4. the power of the basis.

Treatise: It is a person of the Mahayana in whom the perfuming of extensive learning has continued without interruption,

Explanation: Because such a person has abandoned the extensive learning of the Hinayana, that person is called one of the Mahayana. Not merely throughout one lifetime, but throughout immeasurable kalpas, the perfuming of extensive learning has continually remained in that person’s mind. This is the power of the cause.

Treatise: who has attended upon immeasurable Buddhas appearing in the world,

Explanation: Throughout the appearances in the world of innumerable and immeasurable Buddha Tathagatas, this person has always relied upon the Buddhas to hear and receive their teachings and has practiced in accordance with the true Dharma; hence this is called attending upon them. Because that person has attended upon them in this manner in the past, this is called the power of a spiritual friend.

Treatise: and who has definitively entered the proper stage of faithful aspiration.

Explanation: If this person has already acquired faith in and aspiration for the Mahayana, evil friends cannot cause that person to turn away or destroy that faith; hence it is called definitive. Faith is of three kinds: first, faith that it exists; second, faith that it can be attained; and third, faith that it possesses immeasurable qualities. If one already has faith and seeks to cultivate the causes for attainment, this is called aspiration.

From the Ten Faiths through the Ten Dedications of Merit constitutes the proper stage of faithful aspiration. In the stage being discussed here, only the definitive faithful aspiration of the Ten Dedications of Merit is taken into account; this is called the power of reflection. The perfuming of extensive learning in the Mahayana is the cause of this power.

Treatise: Because that person has skillfully matured, cultivated, and increased roots of virtue, that person has skillfully acquired the two provisions of merit and wisdom.

Explanation: Once a person has attained definitive faithful aspiration, that person diligently and reverently places faith and delight in the Dharma already received and cultivates contemplative practice. By cultivating contemplative practice, the merit of that person’s roots of virtue increases. In this way, through the power of reflection, the provisions of merit and wisdom are properly matured. When they have been matured in sequence, one takes this merit and wisdom as the basis and attains entry into the first bhumi; hence this is called the power of the basis. These four kinds of power identify the person capable of entry.

Chapter 3: The Sphere of Entry

Treatise: Where do bodhisattvas enter the contemplation of consciousness-only?

Explanation: This question has two meanings. First, it asks what constitutes the sphere of consciousness-only. Second, it asks what constitutes the stages of consciousness-only.

Treatise: They enter the Mahayana characteristic of Dharma that arises with a subjective aspect and with the manifested characteristics resembling the Dharma and its meaning.

Explanation: This dharma is called that which sustains the contemplation of consciousness-only; it is also called its sphere. The discrimination of mental speech is the mind’s investigation, analysis, and reflection. This reflection has two characteristics.

First, it has consciousness with a subjective aspect as its characteristic; hence it is said to possess a subjective aspect. Second, it has consciousness with an objective aspect as its characteristic, meaning that it manifests what resembles the teachings of the twelve divisions of the Mahayana and the principles expressed by those teachings; hence it is said to possess an objective aspect. “The arising of the Mahayana characteristic of Dharma” means that it arises with the Mahayana Dharma as its cause.

Here, the essence of the sphere is revealed as the discrimination of mental speech; the characteristic of the sphere is revealed as possessing a subjective aspect and an objective aspect; and the cause of the sphere is revealed as the Mahayana characteristic of Dharma.

Chapter 4: The Stages of Entry

This discrimination of mental speech has four stages. In order to clarify these four stages,

Treatise: Entry occurs at the bhumi of the practice of aspiration. This means that faithful aspiration arises in accordance with what has been heard.

Explanation: The discrimination of mental speech is present within the bhumi of the practice of aspiration. Why is this so? There are bodhisattvas who, merely by hearing that all dharmas are nothing but consciousness, give rise to faithful aspiration in accordance with the teachings they have heard. Regarding the principle that all dharmas are nothing but consciousness, they give rise to the discrimination of mental speech. Because of this aspiration and discrimination of mental speech, it is said that bodhisattvas have entered the contemplation of consciousness-only. Understanding in this manner is called entry into the stage of aspiration in consciousness-only.

Treatise: The path of seeing means penetrating in accordance with the principle.

Explanation: By such skillful means, the bodhisattva enters the stage of seeing consciousness-only. This skillful means will now be explained: it is the direct penetration of reality in accordance with principle. Although this conceptual discrimination of mental speech appears with such characteristics, in reality it does not exist in that way; there is only consciousness. This consciousness is neither dharma nor meaning, neither apprehender nor apprehended. Understanding thus is to enter the stage of seeing consciousness-only.

The Treatise says: The path of cultivation means being able to counteract all obstructions.

Explanation: The conceptual discrimination of mental speech is revealed as entering the path of cultivation. The skillful means for this will now be explained. This conceptual discrimination of mental speech is neither dharma nor meaning, neither apprehender nor apprehended.

Contemplating in this way enables one to counteract all three obstructions. This is called entering the stage of cultivating consciousness-only. This path of cultivation does not differ from the path of seeing, because the wisdom and the object are the same.

If so, why are they distinguished into two—the path of seeing and the path of cultivation? Previously, one had not seen suchness; seeing it for the first time is called the path of seeing. Having already seen suchness, one subsequently and continually cultivates contemplation of it; this is called the path of cultivation.

Furthermore, being able to eliminate the obstructions common to the three vehicles is called the path of seeing. Eliminating only the obstructions of bodhisattvas is called the path of cultivation. Furthermore, contemplation that is not yet complete but from which there is no regression is called the path of seeing.

Contemplation that is not yet complete and from which there may be regression is the path of cultivation. Furthermore, contemplating only the common object is the path of seeing. Fully contemplating both the common and particular objects is the path of cultivation.

Furthermore, when the task has not yet been accomplished, it is the path of seeing. When the task is accomplished, it is the path of cultivation.

The Treatise says: On the ultimate path, one emerges from the defilements of obstruction and attains consummate purity.

Explanation: The ultimate path is of two kinds: first, the ultimate state of those with further training; second, the ultimate state of those with no further training. This stage is where the purest wisdom arises and all the most subtle obstructions are completely eliminated without remainder; therefore, it is called the ultimate stage. In all the grounds, up to and including the ground of the Tathagata, there is this meaning of ultimacy. When a person enters these four stages, what sphere does that person take as the object?

The Treatise says: All dharmas truly are consciousness-only. As has been stated, according to what one hears, one gains faithful aspiration; one penetrates in accordance with reality and principle; one is able to counteract all obstructions; and, emerging from the defilements of obstruction, one attains supreme purity.

Explanation: This passage clearly describes entering the spheres of the four stages. How are the spheres of the four stages attained? All dharmas—conditioned and unconditioned, with outflows and without outflows, as well as the paths and fruits of the three vehicles, the four realms, and so forth—truly are consciousness-only.

Why is this so? All dharmas take consciousness as their characteristic and suchness as their essence. Therefore, the path of skillful means takes consciousness as its characteristic.

Upon entering the path of seeing, one takes suchness as its essence. In reliance upon this sphere, gaining faithful aspiration according to what one hears is entry into the stage of faithful aspiration; penetrating in accordance with reality and principle is entry into the stage of seeing; being able to counteract all obstructions is entry into the stage of cultivation; and becoming free from the defilements of obstruction is entry into the ultimate stage.

Chapter 5: Entering the Path of Skillful Means

Through these skillful means, the bodhisattva is able to enter the four stages. This meaning will now be explained clearly.

The Treatise says: How can one awaken and enter?

Explanation: This question is intended to reveal clearly that the power sustaining the roots of virtue in eight respects constitutes entry through skillful means. What are the powers of the roots of virtue? What are the eight respects? The powers of the roots of virtue are of four kinds: 1. the power of causes, 2. the power of spiritual friends, 3. the power of correct reflection, and 4. the power of the basis of reliance. These have already been explained above.

The Treatise says: Through the sustaining power of the roots of virtue.

Explanation: Causing what has not yet arisen to arise and causing what has already arisen to increase is called sustaining the bodhisattva's roots of virtue. These may also be called the six paramitas, or the two practices of merit and wisdom. Because they can destroy and eliminate the obstacles opposed to them, they are called powers; thus they are the powers that sustain the roots of virtue. One should know that there are eight respects. What are they?

The Treatise says: Through the three characteristics of tempering the mind; through eliminating four kinds of obstruction; by taking dharmas and their meanings as objects; through uninterrupted cultivation; through earnest cultivation; and through meditative contemplation free from negligence.

Explanation: These constitute three respects. These three characteristics of tempering the mind can counteract three discouraged states of mind that seek to regress. What are the three? 1. Discouragement and regression caused by disparaging oneself. To eliminate this state of mind, the first tempering of the mind is taught. Why is this so? Some bodhisattvas hear that unsurpassed bodhi is profound, vast, difficult to cultivate, and difficult to realize, and they think, “How could I now realize this unsurpassed bodhi, which is so difficult to realize?” Because of this attachment, they themselves give rise to a mind of regression. To eliminate this regressive state of mind, they must cultivate the first tempering of the mind.

The Treatise says: In the immeasurable worlds of the ten directions,

Explanation: This clearly shows that unsurpassed bodhi is not necessarily cultivated and attained only in some particular place. Wherever one cultivates and trains, one can realize it.

The Treatise says: the number of persons among humankind and sentient beings cannot be counted,

Explanation: This clearly shows that beings of every kind can realize unsurpassed bodhi; therefore, one should not disparage this body as lowly.

The Treatise says: at each and every moment

Explanation: This shows that there is no fixed time for attaining unsurpassed bodhi; it is not necessary to wait until some particular time before one can cultivate and realize it.

The Treatise says: realize unsurpassed bodhi. This is called the first tempering of the mind.

Explanation: This shows that bodhi is incomparable and can certainly be realized only through diligent cultivation. Therefore, this tempering of the mind stands foremost among skillful means, and the discouraged, regressive mind is extinguished and does not arise. Second, disparaging something as lowly can give rise to a discouraged, regressive mind.

To eliminate this state of mind, the second tempering of the mind is explained. Why is this so? Some bodhisattvas entertain this thought: “Generosity and the other practices are the provisions for bodhi.

If one lacks the bodhisattva's resolve, they cannot be attained. How can we acquire this resolve? Therefore, generosity and the other such dharmas are not practices that we are capable of carrying out.” Because of this attachment, they give rise to a discouraged, regressive mind and cannot attain skillful means.

To eliminate this state of mind, they must cultivate the second tempering of the mind.

The Treatise says: Through this correct resolve,

Explanation: This shows skillful means by analogy with its essential characteristic. If bodhisattvas of the three times acquire this correct resolve, it is the essence of true skillful means.

The Treatise says: generosity and the other paramitas will certainly arise and increase. This is my faithful aspiration,

Explanation: This shows skillful means by analogy with its functions. There are three kinds of function: first, the function of equality; second, the function of generation; and third, the function of increase. If, through this correct resolve, the paramitas arise and increase, no function is left incomplete; therefore, this is called the function of equality.

Causing what does not yet exist to exist is called the function of generation. Causing what already exists to become complete is called the function of increase. As with the bodhisattvas of the three times, the essence and functions of skillful means are certainly not two things separate from one another.

We too must be the same as they are. Why is this so? My faithful aspiration is precisely their correct resolve, for it has been obtained by analogy with the essence of skillful means.

This essence has already become firmly established. Why is this so? Because it is neither scattered and disturbed nor extinguished and lost.

The Treatise says: has already attained firm abiding.

Explanation: This passage explains the meaning of being neither scattered and disturbed nor extinguished and lost. Because greed, stinginess, and the like cannot destroy it, it is called firm, meaning steadfast. Because the deviant influence of the Lesser Vehicle, unwholesome spiritual friends, and the like cannot cause one to regress, it is called abiding.

The Treatise says: Through this correct resolve, when I cultivate generosity and the other paramitas and advance toward their perfection, it is not difficult. This is the second tempering of the mind.

Explanation: This clearly illustrates the three kinds of efficacy. Through right resolve, our cultivation of giving and the other paramitas demonstrates the efficacy of equality; advancing toward realization demonstrates the efficacy of arising; and subsequently attaining perfection demonstrates the efficacy of growth. These three efficacies can certainly be attained, and therefore it is said that this is not difficult.

Furthermore, what other meaning does this right resolve have? It means faith and aspiration. Faith has three meanings: first, faith that it truly exists; second, faith that it can be attained; and third, faith that it possesses immeasurable merit.

Faith that it truly exists means faith in the Buddha-nature that abides as intrinsic nature. Faith that it can be attained means faith in the Buddha-nature that is brought forth. Faith that it possesses immeasurable merit means faith in the Buddha-nature as the ultimate fruit.

Having aroused these three kinds of faith, one aspires to cultivate the means by which realization can be attained, such as giving and the other paramitas; this is therefore called aspiration. This faith and aspiration constitute the essence of right resolve. By attaining this faith and aspiration, the cultivation of giving and the other paramitas will not be difficult, and their ultimate perfection can be attained.

Furthermore, when a bodhisattva possesses right resolve, it means: “I am capable of generating the mind of the Six Paramitas, becoming free from such obstructions as greed and stinginess, and restraining and completely extinguishing, without remainder, the various obstructions to the paramitas.” Therefore, without requiring great exertion, the Six Paramitas can easily be perfected. Through the perfection of the Six Paramitas, unsurpassed bodhi is naturally accomplished.

Since I have attained steadfast right resolve, I do not regard the cultivation of the Six Paramitas as difficult. Through the second tempering of the mind, the second discouraged and retreating mind concerning the means is extinguished and does not arise. Third, doubt gives rise to a discouraged and retreating mind.

To eliminate this mind, the third tempering of the mind is explained. Why is this? Some bodhisattvas reflect that the merit of all Buddhas is exceedingly profound and vast.

A bodhisattva thinks: “Unsurpassed bodhi is extremely difficult to attain. The mind of a single instant that is free from obstruction—that is, the vajra mind, the mind without samsara—may still be attained apart from this mind, but this principle is difficult to fathom.” Because of such an attachment, a discouraged and retreating mind regarding unsurpassed bodhi arises. To eliminate this mind, one must cultivate the third tempering of the mind.

Treatise: If a person is associated with wholesome dharmas,

Explanation: “A person” here means an ordinary being or one of the Two Vehicles. Ordinary beings possess the three kinds of wholesome dharmas: giving, morality, and meditative cultivation. They may constantly cultivate one of these in particular, or cultivate them all completely. If they constantly cultivate one in particular and completely cultivate giving, morality, and meditative cultivation, these become a multitude of wholesome dharmas, because they comprise many categories. Those of the Two Vehicles possess the thirty-seven factors of awakening. Through uninterrupted and reverent cultivation, these become a multitude of wholesome dharmas, likewise because they comprise many categories.

Treatise: After relinquishing the body and life, in whatever realm one takes birth, one naturally attains lovely wealth and happiness.

Explanation: If ordinary beings have previously cultivated giving to perfection, after relinquishing the body and life they are born in the human realm and attain the fruit of lovely wealth and happiness. This is unfailing. If they have previously observed morality to perfection, after relinquishing the body and life they are immediately born in a heavenly realm and attain the fruit of lovely wealth and happiness.

This is unfailing. If they have cultivated meditative concentration to perfection, after relinquishing the body and life they are immediately born in the Form Realm or Formless Realm and attain the fruit of lovely wealth and happiness. This is unfailing.

This describes the fruit attained after death. If those of the Two Vehicles cultivate the thirty-seven factors to perfection, after relinquishing the lifespan of an ordinary being they attain the lifespan of a noble one, obtain the fruit of lovely wealth and happiness, and acquire the six superknowledges and so forth. This is unfailing.

This describes the fruit of a change in spiritual stage.

Treatise: This person can attain even wholesome states whose meaning is obstructed. How, then, could I not attain perfect wholesomeness and unobstructed wholesomeness?

If all that is wished for—lovely wealth and happiness—were not accomplished, then one should temper the mind for the third time.

Explanation: Within the ten bhumis, the two categories of wholesome dharmas—merit and wisdom—are well developed; this is called the perfected mind. Coarse and heavy obstructions that are difficult to eliminate are eliminated through vajra samadhi. Therefore, after vajra samadhi, one can become free from all obstructions, and when the basis is transformed, unobstructed wholesomeness is accomplished.

The fruit of Buddhahood is called wealth and happiness: because it is sovereign, it is called happiness; because it is endowed with all virtues, it is called wealth. This wealth and happiness is the lovely Dharma in which everything accords with one’s wishes. From the standpoint of the Lesser Vehicle, wisdom and elimination are regarded as that which accords with one’s wishes, while beneficent virtue is regarded as lovely.

From the standpoint of the Great Vehicle, the Dharma-body is wealth and happiness, the response body is that which accords with one’s wishes, and the transformation body is lovely. These three completely encompass unsurpassed bodhi and are therefore called “all.” The preceding statement about relinquishing the body and life is an analogy for abandoning the obstruction to wisdom. Once the obstruction to wisdom has been extinguished, why should I not attain wealth and happiness that accord with my wishes and are lovely?

Through the third tempering of the mind, the third discouraged and retreating mind concerning the means is extinguished and does not arise.

Treatise: Here there is a verse as follows:

Explanation: The verse explains once again the three preceding meanings.

Treatise:

Sentient beings in the human realm,

At every moment realize bodhi.

In places beyond all reckoning,

Do not give rise to an inferior mind.

Those whose wholesome minds have faith and aspiration

Can cultivate the Six Paramitas.

Superior persons who possess resolve

Can cultivate the Six Paramitas.

When good persons come to the end of life,

They attain surpassing wealth and happiness.

The fruit of cessation is perfect, pure wholesomeness;

Why should this not be so?

Treatise: “Sentient beings in the human realm,”

Explanation: This shows that those of the same kind can attain the supreme fruit; therefore, one should not disparage one’s own person as lowly and inferior.

Treatise: “At every moment realize bodhi.”

Explanation: This shows that no particular time is fixed. There is no fixed time for cultivating the cause and attaining the fruit. Therefore, one must cultivate diligently, for there is no time at which cultivation is impossible. As one cultivates the cause, so one attains the fruit. Therefore, one should not say that the time presents an obstruction and thus disparage one’s own person.

Treatise: “In places beyond all reckoning,”

Explanation: This shows that no place is fixed; in any place whatsoever, one can establish the cause and attain the fruit.

Treatise: “Do not give rise to an inferior mind.”

Explanation: This elucidates the three preceding meanings; therefore, one does not give rise to a discouraged and retreating mind. That is, one does not say, “I lack the capacity to attain unsurpassed bodhi.” Thus the mind is not inferior.

Treatise: “Those whose wholesome minds have faith and aspiration can generate the mind of giving and so forth and cultivate the Six Paramitas.”

Explanation: Neither an unwholesome mind nor a morally neutral mind is capable of faith and aspiration. Why is this? Some people practice giving and so forth with a distracted, morally neutral mind.

Moreover, some followers of non-Buddhist paths practice giving and so forth with an unwholesome mind. To distinguish the practice from these unwholesome and morally neutral states, the text speaks of a wholesome mind. If there is no wholesome mind as the cause, the practices of giving and so forth cannot be accomplished.

Therefore, there must be a superior cause to produce a superior fruit. The superior cause is faith and aspiration. Because of faith and aspiration, giving and the other paramitas arise.

These two lines reveal three meanings: first, they reveal the predominant condition; second, they reveal the homogeneous cause; and third, they reveal the fruit of equal outflow.

Treatise: “Superior persons who possess this resolve can therefore cultivate giving and the other Six Paramitas.”

Explanation: Bodhisattvas are called superior persons, that is, those who surpass ordinary people. This resolve is the bodhisattva’s right resolve, namely faith and aspiration. Because of this resolve, they are able to cultivate giving and so forth. Therefore, I do not regard my cultivation of giving and so forth as difficult.

Treatise: “When good persons come to the end of life,”

Explanation: There are two classes of good persons: ordinary beings and those of the Two Vehicles. Ordinary beings cultivate giving and morality. Those of the Two Vehicles cultivate the factors of the Path. Death is also of two kinds: the first is called death followed by descent, meaning that after death one descends into a realm of samsaric birth; the second is called a change of position, meaning a transition from one spiritual stage to another.

Treatise: “They attain surpassing wealth and happiness.”

Explanation: There are also two classes here. Ordinary beings obtain the abundant happiness of the human and heavenly realms and the Brahma worlds. Those of the Two Vehicles obtain the abundant happiness of the six superknowledges and so forth. If this cause is established, the fruit will certainly be attained.

The Treatise says: “How, then, could the fruit—the perfectly pure good of cessation—not exist?”

Explanation: I now cultivate merit, wisdom, and the undefiled factors of the Path throughout the ten bhumis. “Perfect” refers to the bhumis, and “pure” refers to the factors of the Path. The stage after the vajra-like mind has been extinguished is called the stage of cessation. This is precisely the fruit of unsurpassed bodhi and is called supreme abundant happiness. I shall certainly attain this fruit; how could it be said not to exist?

The Treatise says: By eliminating the obstacles in four respects,

Explanation: This is the fourth of the eight respects. Bodhisattvas must eliminate all four kinds of obstacles. They will now be explained.

The Treatise says: Because the contemplation of the sravakas and pratyekabuddhas is abandoned, wrong contemplation is extinguished.

Explanation: The contemplation of those of the Two Vehicles constantly observes suffering, impermanence, and so forth—the faults of samsara—and constantly contemplates the virtues of tranquil nirvana. Such contemplation cherishes only oneself and abandons the work of benefiting sentient beings. Abandoning this contemplation is called the cessation of wrong contemplation.

The Treatise says: Because faith and a clearly resolute mind arise within the Mahayana, all wrong notions and doubts are extinguished.

Explanation: Regarding the exceedingly vast and profound Dharma of the Mahayana, faith arises concerning the ultimate truth, and a clearly resolute mind arises concerning conventional truth. One abandons the notion of repudiating suchness, and regarding the twelve divisions of the Mahayana scriptures spoken by the Tathagata, one abandons the notion of conjecturing the meaning merely from the words. Therefore, all wrong notions and doubts are extinguished.

Furthermore, within the Mahayana, on the basis of the established characteristics of dharmas, the Tathagata taught the three natures: all dharmas are without nature; all dharmas are neither arisen nor ceased; they are primordially quiescent, with nirvana as their intrinsic nature. Categories of nonexistence such as these are taught on the basis of the imagined nature. Statements concerning illusions, mirages seen by thirsty deer, dream images, lights and shadows, reflections in a mirror, echoes in a deep valley, the moon in water, and magical transformations are taught on the basis of the dependent nature.

Statements concerning suchness, the ultimate reality, the signless, the true Dharma realm, emptiness, and so forth are taught on the basis of the true nature. Because no disbelief or doubt arises regarding what is taught through these three natures, this is said to be the cessation of wrong notions and doubts.

The Treatise says: Regarding the dharmas heard and contemplated, wrong attachment to self and what belongs to self is abandoned. Thus, attachment to dharmas is eliminated,

Explanation: The objects of hearing and contemplation are called the dharmas that are heard and contemplated. The phrases and passages that reveal the meaning are the objects of the wisdom born of hearing. On the basis of this meaning, one investigates the principle in accordance with reason and valid cognition.

This principle is the object of the wisdom born of contemplation. If one clings to the substantial existence of a dharma therein, this is called attachment to the selfhood of dharmas. For example, to cling to the existence of nirvana means regarding the non-arising and quiescence of the truth of origination as its substance.

If one clings to the function of a dharma’s substance, this is called attachment to what belongs to the selfhood of dharmas, meaning that it can enable one to escape the three kinds of suffering. Such attachments are called wrong attachments. Unless these attachments are extinguished, one cannot enter the four stages of consciousness-only.

Furthermore, one must abandon attachment to self and what belongs to self regarding the dharmas heard and contemplated. Here, to hold that only the substance and function of dharmas exist is called attachment to self and what belongs to self; it does not refer to attachment to a personal self and what belongs to that self. Why is this?

Because attachment to a personal self was already eliminated previously in the ten understandings. Only the selfhood of dharmas has not yet been eliminated; therefore, the means of entering consciousness-only are explained.

The Treatise says: Regarding immediately present objects and established objects, all characteristics contemplated are not discriminated; therefore, discrimination can be eliminated.

Explanation: In a distracted state, the six sense objects, such as form, which are directly cognized, are immediately present objects. In a tranquil state, such things as a collection of bones, which arise from the concentrated mind, are established objects. All such characteristics are the objects of the two states of mind: distracted and tranquil.

“Contemplated” refers to examination and analytical contemplation—contemplation of suffering, impermanence, non-self, and so forth. This mind takes an internal object as its condition. Because one sees that the object is signless and sees that consciousness is unarisen, discrimination can be eliminated.

By taking non-discrimination as the means, one can enter the four stages. If discrimination arises, one cannot enter them. Furthermore, to refrain from discriminating all contemplated characteristics, whether immediately present or established, means that the practitioner, while engaged in discriminative contemplation on the preparatory path, directs the mind toward non-discrimination.

Once this preparation has matured, there is no need for exertion, and non-discrimination can occur spontaneously.

The Treatise says: Here there is a verse as follows:

Explanation: This verse describes the final respect in which cessation occurs.

The Treatise says:

Immediately present and established,

All characteristics contemplated—

The wise do not discriminate them,

And thus attain unsurpassed awakening.

The Treatise says: “Immediately present and established, all characteristics contemplated.”

Explanation: All characteristics are of two kinds: immediately present and established. The distracted mind taking the six sense objects as its conditions concerns what is immediately present. The concentrated mind taking bones and so forth as its conditions concerns what is established. Furthermore, all characteristics are of two kinds: first, those appearing as external; and second, those appearing as internal. What appears as external is the characteristic; what appears as internal is the contemplation.

The Treatise says: “The wise do not discriminate them,”

Explanation: Bodhisattvas are called the wise. Having heard and contemplated the principle of consciousness-only, they are called wise because of such hearing and contemplation. They direct the mind toward non-discrimination until non-discrimination becomes effortless.

The Treatise says: “And thus attain unsurpassed awakening.”

Explanation: Through non-discrimination, they accomplish non-discriminating wisdom and enter the first bhumi. Thus, the first bhumi and above constitute unsurpassed awakening.

The Treatise says: Taking the Dharma and its meaning as objects.

Explanation: This is the fifth causal respect among the eight respects and the means by which one can enter contemplation of consciousness-only. It will now be explained.

The Treatise says: Through what cause and by what means does one attain realization and entry?

Explanation: This question has two intentions: it first asks about the cause and then about the means.

The Treatise says: Through the various kinds of perfuming by extensive learning, subsumed within correct contemplation, there appear semblances of the Dharma and its meaning, together with the seeing aspect of discriminative mental speech.

Explanation: This answers the first question. The twelve divisions of the Mahayana scriptures give rise to the perfuming of wisdom born of hearing. This perfuming has its varieties.

These varieties are precisely the wisdom born of hearing. This wisdom born of hearing serves as the generative cause. On the basis of this wisdom, correct contemplation is constantly aroused, increased, and made firmly abiding; therefore, it is said to subsume.

Sustaining correct contemplation and making it firmly abiding serves as the cause of its increase. Through recollection that gathers and retains, either a semblance of the true teaching appears or a semblance of the meaning expressed by the true teaching appears. The examination and analytical contemplation of mental consciousness are called discriminative mental speech.

This discriminative mental speech has two aspects: the characteristic aspect and the seeing aspect. Here only the seeing aspect is taken, not the characteristic aspect. Why is this?

Because this contemplation of dharmas takes consciousness as its object and dispels sense objects.

The Treatise says: Through the four kinds of investigation: investigation of names and meanings, investigation of intrinsic nature, investigation of distinctions, and investigation of provisional designations.

Explanation: This is the sixth of the eight points. If, with regard to names, a bodhisattva sees only names; with regard to meanings, sees only meanings; with regard to verbal expressions concerning the intrinsic nature of names and meanings, sees only verbal expressions concerning the intrinsic nature of names and meanings; and with regard to verbal expressions concerning the distinctions of names and meanings, sees only verbal expressions concerning the distinctions of names and meanings—then, in these four respects, seeing, examining, clearly discerning, and resolving doubts is called investigation.

The bodhisattva sees that the characteristics of names and meanings are distinct, and that the corresponding view relies upon corresponding meanings. The bodhisattva sees verbal expressions of intrinsic nature and distinction. Verbal expressions all pertain to meanings and are therefore said to correspond with meanings.

How is it known that names and meanings are mutually adventitious? First, cognition of a name does not arise with regard to a meaning. If the name and the meaning were identical in substance, then before hearing the name, cognition of the name would already have arisen with regard to the meaning.

Furthermore, names are numerous. If names and meanings were identical in substance, then just as names are numerous, meanings would also have to be numerous. Moreover, names are indeterminate.

If names and meanings were identical in substance, then since names are indeterminate, meanings would also have to be so. If they did not constitute one thing, though possessing contrary attributes, how could they be identical in substance? Furthermore, does this name arise when the meaning already exists, or when the meaning does not exist?

Whether the name arises when the meaning already exists or when the meaning does not yet exist, the proposition that they are one and the same substance cannot be established. Furthermore, suppose you say that the meaning already exists first, and that the name is subsequently used to reveal the meaning, just as a lamp illuminates visible form. If so, this person must first have apprehended the meaning and only afterward established the name; the name was not established before the meaning was apprehended.

Such an apprehension must already be capable of understanding the meaning; why, then, would it still be necessary afterward to establish a name in order to reveal it? If this apprehension were incapable of understanding the meaning, how could it understand the name? Furthermore, because some other people do not understand this name, they apprehend the meaning incorrectly, not yet having understood the name clearly.

If a name could invariably make the meaning understood, this situation should not occur. If a name could invariably make the meaning understood, there would not be a case in which, through this name, one person knows the thing while another does not. Furthermore, if one held that the meaning is distinct and the name is distinct, there would be no erroneous apprehension of the meaning on account of this name.

For example, ordinary beings know that the five skandhas are merely an assemblage of conditioned formations. Yet, because of habitual perfuming, the apprehension of a self arises in the continuities of oneself and others. Thus erroneous apprehension with regard to meaning is not absent.

If meaning and name were one, these two phenomena could not occur. For reasons such as these, it should be known that a name is adventitious in relation to a meaning, and conversely as well.

Chapter 6: Entering the Provisions

Treatise: Through the four kinds of knowledge of reality—namely, [knowledge that] names and meanings, intrinsic natures, distinctions, and reality are four kinds of things that cannot be apprehended—

Explanation: This is the seventh of the eight points. What is knowledge of reality induced by investigation? If a bodhisattva, having investigated a name, considers that there is only the name, and subsequently knows in accordance with reality that there is only this name, [he understands that] the world establishes this name with regard to this meaning in order to reveal the meaning, so that it may be conceived, seen, and verbally expressed.

If the world did not establish names for visible forms and so forth, no one could conceive such categories among the classes of visible form. If that visible form could not be conceived, it would not be superimposed. If it were not superimposed, attachment would not arise.

If there were no attachment, people could not instruct one another. When a bodhisattva knows names in this way, this is called the first knowledge of reality: that induced by investigating names. If a bodhisattva, having investigated a meaning, considers that there is only the meaning and knows the meaning correctly in accordance with reality, [he knows that] it is apart from all verbal expression and cannot be expressed in words.

That is to say, among such categories as visible form, sensation, and so forth, visible form is not visible form and cannot be said to be visible form; a dharma is not a dharma and cannot be said to be a dharma; existence is nonexistence and cannot be said to be existence. This is the second knowledge of reality: that induced by investigating meanings. What is knowledge of reality induced by investigating intrinsic nature?

If a bodhisattva, with regard to verbal expressions of intrinsic nature concerning such categories as visible form and names, has investigated and considered that there are only verbal expressions, [he understands that] through verbal expressions of intrinsic nature, this category, though not possessing that intrinsic nature, appears as though it possessed that intrinsic nature. The bodhisattva penetrates and comprehends that this category is like a magical transformation, an image in a mirror, an echo in a valley, a reflection of light, a dream, an illusion, and so forth: it is not that category, yet appears as though it were that category.

This is called the third knowledge of reality: that induced by investigating intrinsic nature. It takes profound meaning as its object. What is knowledge of reality induced by investigating distinctions?

If a bodhisattva, having investigated verbal expressions of distinction, considers that there are only verbal expressions, then among such categories as visible form and so forth, the bodhisattva sees that verbal expressions of distinction are devoid of the two meanings. This category is neither existent nor nonexistent: because it can be spoken of, its substance is not established; because it cannot be spoken of, its substance is established.

Thus, according to ultimate truth, it is not visible form, yet according to conventional truth it is not not-visible-form. In verbal expression, there is visible form, just as there are existence and nonexistence, and visible form and non-visible-form. In the same way, such categories of verbal distinctions as seeing and not seeing should all be understood according to this principle.

If a bodhisattva knows in accordance with reality that verbal expressions of distinction are devoid of the two meanings, this is called the fourth knowledge of reality: that induced by investigating distinctions.

Names and meanings were discussed first, and intrinsic natures and distinctions were discussed afterward. What is intended to be revealed by saying that all four are provisionally established through verbal expression? It is intended to reveal that meanings cannot be apprehended. Because meanings cannot be apprehended, neither can names, intrinsic natures, or distinctions be apprehended. Therefore, the bodhisattva considers that this name is merely a provisional establishment of intrinsic nature and distinction. Examining in this way, clearly comprehending, discerning, and resolving doubts and so forth is called investigation. On the basis of this investigation, the bodhisattva contemplates both names and meanings as nonexistent. This is called knowledge of reality.

Treatise: Therefore, if a bodhisattva has entered and clearly understood these meanings,

Explanation: “Has entered” means that he has attained the four kinds of investigation. “Has clearly understood” means that he has attained the four kinds of knowledge of reality.

Treatise: He cultivates the preparatory practices for entering the contemplation of Consciousness-Only.

Explanation: Before entering the bhumis, the six paramitas and the four wholesome roots belonging to the aids to penetration are called the preparatory practices. From the stage of aspiration and joyful inclination through the ultimate stage, all are collectively called the contemplation of Consciousness-Only. If one wishes to enter the contemplation of Consciousness-Only, what objective domain does one take as the condition for cultivating the preparatory practices?

Treatise: In this practice of contemplation, conceptualization consisting of mental speech appears resembling written names, verbal expressions, and meanings.

Explanation: From the stage of aspiration and joyful inclination through the ultimate stage is called being within contemplation. Conceptualization consisting of mental speech is taken as the object. Apart from this, there is no other external object. Why is this so? Because this conceptualization consisting of mental speech appears as though it were written words, verbal expressions, and meanings.

Treatise: Within this is the characteristic of written names and verbal expressions. It is penetrated as being only conceptualization consisting of mental speech.

Explanation: Only nonconceptual mental speech and conceptualization possess names. When the bodhisattva understands that names are nonexistent, he abandons the erroneous apprehension of external objects.

Treatise: These meanings depend upon names and words; they too are penetrated as being only conceptualization consisting of mental speech.

Explanation: Names were previously eliminated. Below, meanings are eliminated by relying upon names. Meanings are the objects taken as conditions by the six consciousnesses. Apart from names, there are no other objects. Therefore, meanings are eliminated by relying upon names. Since names and words have been shown to be only conceptualization consisting of mental speech, meanings likewise have no distinct substance of their own. The bodhisattva can penetrate the nonexistence of meanings and thus also abandons the erroneous apprehension of external objects.

Treatise: The intrinsic natures and distinctions of these names and meanings are merely provisional designations; they too are penetrated in the same way.

Explanation: Previously, names and meanings were dispelled. Since names and meanings do not exist, how could the intrinsic nature and distinctions of names and meanings be established? Apart from provisional designation, there is no other intrinsic nature or distinction of names and meanings. Because these two dharmas are directly seen to be unobtainable, this is called penetration.

The Treatise says: Next, at this stage, one realizes that there is only conceptual discrimination by mental speech.

Explanation: The practitioner of this contemplative practice has already dispelled external objects. During this contemplation, what object does one then take as the condition? Since one contemplates all objects as being merely conceptual discrimination by mental speech, the practitioner of this contemplative practice takes conceptual discrimination by mental speech as the object. One cannot yet dispel this object if one has not yet dispelled the object of consciousness-only. At this stage, what objects have been dispelled? All have been completely dispelled without remainder. At this stage, four objects alone are no longer perceived. What are these four objects?

The Treatise says: The practitioner of contemplative practice does not perceive names or meanings, nor does one perceive the provisionally designated intrinsic natures and distinctions. This is because, in the true characteristic, there are no meanings, intrinsic natures, or distinctions to be found.

Explanation: Names and meanings are the basis. Both names and meanings have provisionally designated intrinsic natures and distinctions. Since the provisionally designated intrinsic nature and distinctions of a name are not perceived, the names of intrinsic nature and distinctions are likewise not perceived.

The four dharmas are completely dispelled, never to remain again. Because the mind takes conceptual discrimination by mental speech as its object and abides in it decisively and firmly, it no longer discriminates any other object. Through the four kinds of investigation and the four kinds of cognition in accordance with reality, one has clearly understood that these four dharmas are decidedly nonexistent; therefore, the mind does not take these characteristics as its objects.

Because it does not take these characteristics as its objects, these four kinds of discrimination do not arise. If the discrimination of external objects is dispelled by these two kinds of skillful means, are there any other skillful means and any other sphere through which one enters true contemplation?

The Treatise says: Through the four kinds of investigation and the four kinds of cognition in accordance with reality.

Explanation: This first answers the preceding question: there are no other skillful means, for the four kinds of investigation and the four kinds of cognition in accordance with reality are the means of entry subsumed within the four kinds of samadhi.

The Treatise says: With regard to conceptual discrimination by mental speech, which appears as though it were names and meanings,

Explanation: Next, this answers the latter question: there is no other sphere. Since beginningless time, ordinary beings have had two kinds of conceptual discrimination by mental speech: first, that which resembles names; second, that which resembles meanings. Names and meanings encompass all dharmas. These names and meanings are produced solely by conceptual discrimination by mental speech; apart from it, no other dharma exists.

The Treatise says: one is able to awaken to and enter the principle of the contemplation of consciousness-only.

Explanation: By relying upon this skillful means and taking this sphere as the object, one is able to enter the true contemplation of consciousness-only.

The Treatise says: Within the principle of the contemplation of consciousness-only, what dharma does one awaken to and enter? How does one awaken to and enter it?

Explanation: What follows clarifies the eighth of the eight points. Here there are two questions: first, the dharma entered; second, the analogy for entry.

The Treatise says: One awakens to and enters only mere measure.

Explanation: What follows first answers the first question: one enters only the measure of consciousness-only. How many dharmas does this measure of consciousness-only comprise?

The Treatise says: The two dharmas of characteristic and view,

Explanation: This consciousness-only does not go beyond two dharmas: first, characteristic-consciousness; second, view-consciousness. Furthermore, that which appears as though it were an object is called the characteristic, namely, the object taken as a condition; that which appears as though it were consciousness is called the view, namely, the consciousness that takes the object as a condition. Of these two dharmas, one is the cause and the other is the result. Furthermore, one is the basis and the other is that which depends upon it.

The Treatise says: and their various forms,

Explanation: Because these two dharmas have been repeatedly perfumed in many ways throughout beginningless samsara, they arise swiftly. Thus, many kinds of forms arise at a single moment. These, then, are the three dharmas that the practitioner of the contemplation of consciousness-only awakens to and enters.

The Treatise says: names, meanings, the intrinsic nature of names, the distinctions of names, the intrinsic nature of meanings, and the distinctions of meanings—these six kinds of characteristics are without meaning.

Explanation: Names and meanings each have three aspects, making six. The three aspects of names are: first, name; second, intrinsic nature; third, distinction. The three aspects of meanings are likewise.

These six kinds of characteristics are all without meaning. Why is this so? A name, that is, an appellation, originally derives from a meaning; because that meaning does not exist, the appellation is without meaning.

Does this appellation itself possess meaning, or is it without meaning? If it possesses meaning, then because that meaning does not exist, the appellation is without meaning. If even the appellation “without meaning” does not exist, then, because it is nonexistent, the meaning of the appellation “without meaning” is itself also without meaning.

Apart from the measure of consciousness, no other meaning exists; therefore, meaning is likewise without meaning. Since names are without meaning, the intrinsic nature and distinctions of names are also without meaning. Since meanings are without meaning, the intrinsic nature and distinctions of meanings are also without meaning.

Clearly understanding these six characteristics to be without meaning is to understand the dharma of contemplative entry into mere measure. Having understood the dharma of contemplative entry into mere measure, how does one awaken to and enter the contemplation of characteristic and view?

The Treatise says: Therefore, on account of this, the meaning of apprehender and apprehended is nonexistent.

Explanation: This means that the characteristics of characteristic and view are neither apprehender nor apprehended. Why is this so? Because the characteristic appears as though it were an object, it is not the apprehender.

Since no object exists apart from consciousness, it is not the apprehended. The view also is neither apprehender nor apprehended. Because it appears as though it were consciousness, it is not the apprehended.

Since the apprehended object is already nonexistent, consciousness is likewise nonexistent; therefore, it is not the apprehender. Since neither apprehender nor apprehended exists, they have no meaning, because no essential entity of apprehender or apprehended is perceived. This is called entering the contemplation of characteristic and view.

The dharma of contemplative awakening and entry into characteristic and view has now been clarified; how, then, does one awaken to and enter the contemplation of the various kinds of forms?

The Treatise says: Once it appears, it seems as though various forms exist and as though arising occurs.

Explanation: If a bodhisattva sees the dependent nature appearing, it seems as though various forms exist, but in reality there are no characteristics. The bodhisattva sees the dependent nature appearing as though it arises, but in reality there is no arising. To be able, in a single moment, to contemplate the various forms as being without characteristics and without arising is called the contemplation of the various forms. To clarify entry into the contemplation of the three natures, the analogy of a rope is taught.

The Treatise says: It is like a rope in the darkness appearing to be a snake.

Explanation: A person who sees the shape of the rope takes it to be a snake. What follows answers the second question. Since beginningless time, sentient beings have not heard the meaning of the three kinds of absence of intrinsic nature taught in the twelve divisions of the Mahayana scriptures. They have not yet attained the wisdom born of hearing and are obscured by the three afflictions, which are likened to darkness. The person is an analogy for followers of the Two Vehicles and ordinary beings; the shape of the rope is an analogy for the dependent nature; and the snake is an analogy for the discriminated nature. Followers of the Two Vehicles and ordinary beings do not clearly understand the dependent nature and cling to the discriminated nature as possessing persons and dharmas.

The Treatise says: Just as with the rope, the snake is false and does not truly exist.

Explanation: Within the dependent nature, the discriminated nature is false; in reality, neither person nor dharma exists.

The Treatise says: Therefore, if a person has clearly understood that this is a rope,

Explanation: This is analogous to a bodhisattva who has attained the two wisdoms born of hearing and reflection and has awakened to and entered the skillful contemplation of consciousness-only.

The Treatise says: then the previously confused cognition of a snake, which arose without taking a real object as its condition, immediately ceases, and only the cognition that knows it to be a rope remains.

Explanation: Before attaining the wisdoms born of hearing and reflection, while at the stage of an ordinary being, one clings to the existence of persons and dharmas. This clinging originally has no object. After attaining the wisdoms born of hearing and reflection, one clearly understands the dependent nature, and this clinging immediately ceases; only the cognition of the dependent nature remains.

The Treatise says: If this cognition that knows it to be a rope is analyzed with true subtlety, it too is not a real object.

Explanation: If a person takes the four sensory objects as the object of cognition and analyzes this rope, they see only four characteristics and do not see any other rope; therefore, the cognition that knows it as a rope is delusive. Because it is delusive, it is confused; there is no real object, and attachment to an object arises falsely.

Treatise: Why is this? Because it is merely the characteristics of form, sound, odor, taste, and touch.

Explanation: Why is this? The rope does not truly exist. Apart from the four sensory objects, there is no rope at all.

Treatise: If the mind takes this object as its object, the cognition that knows it as a rope must also cease.

Explanation: This makes clear that although the cognition that knows it as a rope eliminates coarse confused attachment, it still itself retains subtle confused attachment—that is, confused attachment at a subtle level—which must also be eliminated. Although, at the stage of skillful means, one uses the other-dependent nature to eliminate the coarse confused attachment of the discriminated nature, seeing the other-dependent nature as existent means that one is still not free from subtle confused attachment. After entering true contemplation, this attachment is eliminated; therefore, it is said that it must be eliminated.

Treatise: If, having seen thus, one brings it to cessation, one subdues and extinguishes the six manifest characteristics—resembling names and resembling meanings—which are mental speech and discrimination,

Explanation: All dharmas possess only six characteristics. These six characteristics are merely mental speech and discrimination. Apart from mental speech and discrimination, these six characteristics are truly nonexistent. Through this discerning wisdom, the practitioner of contemplative practice realizes and enters the discriminated nature.

Treatise: cognition of sensory objects does not arise, just as the cognition of a snake does not arise.

Explanation: Once one has realized and entered the discriminated nature, cognition of sensory objects does not arise. Just as, once one knows that it is a rope, the cognition that it is a snake does not arise. This statement and analogy clearly demonstrate realization and entry into the discriminated nature.

Treatise: With regard to the meaning in which the six characteristics are subdued and extinguished, the cognition of consciousness-only must likewise be subdued and extinguished, just as the cognition that knows it as a rope.

Explanation: At the stage of realizing and entering the discriminated nature, the bodhisattva has realized the signless nature. This signless nature is capable of giving rise to the wisdom of the unborn nature. Therefore, the cognition of consciousness-only must likewise be subdued and extinguished, just as, when the four subtle elements have been clearly understood, the cognition that knows it as a rope does not arise.

Treatise: This is because it relies upon the wisdom of suchness.

Explanation: Relying upon the wisdom of the signless nature, one realizes and enters the unborn nature. This statement and analogy clearly demonstrate realization and entry into the other-dependent nature and the true nature.

Treatise: Thus, because the bodhisattva realizes and enters the characteristics manifested as apparent meanings, which are mental speech and discrimination, the bodhisattva realizes and enters the discriminated nature. By realizing and entering the meaning of consciousness-only, the bodhisattva realizes and enters the other-dependent nature.

How, then, does one realize and enter the true nature?

Explanation: If a bodhisattva clearly understands that all dharmas are merely mental speech and discrimination, and that apart from these there is nothing whatsoever, then, by relying upon mental speech and discrimination, the bodhisattva clearly understands the signlessness of the discriminated nature. If the bodhisattva does not perceive external sensory objects but perceives only mental speech and discrimination, the bodhisattva thereby clearly understands the other-dependent nature.

How can this dharma be understood? Apart from causes and conditions, the faculties and their objects cannot arise by themselves. Since, without causes and conditions, the faculties and their objects cannot be established, how could this dharma arise without causes and conditions?

Therefore, the bodhisattva can clearly understand the other-dependent nature and the unborn nature, thereby clearly understanding the true nature.

Treatise: If one has relinquished the conception of consciousness-only,

Explanation: If the bodhisattva, relying upon the first true contemplation, realizes and enters the other-dependent nature, and through the second true contemplation eliminates the other-dependent nature, then the conception of consciousness-only is relinquished.

Treatise: at that time, mental speech and discrimination consist of the various types produced by the previous perfuming of extensive learning,

Explanation: “At that time” means the time of entering true contemplation. From the beginning of cultivation and study until before entering true contemplation, the conscious mind investigates, contemplates, recollects, and retains the true teachings heard in the past, and comprehends the meaning of those true teachings; this is called mental speech and discrimination. Because these arise from Dharma previously heard, they are said to be perfumed. The objects subsequently retained and recollected flow forth in the same manner as the preceding objects and are called “types.”

Treatise: the bodhisattva has clearly understood and subdued and extinguished the conception of sensory objects.

Explanation: Relying upon the four investigations, the bodhisattva has clearly understood the six sensory objects; relying upon the four knowledges in accordance with reality, the bodhisattva has subdued and extinguished the conception of sensory objects.

Treatise: What appears as resembling all meanings can no longer arise, because the conditions for its arising are not obtained.

Explanation: Formerly, mental speech and discrimination appeared as resembling all the meanings that had been heard and contemplated, up to and including the semblance of the conception that there is only consciousness; none of these can arise. Why? Because the conditions for their arising are not obtained.

There are two kinds of conditions for arising: the discriminated nature and the other-dependent nature. The discriminated nature has already ceased, and the other-dependent nature likewise cannot arise. Since these two objects no longer exist, all meanings, up to and including the semblance of the conception of consciousness-only, cannot arise.

Furthermore, at that time there is no category of sensory object that the bodhisattva does not understand, nor does the bodhisattva obtain any such apparent sensory object on the basis of which mental speech and discrimination might arise. All conditions for the arising of mental speech and discrimination have been exhausted. Since there are no conditions for arising, at that time no mental speech and discrimination can arise.

Treatise: Therefore, even what resembles mental speech and discrimination cannot arise.

Explanation: What meaning does this sentence intend to clarify? If this conception of consciousness-only were a discriminating mind, this conception would become an object. Because one seeks continually to subdue and extinguish this attachment to an object, even the conception of consciousness-only cannot arise, much less can other forms of mental speech and discrimination arise.

Treatise: For this reason,

Explanation: Because the bodhisattva relies upon the other-dependent nature to eliminate the discriminated nature and relies upon the true nature to eliminate the other-dependent nature, if everything is eliminated, where does the bodhisattva abide, and what object does the bodhisattva’s mind take as its object?

Treatise: the bodhisattva abides solely in nondiscrimination with regard to all meanings and names.

Explanation: Nondiscriminating wisdom is called “name.” What is the characteristic of this name? It is nondiscrimination regarding all meanings. “Meaning” means object. With regard to all objects, this wisdom no longer possesses the twofold discrimination of apprehender and apprehended. This wisdom itself is designated as the bodhisattva. Furthermore, “name,” in its ultimate sense, pervades all dharmas and admits no differentiation among any dharmas. This name is the dharma-dhatu. The characteristic of this dharma-dhatu is that it pervades all dharmas and does not discriminate any meanings; it is also called the object of nondiscrimination. The bodhisattva abides solely in this dharma. These two points also answer the first question.

Treatise: Through the realization of nondiscriminating wisdom, the bodhisattva realizes and abides in the dharma-dhatu of true suchness.

Explanation: There is no discrimination of apprehender and apprehended, of person and dharma, or even of distinctions in the nature of arising. Attaining such nondiscriminating wisdom, one realizes and abides in the dharma-dhatu of true suchness. At each and every bhumi, there are three parts: entry, abiding, and emergence. “Realizes” and “abides” are the first two parts. To attain what has not yet been attained is realization. To ensure that what has been attained is not lost is abiding. Furthermore, the initial attainment is called entry, while continuing after attainment is called abiding. This answers the second question.

Treatise: At that time, the bodhisattva is equality within equality

Explanation: This refers to the time of entering true contemplation, when the bodhisattva’s wisdom relies upon the ten kinds of equality taught in the Ten Stages Sutra. It also relies upon the two kinds of equality: that of the apprehending subject and that of the apprehended object. The apprehending subject is non-discriminating wisdom.

Because this wisdom makes no discriminations, it is called equal. The apprehended object is the realm of true suchness. Because this realm also has no discriminations, it is called equal.

Furthermore, this realm and wisdom do not abide in the meaning of apprehending subject and apprehended object; like empty space, they are therefore called “equality of equality.” Because this is the unsurpassed and incomparable pinnacle of equality, the word is repeated twice.

The Treatise says: Non-discriminating wisdom, in which apprehending subject and apprehended object arise.

Explanation: What is the characteristic of the arising of non-discriminating wisdom? Relying upon the ten kinds of equality, the apprehending subject and apprehended object are entirely equal, and therefore non-discriminating wisdom arises. Furthermore, non-discriminating wisdom relies upon the two kinds of equality: wisdom and its realm. The apprehending subject and apprehended object are entirely equal, and therefore non-discriminating wisdom arises. Furthermore, non-discriminating wisdom relies upon ultimate equality, which does not abide in apprehending subject or apprehended object, and therefore non-discriminating wisdom arises.

The Treatise says: By virtue of this meaning, the bodhisattva attains entry into the true nature.

Explanation: As the meanings concerning skillful means have been explained successively up to this point, and the meaning that follows must now be stated, it says, “By virtue of this meaning.” One who is proceeding toward the first stage is called a bodhisattva. By virtue of these meanings, the bodhisattva realizes and beholds the true nature. This state cannot be expressed. Why is this? Because it is personally realized; at the time of realization, one is free from examination, investigation, thought, and discrimination. It was previously said that the bodhisattva abides solely in non-discrimination with regard to all meanings and names. How many kinds of names are there, and what dharma is called a name?

The Treatise says: Here there is a verse as follows:

Explanation: This verse is spoken to answer that question.

The Treatise says:

Dharma, person, Dharma, and meaning,

Nature, abbreviated, and extensive;

Impure, pure, and ultimate—

Ten names distinguish the realms.

Explanation: There are ten kinds of names, which constitute the bodhisattva’s realms. What are the ten? First is the name of a dharma, namely form, sensation, and so forth, and the eye, ear, and so forth.

Second is the name of a person, namely one who follows through faith, one who follows the Dharma, and so forth. Third is the name of the Dharma, namely sutra, geya, and so forth. Fourth is the name of meaning, namely the names that reveal the meanings of the twelve divisions of scripture.

Fifth is the name of nature, namely letters that in themselves have no meaning. Sixth is an abbreviated name, namely general names for sentient beings and so forth. Seventh is an extensive name, namely the individual names of sentient beings.

Eighth is an impure name, namely ordinary beings and so forth. Ninth is a pure name, namely noble ones and so forth. Tenth is an ultimate name, namely the general designation of the true suchness of all dharmas, the seven limits, and so forth.

The Treatise says: “Ten names distinguish the realms.”

Explanation: These are ten distinct kinds of names, all of which are realms of the bodhisattva. The bodhisattva abides only in the tenth realm: the universal name encompassing all dharmas. Furthermore, stated briefly, there are ten kinds of names, all of which are realms of the bodhisattva.

The name of a dharma means the eye and so forth. The name of a person means self, sentient being, and so forth. The name of the Dharma means the twelve divisions of the true teaching.

The name of meaning means the meanings of the twelve divisions of the true teaching. The name of nature means A and a as the initial sounds and Kha as the final sound, together comprising thirty-seven letters. An abbreviated name means conditioned and unconditioned.

An extensive name means form, sensation, and so forth, as well as emptiness and so forth. An impure name means ordinary beings and so forth. A pure name means stream-enterer and so forth.

An ultimate name means the supremely universal realm of conditions: the object of supramundane wisdom and subsequent supramundane wisdom, the realm of the true suchness of all dharmas.

The Treatise says: Thus, through entering the contemplation of Consciousness-Only, the bodhisattva attains entry into the distinguishing characteristics that should be known.

Explanation: “Thus” refers to skillful means, sequence, the appropriate time, relinquishment, attainment, and so forth. By virtue of these meanings, the bodhisattva attains entry into the contemplation of Consciousness-Only, whether entering the preparatory contemplation of Consciousness-Only or entering the true contemplation of Consciousness-Only. Because the contemplation of Consciousness-Only enables one to comprehend the three non-natures, the bodhisattva attains entry into the distinguishing characteristics that should be known, namely the distinguishing characteristics that must be understood.