攝大乘論釋論

One should understand the distinguishing characteristics and distinguishing expressions, 2–2

Chapter 3: Analysis

The Treatise says: Furthermore, how is it known that the dependent nature is the discriminated nature? The appearance manifests and abides, yet it is not the substance of the discriminated nature. Before a name exists, cognition does not arise; this contradicts their being identical in substance. That many names would entail many substances is another contradiction. The indeterminacy of names contradicts the notion of a composite substance. A verse here says:

Before a name, cognition does not arise;

Many names and indeterminacy,

Identity and multiple composite substances—

These establish the contradictions.

Dharmas are nonexistent, yet can be seen;

There is no defilement, yet there is purity.

Know them to be like magical illusions,

And also like empty space.

Explanation: Within the dependent nature, although one aspect of discrimination can be perceived, it does not constitute its nature. To demonstrate this, it is said that before a name exists, cognition does not arise. The contradiction concerning identity of substance means that if the discriminated and dependent natures were one in substance, cognition of a referent would arise apart from its name.

Yet, just as when the name “vase” is absent, cognition of a vase does not arise regarding the referent that is a vase, if the name “vase” and the referent “vase” were one characteristic, cognition should arise by itself. Since they are not one characteristic, to say that name and referent are identical in substance is contradictory. Here, it is established that the name belongs to the dependent nature, while the referent is the discriminated nature.

Why is this? Because through the power of the name, this dependent nature becomes that which is discriminated.

Furthermore, one referent has many names. If name and referent were one characteristic, then just as there are many names, there would also have to be many referents. If so, that referent would have many substances. For one referent to have many substances is contradictory. Therefore, the claim that the two natures are one in substance constitutes the second contradiction.

Furthermore, a name is not fixed in meaning. For example, the name “Cù” may have nine meanings. If one maintains that name and referent are one, all those referents would be identical in substance. This assertion is the third contradiction, because the meanings of innumerable distinct characteristics would all become one identical substance. Therefore, this meaning is also expressed in the verse. The word “establish” in the verse clarifies that the dependent and discriminated natures cannot be identical in substance.

The verse beginning, “Dharmas are nonexistent, yet can be seen,” is an instruction for disciples. Because of examples such as magical illusions, disciples raise questions based on two apparent contradictions: dharmas are nonexistent, yet can be seen; there is no defilement, yet there is purity. Concerning the first doubt, “like magical illusions” means that the appearances of magical illusions do not truly exist, yet can be seen.

Referents are likewise: although nonexistent, they can still be seen. Furthermore, clouds in empty space cannot defile its originally pure nature. Nevertheless, when there are no clouds, the sky is called pure.

Dharmas are likewise originally pure in nature and without defilement. Yet when the adventitious dust of obstructive impurities is absent, they are called pure.

The Treatise says: Furthermore, since what manifests does not exist, why is it not established that this dependent nature is entirely nonexistent in every respect? If there were no dependent nature, there would also be no consummate nature. The proposition that nothing whatsoever exists cannot be established. If both the dependent nature and the consummate nature were nonexistent, there would be neither the fault of defilement nor the benefit of purity. Since defilement and purity are manifestly perceived, not everything is nonexistent. A verse here says:

If the dependent nature did not exist,

The consummate nature would also not exist.

Then there would eternally be neither

Defilement nor purity.

Explanation: The dependent nature does not exist in the manner in which it manifests. To show that it is incorrect to claim that it is entirely nonexistent in every respect, it is said that if this dependent nature did not exist, the consummate nature would also not exist. Why is this?

Because where there is defilement, there must also be purity. Therefore, if both were nonexistent, everything would be nonexistent, and this proposition cannot be established. The criticism that there would then be neither defilement nor purity will now be presented.

This is an error. Why? Because defilement and purity are manifestly perceived; thus, the two dharmas—the dependent and the consummate—are manifestly seen to exist.

To maintain that they do not exist is to deny the real existence of defilement and purity.

The Treatise says: In the Vaipulya Mahayana Sutras, the Buddha, the Blessed One, taught: How should the discriminated nature be understood? It should be understood wherever nonexistence is spoken of. How should the dependent nature be understood? It should be understood wherever similes such as magical illusions, mirages, reflected images, dreams, echoes, and the moon in water are spoken of. How should the consummate nature be understood? It should be understood wherever the four pure dharmas are spoken of.

The four pure dharmas are: First, purity of intrinsic nature, as expressed by such terms as suchness, emptiness, the reality-limit, signlessness, ultimate truth, and the dharmadhatu. Second, purity free from impurities, meaning separation from all obstructive impurities. Third, the utmost purity of the attained path, namely all dharmas belonging to the factors of enlightenment, the paramitas, and so forth. Fourth, purity of the objective domain that gives rise to the path, meaning the true Mahayana Dharma teachings that are causes of purity. They are not the discriminated nature, and because they flow forth from the utterly pure dharmadhatu, they are not the dependent nature. These four dharmas encompass all pure dharmas. A verse here says:

Magical illusions and the like are taught as arising;

Teaching nonexistence reveals discrimination.

The four kinds of pure dharmas—

These are the consummate nature.

Purity is intrinsic nature,

Freedom from impurities, the path, and its objective support.

All pure dharmas

Are encompassed by these four kinds.

Explanation: Purity of intrinsic nature is the purity of the essential nature itself. This essential nature is suchness, which all sentient beings possess. Because its characteristic is equality, on account of it all dharmas are said to be the Tathagatagarbha.

Purity free from impurities means that this suchness has become separated from all afflictive obstructions and cognitive obstructions. Because of the purity of suchness, one is called a Buddha.

The utmost purity of the attained path means that the path by which that purity is attained is itself also pure, namely the factors of enlightenment, the establishments of mindfulness, and so forth, together with the paramitas.

Purity of the objective domain that gives rise to the path means the conditions for the arising of the supreme factors of enlightenment. Because these conditions for arising are also pure, they are called the purity of the objective domain that gives rise to the path. These are the verbal teachings of the twelve divisions of the sutras and so forth. If these verbal teachings belonged to the discriminated nature, they would become causes of defilement; if they belonged to the dependent nature, they would be false and illusory. Because they flow forth from the utterly pure dharmadhatu, they are not false and illusory. Being free from these two natures, they are consummate.

Furthermore, one should understand that whenever any one of these four characteristics is taught in the Mahayana, the consummate nature is being taught. Of these, the first two are consummate because they are unchanging, and hence are called consummate. The latter two are called consummate because they are not inverted. The following verse fully clarifies this meaning.

“Magical illusions and the like are taught as arising” means that the dependent nature is taught as arising: wherever it is said that all dharmas are like illusions, magical creations, and so forth, the dependent nature is being taught. “Teaching nonexistence reveals discrimination” means that if it is said that form does not exist, that there is nothing whatsoever, and even that all dharmas are nonexistent, then the discriminated nature is being taught.

The Treatise says: Furthermore, for what reason does the sutra say that the dependent nature is like an illusion and so forth? It is in order to dispel people's delusive doubts concerning the dependent nature. How do delusive doubts concerning the dependent nature arise?

People think thus: How can an object appear when it does not truly exist? To dispel this doubt, it is said to be like an illusion. If it does not truly exist, how can mind and mental factors arise?

To dispel this doubt, it is said to be like a mirage. If it does not truly exist, how can there be the experience of what is desirable and undesirable? To dispel this doubt, it is said to be like a dream.

If it does not truly exist, how can wholesome and unwholesome karma and their desirable and undesirable results arise? To dispel this doubt, the analogy of a reflection in a mirror is given. If it does not truly exist, how can the various consciousnesses arise?

To dispel this doubt, it is said to be like a play of light and shadow. If it does not truly exist, how can the various expressions of language arise and circulate? To dispel this doubt, the analogy of an echo is given.

If it does not truly exist, how can it become an actual object within samadhi? To dispel this doubt, the analogy of the moon in water is given. If it does not truly exist, how can bodhisattvas attain mastery and, with an undeluded mind, work for the benefit of sentient beings?

To dispel this doubt, it is said to be like a magical transformation.

Explanation: To reveal the dependent nature, the analogy of an illusion is given. The phrase “amid delusive doubt” means that doubt arises concerning the delusive entity. Therefore, illusions and so forth are used as analogies to reveal the dependent nature: just as an illusory image does not truly exist yet appears as an object, so too are all dharmas.

The analogy of an illusion is given to dispel that doubt. If there were nothing, there would be no object of cognitive engagement; how, then, could mind and mental factors arise? To counter this doubt, the analogy of a mirage is given.

Here, the mirage illustrates mind and mental factors. Water is what the shimmering mirage seems to be. The water appears just as consciousness arises, yet in reality there is no water.

Mind and mental factors are likewise: because of movement, they arise within consciousness without truly existing. Ordinary beings and followers of the Lesser Vehicle further doubt: If it does not exist, how can what is desirable and undesirable be experienced? To dispel this doubt, the analogy of a dream is given.

The dependent nature is like a dream: although it does not truly exist, desirable and undesirable things are experienced. The establishment of experience here is likewise. Again, there is the doubt: If wholesome and unwholesome karma do not exist, how can desirable and undesirable results be established?

To dispel this doubt, the analogy of a reflection in a mirror is given. The dependent nature is like a reflection in a mirror: although it does not truly exist, cognition arises upon seeing one’s own face and apprehends a reflection, yet in reality no reflection exists. Desirable and undesirable results are likewise: they do not truly exist, yet they can be perceived.

Again, there is the doubt: If it does not exist, how can the various kinds of consciousness arise? To counter this doubt, the analogy of a play of light and shadow is used. The dependent nature is like a person playing with shadows.

Many different appearances manifest according to each form, yet no shadow truly exists. Consciousness is likewise: the various forms do not truly exist, yet various forms can be perceived. Again, there is the doubt: If it does not exist, how can immeasurable expressions of language arise and circulate?

To dispel this doubt, the analogy of an echo is given. The dependent nature is like an echo: it does not truly exist, yet it can be heard. Likewise, expressions of language that arise and circulate do not truly exist, yet they can be apprehended.

Again, there is the doubt: If it does not exist, how can meditative concentration be attained? The mind and mental factors can be perceived because the sutras teach that one who has attained a concentrated mind sees and knows things as they truly are. To counter this doubt, the analogy of the moon in water is given.

The moon in water does not truly exist, yet it can be seen because the water is clear and still. A concentrated mind is likewise: although the object does not truly exist, it can still be perceived because samadhi is like the substance of clear water. Again, there is the doubt: If sentient beings do not truly exist, how can bodhisattvas possess knowledge of things as they truly are and so forth?

They first use wisdom to contemplate those sentient beings who assume bodies in the various destinies. To counter this doubt, the analogy of magical transformation is used. The dependent nature is like a magical transformation: it does not truly exist, yet, in accordance with the mind of the magician, various things come to be; they could not be perceived without the magical transformation.

Thus, although in reality no body is assumed, bodies are assumed for the sake of all sentient beings.

Furthermore, with what intent did the Blessed One teach these eight analogies? This will now be explained. The analogy of an illusion is taught to counter attachment to the six internal ayatanas—eye and so forth.

Illusory appearances perceived through the eye and so forth do not truly exist, yet they can still be seen. The analogy of a mirage illustrates the physical world. Because of its vast expanse, it resembles a shimmering mirage: although no water truly exists, water is perceived.

To counter the experience of form and so forth, it is said to be like a dream. Within a dream, form and so forth do not truly exist, yet, because they serve as causes of love, hatred, and so forth, experience comes to be. To counter bodily karma, the analogy of a reflection in a mirror is given, for wholesome and unwholesome bodily karma serve as causes and conditions through which various forms arise as reflected images.

To counter verbal karma, the analogy of an echo is given. Because verbal karma is the cause, there is a result of verbal karma, just as there is an echo. Mental karma is of three kinds: first, that of the Desire Realm; second, that of the states of meditative stillness; and third, that arising from learning and so forth.

Of these, to counter mental karma of the Desire Realm, the analogy of a play of light and shadow is given, because the result of mental karma resembles a play of light and shadow. To counter mental karma of the states of meditative stillness, the analogy of the moon in water is given. The result of mental karma belonging to the states of meditative stillness is like the moon in water: although it does not truly exist, various results manifest within the tranquil mind.

To counter mental karma arising from learning and so forth, the analogy of magical transformation is given. Here, “learning and so forth” refers to the perfuming impressions of learning and reflection, revealing that the mental arising produced by learning and so forth resembles a magical manifestation.

The Treatise says: With reference to what meaning did the Blessed One say in the Sutra of Brahma’s Questions that the Tathagata sees neither samsara nor nirvana? With reference to the dependent nature, and in terms of the imagined nature and the perfected nature, there is no difference in the essential nature of samsara and nirvana. Here, when this dependent nature is imagined, it becomes samsara; when perfected, it becomes nirvana.

Explanation: The characteristics of these three natures accord with and correspond to what is taught in the sutras. This will now be explained. With reference to what meaning does the Sutra of Brahma’s Questions say that the Tathagata sees neither samsara nor nirvana? It is with reference to the meaning that samsara and nirvana are without distinction. The dependent nature is not samsara, because in its perfected aspect it is nirvana. Nor is it nirvana, because in its imagined aspect it becomes samsara. Therefore, it cannot be described exclusively in terms of either aspect. Within the dependent nature, the Blessed One does not see only one particular nature. With this intent, that sutra says that he sees neither samsara nor nirvana.

The Treatise says: As the Blessed One said in the Abhidharma Sutra, there are three kinds of dharmas: the defiled aspect, the purified aspect, and the aspect comprising both. On the basis of what meaning was this said? Within the dependent nature, the discriminated nature is the defiled aspect, and the accomplished nature is the purified aspect.

This dependent nature itself comprises the other two aspects. It is on account of this meaning that such a teaching was given. By what analogy is this meaning illustrated?

By the analogy of gold within earth. In gold-bearing earth, three things may be discerned: first, the earth element; second, earth; and third, the gold within the earth element. The earth is not truly existent, yet it can be seen.

The gold truly exists, yet it cannot be seen. If it is refined by fire, the earth no longer appears and the gold becomes manifest. Furthermore, within the earth element, when the characteristic of earth appears, what appears is a false entity; when the substance of gold appears, what appears is a true entity.

Thus, the earth element has two aspects. In the same way, before this nature of consciousness has been refined by the fire of non-discriminating wisdom, within the nature of consciousness the nature of false discrimination is manifest, while the accomplished nature is not manifest. If this nature of consciousness is refined by the fire of non-discriminating wisdom, the truly existent accomplished nature becomes manifest within it, while the nature of false discrimination no longer appears.

Thus, the substance of this falsely discriminating consciousness—the dependent nature—has two aspects, just as the earth element contains gold within the earth.

Explanation: Thus, the Abhidharma Sutra says that discrimination is the defiled nature, accomplishment is the purified nature, and dependence is the substance of the other two aspects. On account of this meaning, the three kinds of dharmas—the defiled aspect, the purified aspect, and the aspect comprising both—are illustrated by the analogy of the earth element containing earth and gold. Here, gold means the seed of gold; the earth element means solidity; and earth is derived form.

In the characteristic of earth, three things can be apprehended. Although that earth element contains gold, only the manifest characteristic of earth is seen. The substance of the gold is known to exist only later.

Why is this? Because only when it is refined by fire does the gold appear. Therefore, it is known that the gold has existed from the beginning.

The Treatise says: In some places the Blessed One says that all dharmas are permanent; in other places he says that they are impermanent; and elsewhere he says that they are neither permanent nor impermanent. On account of what meaning are they said to be permanent? Within the dependent nature, they are said to be permanent from the standpoint of the accomplished nature; they are said to be impermanent from the standpoint of the discriminated nature; and they are said to be neither permanent nor impermanent from the standpoint of both aspects.

On account of this meaning, they are said to be permanent, impermanent, and nondual. Suffering and happiness are likewise nondual. Wholesome and unwholesome are likewise nondual.

Empty and not empty are nondual. Self and non-self are nondual. Quiescent and not quiescent are nondual.

Possessing self-nature and lacking self-nature are nondual. Arising and non-arising are nondual. Cessation and non-cessation are nondual.

Primordially quiescent and not primordially quiescent are nondual. Nirvana by intrinsic nature and not nirvana by intrinsic nature are nondual. Samsara and nirvana are nondual.

All such distinctions and all the esoteric utterances of the Buddhas, the Blessed Ones, are spoken in accordance with the three natures, as with permanence and impermanence. Here are verses:

Though dharmas have no existence,

They appear in countless forms.

Neither dharmas nor non-dharmas,

Thus their meaning is called nondual.

According to one aspect, it is shown

As either existent or non-existent.

According to both aspects, it is said

To be neither existent nor non-existent.

Because what appears does not exist,

It is therefore said to be empty.

Because it appears in this way,

It is therefore said to exist.

Its own manifestation has no existence,

For its own substance does not abide.

Since what is apprehended does not exist,

It is thus established as lacking self-nature.

Through the absence of self-nature are established,

Each former one serving as the basis for the latter,

Non-arising, quiescence, cessation, peace,

And nirvana by intrinsic nature.

Explanation: Though dharmas have no existence, they appear in countless varieties. The first half of the stanza means, in sequence, that they are neither dharmas nor non-dharmas. Why is this?

Because they have no existence, they are called non-dharmas. Because it is not the case that dharmas do not appear, they are called not non-dharmas. Since they are neither dharmas nor non-dharmas, their meaning is said to be nondual.

“One aspect” means one side. “Either existent or non-existent” means either on the side of existence or on the side of non-existence. “It is shown” means that it is stated.

“According to both aspects, it is said to be neither existent nor non-existent” means that the dependent nature possesses both entities. On account of this meaning, it is said to be neither existent nor non-existent. “Because what appears does not exist” means that dharmas as they are perceived do not exist; therefore, they are said to be empty.

“It is therefore said to exist” means that, according to this meaning, it is said to exist. The meaning of the absence of self-nature will now be explained. Things do not exist in themselves because no dharma can exist by itself apart from causes and conditions.

This is one meaning of the absence of self-nature. The non-existence of their substance is also one kind of absence of self-nature. Once a dharma has ceased, its substance does not arise again; it therefore lacks self-nature.

“For its own substance does not abide” means that, at the very moment dharmas arise, they have no power to remain for more than a single instant. This too is an absence of self-nature. These absences of self-nature of dharmas are shared with the sravakas.

That which “does not exist” is not shared with the sravakas. The discriminated nature apprehended by ordinary beings does not exist in the manner in which they conceive it. Thus, this explains the absence of self-nature of dharmas in the Mahayana.

Furthermore, because of this absence of self-nature, non-arising and all the rest are established. Why is this? Because they lack self-nature, they do not arise; because they do not arise, they do not cease; because they neither arise nor cease, they have always been quiescent; and because they have always been quiescent, their self-nature is nirvana.

Each former one is the basis of the latter; that is, each former one is the cause of the latter.

Chapter 4: The Four Intentions and Four Contextual Meanings

The Treatise says: There are also four kinds of intention and four kinds of contextual meaning, according to which all the Buddha’s words should be correctly understood. The first is the intention of equality, as when he said, “In the past, I was Vipasyin, the Perfectly and Completely Awakened One.” The second is the intention referring to another time, as when he said, “One who recites and retains the name of Tathagata Prabhutaratna will certainly attain anuttara-samyak-sambodhi.” It is also as a sutra says: merely by making the vow, one will be born in the Land of Ultimate Bliss.

The third is the intention referring to a distinct meaning, as when a sutra says that one who has attended upon Buddhas as numerous as the sands of the Ganges understands the meaning of the Mahayana Dharma. The fourth is the intention adapted to a person’s mind: for example, he may praise generosity to a certain person and later disparage generosity to that same person. As with generosity, so too with moral discipline and the other practices.

These are called the four intentions.

Explanation: Just as someone, on account of sharing the same Dharma, may say, “That person is none other than I,” so too does the Blessed One, because his mind abides in the equality of the Dharma-body, say, “At that time, I was Vipaśyin,” and so forth. This does not mean that Vipaśyin was himself Śākyamuni Buddha. This is an intention based on equality.

An intention referring to another time means that the intention is not to say that merely invoking the Buddha’s name will assuredly bring attainment of anuttara-samyak-saṃbodhi. It is like saying that with one gold coin one obtains a thousand gold coins. How could one say that they are obtained from that one coin alone?

The intention is that, at some particular later time, the one gold coin becomes the cause for obtaining a thousand gold coins. Likewise, the statement that merely making the vow brings birth in the Land of Ultimate Bliss has this same intention. One should understand that, in the intention based on a distinct meaning, comprehending the Mahayana Dharma refers to the principle of personally realizing the characteristics of the three natures.

If the Blessed One’s intention could be understood merely from the literal meaning of his words, then ordinary beings too could understand it correctly. Yet understanding that meaning necessarily comes only through drawing near to immeasurable Buddhas; therefore, this is the Buddha’s intention. An intention adapted to a person’s mind means that the Buddha may praise generosity to a certain person and later criticize generosity to that same person.

Such an intention is applied in accordance with that person. If the person is miserly, generosity is praised. If that person has become excessively attached to generosity, generosity is criticized.

Without this intention, praising and criticizing the same act of generosity at different times would be contradictory. Because this intention exists, either praise or criticism is appropriate. The same applies to moral discipline and so forth.

One should understand that partial cultivation means worldly cultivation. The distinction between intention and meaning is this: what the Blessed One has in mind when he speaks is the intention; that which, through his words, will assuredly cause people to enter the Buddha’s teaching is the meaning.

The Treatise says: There are four kinds of integrated meaning. First is the meaning that causes entry. In the Śrāvaka Vehicle—and likewise in the Mahayana—relying upon the principle of conventional truth, the distinctions in the two self-natures of person and dharma are taught. Second is the meaning of characteristics: in teaching the Dharma according to characteristics, all are revealed by means of the three natures. Third is the meaning of antidotes, as when it is said that there are eighty-four thousand Dharma-gates of practice serving as antidotes.

Explanation: Here, the meaning that causes entry refers to teaching either the self-natures or the distinctions of the two—person and dharma—from the standpoint of the principle of conventional truth, in order to cause sentient beings to enter the Buddhadharma; therefore, it is called the meaning that causes entry. The meaning of characteristics means that therein the characteristics are explained through their meaning by teaching the three natures. The meaning of antidotes means teaching sentient beings the practices that serve as antidotes; that is, the antidotes to the afflictions of sentient beings are taught in order to establish for them the means by which the afflictions are counteracted.

The Treatise says: Fourth is the transformed meaning, in which words and sounds have a distinct meaning. To reveal that distinct meaning, there is the following verse:

A-sa-lê Sa-la-mạt-đa-da Tì-bát-rị-da-tư-chá Tố-tất-đa giả Cát-lê-đà-nại-chá Tố-tăng-cát-lợi-sắt-tra La-bàn-đê-bồ-đề-một-đáp-ma

Explanation: Here, A-sa-lê, according to its explicit meaning, is called “unreal”; according to its hidden meaning, it is called “unmoving.” Because this samādhi is unmoving, it is called A-sa-lê. Sa-la-mạt-đa-da is translated as “to arouse a mind of reverence toward samādhi.” Tì-bát-rị-da-tư-chá, according to its explicit meaning, is called “inverted”; according to its hidden meaning, it is called “reversal.” Tố-tất-đa means “well established in reversal.” Because one is well established, the impermanent is called permanent.

This is inversion: reversing that impermanence and calling it permanent, because one is well established in inversion. Cát-lê-đà-nại-chá, according to its explicit meaning, is called “affliction”; according to its hidden meaning, it is called “diligent hardship.” Tố-tăng-cát-lợi-sắt-tra means “well defiled”; therefore, the scripture says that one abides for a long time in saṃsāra, defiled by diligent hardship. La-bàn-đê-bồ-đề-một-đáp-ma is translated as “shall attain supreme bodhi.” This phrase can readily be understood.

The Treatise says: If one wishes to explain the Mahayana Dharma, it should broadly be explained through three characteristics: first, an explanation of dependent arising; second, an explanation of dharmas produced by causes and conditions; and third, an explanation of the meaning contained in the verbal teaching. Here, dependent arising is explained as the verse says:

Dharmas arise from the perfuming of speech;

This and that are likewise so.

This states that the consciousness of karmic retribution and the arising consciousness serve as conditions for one another’s arising. As for the dharmas produced by causes and conditions, the arising consciousness has as its nature the apprehended aspect and the apprehending view. Through the sustaining characteristic, the discriminated characteristic, and the characteristic of suchness, the characteristics of the three natures are thereby revealed, as the verse says:

There is an aspect and there is a view;

Thus are the three characteristics known.

Furthermore, how are those characteristics explained? The discriminated characteristic within the dependent nature does not exist, while the perfected characteristic within the dependent nature does exist. Because of these two, nonexistence and existence, non-apprehension and apprehension, and not seeing reality and seeing reality occur simultaneously. Furthermore, within the dependent nature, the discriminated is nonexistent, while the perfected is existent. Therefore, when that is attained, this is not attained; and when that is not attained, this is attained. As the verse says:

In the dependent, discrimination is nonexistent;

Only the perfected exists.

Non-attainment together with attainment—

Within it, the two are equal.

Explanation: “Dharmas arise from the perfuming of verbal expression” means that external discrimination perfumes the ālaya-consciousness. Abiding within consciousness, this perfuming becomes the cause from which all dharmas arise; that is, it is the self-nature of the arising consciousness. “This and that are likewise so” means that this discriminative perfuming takes those very dharmas as its causes.

This reveals that the ālaya-consciousness and the arising consciousness serve as causes for one another. Furthermore, the nature of the arising consciousness consists of dharmas whose conscious substance has an apprehended aspect and an apprehending view as its nature. That is, if the substance of consciousness possesses an aspect and a view, this is its substance.

To say that dharmas possess three characteristics refers to the sustaining characteristic, which is the characteristic of the dependent nature. Because this is explained through various teachings, the characteristics of the three natures are revealed. Such meanings are made manifest through the meaning of the verse: “There is an aspect and there is a view.” Thus one should know the three characteristics to be these three, as revealed in the explanation of the root treatise.

“Nonexistence and existence, non-apprehension and apprehension, not seeing reality and seeing reality, both simultaneously,” and so forth, are taught in order to reveal this. Here, “the two” means the discriminated and the perfected. Of these two aspects, one is nonexistent and the other existent.

Regarding existence and nonexistence: if the discriminated is apprehended, the perfected is not apprehended, because reality is not seen. At that very time, if the discriminated is not apprehended, the perfected is apprehended, because reality is seen. Such meanings are further revealed by the verse.

In the verse, “equal” means that they occur in a single kṣaṇa; “within it” means within the dependent nature. “The two” means seeing reality and not seeing reality. “Therefore” indicates that there is a cause and condition.

Because, within the dependent nature, the discriminated is nonexistent while the perfected is existent, ordinary beings see through inversion, whereas noble ones see through right view.

The Treatise says: To explain the meaning contained in the words of the teaching means to take the first statement as primary and then use the other statements to elucidate it. It may be an basis of qualities or an basis of meaning. An basis of qualities is as when it speaks of the Buddha's qualities: supreme pure awakening; the nonduality of the two dharmas; the practice of the signless Dharma as the supreme path; abiding in the Buddha's abode; attaining equality with all Buddhas; reaching the state where there are no further obstacles; the irreversible Dharma; establishing an inconceivable and unobstructed sphere; entering the equality of the three times; the body pervading all worlds; wisdom penetrating all dharmas without obstruction; complete fulfillment of all practices;

unobstructed knowledge of all dharmas; the undifferentiated body; the wisdom sought by all bodhisattvas; reaching the nondual abode of the Buddhas; reaching the ultimate, foremost paramita; the Tathagata's nondiscriminating wisdom of liberation; entering the Dharma-realm of equality, dwelling neither at the periphery nor in the center of the Buddha-ground; being foremost to the utmost reaches of the realm of space—all have supreme pure awakening as their foundation.

All the other statements are distinctions of this one statement. It should be understood that all explanations of this kind are called excellent explanations. The supreme pure awakening that is the pure essence of all dharmas is precisely the supreme pure awakening of the Buddha, the Blessed One.

It should be understood to encompass twenty-one other qualities of the Buddha. Namely: the quality of functioning entirely without obstruction, causing entry into the nondual characteristic of existence and nonexistence; the quality of ultimately pure suchness; the quality of the dharmakaya as the basis of the Buddha's abiding, in which, without exertion, the work of a Buddha never ceases; the quality of nondifferentiation in the activity of mind; the quality of cultivating antidotes to all obstructions; the quality of subduing all non-Buddhist schools; the quality of being born in the world without being obstructed by worldly dharmas; the quality of establishing the Dharma; the quality of bestowing predictions;

the quality of manifesting the enjoyment body and the transformation body in all worlds; the quality of dispelling doubts; the quality of causing entry into the practices; the quality of giving rise to knowledge of future dharmas; the quality of revealing things according to what is desired; the quality of manifesting immeasurable bodies in order to teach and transform sentient beings; the quality of accomplishing the paramita of the equality of the dharmakaya; the quality of revealing, in accordance with beings' faith and aspiration,

Buddha-fields without differentiation; the quality of the three kinds of Buddha-body being unrestricted by location; the quality of constantly benefiting and bringing happiness to sentient beings until the very end of samsara; and the inexhaustible quality.

Explanation: “Revealed within that section” means that the meaning will now be elucidated according to what must be explained. It is either included among the qualities or included within the meaning. As for inclusion among the qualities, “supreme pure awakening” is the first statement, and all the other statements elucidate its meaning.

Here, “nondual practice” means that the two practices cannot be apprehended; therefore, it is called nondual practice. It is not like the wisdom of shravakas and pratyekabuddhas, which is both obstructed and unobstructed; rather, it has the nondual characteristic of existence and nonexistence. “Foremost purity” means the purity of suchness, namely, the signless Dharma.

This suchness does not possess characteristics, because all dharmas are without anything that can be possessed. Yet it is also not devoid of characteristics, because it possesses the characteristic of its own essence. Among signless dharmas, this suchness is foremost in purity.

Because it is a place of entry, it is said to be the quality that causes entry. Because it is supreme, it is called the path. Since “path” means a place of entry, it is called a path.

The quality of the Buddha's abiding, in which the work of a Buddha never ceases even without exertion, means that the deeds of a Buddha are constantly performed and never cease. The quality of cultivating antidotes to all obstructions means that, at all times, the Buddha continually cultivates perfect awakening and therefore can counteract all obstructions. The quality of being born in the world without being obstructed by worldly dharmas means that whoever is born in the world necessarily acts within the sphere of the world; nevertheless, although born in the world, the Buddha is not defiled by the eight worldly concerns of gain and the like.

The quality of establishing the Dharma refers to the immeasurable and inconceivable teachings, such as the sutras. Because ordinary beings cannot awaken to and enter them, it is called supreme pure awakening. Thus, all of these correspond to this single statement, “supreme pure awakening.” The quality of giving rise to knowledge of future dharmas means that all dharmas that will arise in future ages can be known.

The quality of corresponding with immeasurable bodies in order to teach and transform sentient beings means that, when immeasurable bodies of bodhisattvas perform the work of teaching and transforming sentient beings, the Buddhas possess wisdom that knows self and others as equal. Therefore, that wisdom is included within the Buddha's wisdom, and their work of teaching and transformation is the Buddha's work of teaching and transformation.

The quality of accomplishing the paramita of the equality of the dharmakaya means that, because the dharmakaya is nondual, it is called equality. Because there are not two dharmakayas, it is called the attainment of the ultimate paramita of purity. “The nondiscriminating wisdom of liberation reaching the ultimate” means that, within the Tathagata's nondiscriminating wisdom, liberation is ultimate; therefore, within this liberation there is supreme resolve.

The quality of the three kinds of Buddha-body being unrestricted by location means that, wherever the dharmakaya may be, it has no limitation. The same is true of the enjoyment body and the transformation body in all worlds. “The foremost Dharma-realm” means that the ultimately pure Dharma-realm is foremost, and therefore it is called the foremost Dharma-realm.

“To the utmost reaches of the realm of space” means that the Buddha's wisdom, like space, is inexhaustible; therefore, it is called inexhaustible pure awakening.

The treatise states: Furthermore, the meaning of the basis is as stated in the sutra: A bodhisattva endowed with thirty-two qualities is called a bodhisattva: He arouses the intention to benefit and bring happiness to all sentient beings. He causes them to enter the wisdom of omniscience. He knows his own capacity.

He abandons pride. His resolve is firm. He does not act merely out of sentimental pity.

His mind is impartial, making no distinction between intimate and distant. He remains a close friend until nirvana is attained. Having properly considered, he speaks.

He smiles before speaking. His great compassion is boundless. He shoulders heavy responsibilities without retreating or abandoning them.

He has no thought of weariness. He never tires of hearing the meaning of the teachings. He recognizes the faults he himself has committed.

Regarding the faults of others, he does not disparage them but admonishes and instructs them. In all modes of conduct, he cultivates the mind of bodhi. He practices giving without seeking recompense.

He observes the precepts without aspiring to paths that remain within samsara. He cultivates patience without resentment toward any sentient being. He cultivates diligence and embraces all wholesome dharmas.

He relinquishes the Formless Realm and cultivates meditation. His skillful means accord with wisdom. He employs the four means of gathering as skillful means to gather and transform sentient beings.

He extends loving-kindness equally to those who observe the precepts and those who break them, without making a dualistic distinction. He reverently listens to the true Dharma. He reverently dwells in an aranya.

He takes no delight in or attachment to the miscellaneous affairs of the world. He does not seek the inferior Lesser Vehicle. He perceives the merits of the Mahayana.

He keeps far from bad friends. He draws near to good friends. He purely cultivates the four Brahma-abodes.

He freely exercises the five superknowledges. He acts in accordance with wisdom. He does not abandon any sentient being, whether or not that being abides in right conduct.

His words are certain, and he esteems truthfulness. He gives precedence to the bodhisattva mind. One should know that all such statements analyze the distinctions contained in the first statement.

The intention to benefit and bring happiness to all sentient beings means that this statement concerning the intention to benefit and bring happiness has sixteen distinct functions. The sixteen distinct functions are: practicing in due sequence; being free from error; acting voluntarily even when no one requests it; remaining unshaken and unbroken; and having no intention of seeking anything. Here there are three intentions that seek no recompense.

Toward sentient beings who are compliant or opposed, he has neither affection nor aversion, and life after life he continues to follow them without abandoning them. Within this category, there are two statements concerning bodily and verbal karma. He is impartial toward suffering, happiness, and the state that is neither of the two.

He is not inferior. He does not regress. He gathers beings by skillful means.

He rejects obstructions. Here there are two statements concerning uninterrupted contemplation and superior advancement. Here there are seven statements concerning the proper cultivation of the six paramitas, the cultivation of the four means of gathering, and the cultivation that accomplishes skillful means.

Here there are six statements: drawing near to good people; hearing the true Dharma; dwelling in an aranya; and keeping far from evil and erroneous views. The merit of correct contemplation is of two kinds, and merit relating to activities is of two kinds. The function of accomplishment is of three kinds: immeasurable purity, attainment of great awe-inspiring power, and attainment of surpassing merit.

There is also the function of establishing others. Here there are four statements: gathering all merits; giving definitive instruction; uniting the wealth of Dharma and material wealth as one; and having an undefiled mind. All such statements are statements of distinction.

As a verse in the sutra says:

The first statement encompasses

The statements concerning merit.

The first statement encompasses

The statements concerning meaning.

Explanation: The meaning of the basis is the intention to benefit and bring happiness to all sentient beings. The meaning of this statement is said to have sixteen functions, which are revealed through the other statements. What functions does the intention to benefit and bring happiness perform here? Causing beings to enter the wisdom of omniscience means that if one causes sentient beings to enter the wisdom of omniscience, this is an activity carried out in due sequence, just as one lamp kindles a thousand lamps. This reveals the intention to benefit and bring happiness. All such statements accord with that intention.

Knowing one’s own capacity means that one may oneself have the intention to benefit and bring happiness, yet be mistaken. It is like someone who wishes to benefit another but gives that person alcohol to drink. If one truly knows one’s own capacity in instructing sentient beings, one will not act out of pride.

If one does not understand oneself, the intention to benefit others will instead become unbeneficial. To say that one abandons pride means that, having gladly relinquished an arrogant mind, one does not wait to be invited but voluntarily teaches the Dharma. Firm resolve means that one’s firm intention to benefit and bring happiness is not shaken or broken by the erroneous conduct of sentient beings.

Not acting merely from an intention of pity means that one does not work for the benefit of sentient beings for the sake of gain and support.

How is this intention to benefit and bring happiness known? It is known through corresponding bodily and verbal karma. Among these, speaking in due measure and speaking beforehand are verbal karma. Smiling, having boundless great compassion, and so forth are bodily karma. Here, speaking in due measure means speaking only words of Dharma. Boundless compassion means compassion regarding the three kinds of suffering: suffering is the suffering of suffering; happiness is the suffering of change; and neither suffering nor happiness is the suffering of conditioned existence. “Neither of the two” means neither suffering nor happiness.

The function of not being inferior means that one does not belittle oneself, saying, “I cannot become a Buddha,” or the like. Having no thought of weariness means that if one is not weary, one can cultivate the path to Buddhahood. Never tiring of hearing the meaning of the teachings means that without extensive learning, one lacks the wisdom and skillful means needed to teach and transform sentient beings. The phrase “in all modes of conduct” has the meaning explained in the Sutra of Pure Conduct. The function of superior advancement is precisely the intention to benefit and bring happiness, because it is the nature of a cause that proceeds directly toward growth.

The six statements concerning the function of cultivating the accomplishment of skillful means mean that those who draw near to these and cultivate them attain accomplishment. Reverently dwelling in an aranya means that there one can abandon evil and erroneous views. The miscellaneous affairs of the world include singing, dancing, amusements, and the like. The function of accomplishment means manifesting the characteristics of that accomplishment. Awe-inspiring power means the six superknowledges. Acting in accordance with wisdom means following wisdom rather than consciousness, and arising from wisdom. Through this wisdom, one accords with direct, correct realization.

Abiding in the dharmas that constitute the function of establishing others means that, because one has the intention to benefit and bring happiness, one can establish sentient beings in benefit and happiness. Here, “gathering the community” means that one neither abandons nor expels even those who break the precepts, but causes them to leave what is unwholesome and accord with what is wholesome. Definitive instruction means that one consistently establishes teachings, instructions, and prohibitions, and does not later say, “What I said before was not good.” The hearer is the person who receives the teaching.

Uniting material wealth and the Dharma means that through truthful words one informs that person, encompassing both the Dharma and such material benefits as robes, as stated in the expression “fully encompassing.”

Having no defilement means that, while practicing with the mind of bodhi and working for the benefit of sentient beings, one does not seek offerings for oneself, but thinks only, “How may these wholesome qualities cause sentient beings to realize the unsurpassed bodhi of perfect awakening?” Because beings are gathered and embraced in this way, the meaning of the verse is likewise so. The explanation of the characteristics is complete.