攝大乘論釋論

Entering the Supreme Characteristics of the Knowable, Supreme Discourse 3

The Treatise says: Thus the characteristics of the knowable have been explained. How can one awaken to and enter the characteristics of the knowable? One relies upon the perfuming of extensive learning. This perfuming is not gathered by the alaya-consciousness, yet it resembles the formation of seeds in the alaya-consciousness. Through correct reflection, one comprehends one’s own teachings and their meanings, thereby producing within the mental consciousness an appearance resembling an object, together with a subjective aspect.

Explanation: Thus all the characteristics of the knowable are disclosed, and in this way one awakens to and enters the characteristics of the knowable. To take the perfuming of extensive learning as one’s support means that the Mahayana Dharma perfumes the continuum of one’s being. To say that it is not gathered by the alaya-consciousness means that it counteracts the alaya-consciousness.

To say that it resembles the formation of seeds in the alaya-consciousness means that, just as the alaya-consciousness is the cause of defiled dharmas, this perfuming is likewise the cause of pure dharmas. Therefore, it is said that correct reflection comprehends them, meaning that correct reflection is its essential nature. “One’s own teachings and their meanings arise” means that the characteristics of the teachings and their meanings arise.

“A resembling object arises” means an appearance resembling the substance of form and so forth. To say that there is also a subjective aspect means that there is likewise an appearance resembling the subjective aspect. Thus the two aspects of consciousness—the objective aspect and the subjective aspect—are established.

The Treatise says: Who, in this context, awakens to and enters the characteristics of the knowable? They are bodhisattvas who have continuously been perfumed by extensive learning in the Mahayana Dharma, who have personally attended immeasurable Buddhas appearing in the world, who possess complete faith and understanding, who have accumulated roots of virtue, and who are fully endowed with the provisions of merit and wisdom.

Explanation: Who is able to awaken to and enter the characteristics of the knowable? It is those among this assembly who possess the means of entry. “Perfumed by extensive learning in the Mahayana Dharma” means that they have learned extensively while leaving behind the Shravaka Vehicle and the other vehicles.

“Who have personally attended immeasurable Buddhas appearing in the world” means that they have personally approached and attended countless Buddhas who appeared in the past. “Complete faith and understanding” means that their faith and understanding regarding the Mahayana are firm and cannot be shaken or destroyed by evil spiritual friends. This is what was previously stated among the three causes and conditions: because they skillfully accumulate roots of virtue, they are called bodhisattvas who skillfully accumulate the provisions of merit and wisdom.

Furthermore, how are the provisions of merit and wisdom gradually perfected? Through the power of causes, the power of spiritual friends, the power of reflection, and the power of support. Here the first two statements refer to the first two powers respectively.

In accordance with that enumeration, the power of correct reflection is complete faith and understanding. The perfuming of the Mahayana is taken as the cause. This complete faith and understanding is itself correct practice.

Through correct practice, roots of virtue are accumulated. Through this power of correct reflection, the provisions of merit and wisdom are skillfully perfected. This is the sequence.

Because the provisions of merit and wisdom are skillfully perfected, one can enter the bodhisattva’s first bhumi. This is the power of support.

The Treatise says: Through what does one awaken and enter? Through that mental consciousness possessing a subjective aspect, in which appearances resembling the discriminated teachings and meanings arise from the characteristics of the Mahayana Dharma.

Explanation: Such is the awakening and entry; its mode of practice will now be disclosed. Discrimination on the mental plane is called mental speech. The varieties of this mental speech arise with the Mahayana Dharma as their cause. “Arise from the characteristics of the Mahayana Dharma” means that they take the teachings that have been expounded as their objects.

The Treatise says: On the stage of the practice of faith and understanding, on the path of seeing, on the path of cultivation, and on the ultimate path, one first hears and gains faith and understanding that all dharmas are consciousness-only; then one penetrates them in accordance with principle, counteracts all obstructions, and becomes unobstructed.

Explanation: Through what does one awaken and enter? One awakens and enters through faith and understanding. Merely upon hearing that all dharmas are consciousness-only, one produces superior faith and understanding; this is called gaining entry.

Entry into the path of seeing will now be explained. “Penetrates them in accordance with principle” means correctly penetrating the discriminations of mental speech. What is correct penetration?

It is realizing that there are neither teachings nor meanings, neither apprehender nor apprehended. If one penetrates the discriminations of mental speech in this way, one enters the path of cultivation. This will now be explained.

“Counteracts all obstructions” means that, when one contemplates this mental speech as neither teachings nor meanings, neither apprehender nor apprehended, one can counteract all obstructions. This is called entry into the path of cultivation. Entry into the ultimate path will now be explained.

“Unobstructed” means abiding in utterly purified wisdom. Because the exceedingly subtle obstructions have been extinguished, this is called entry into the ultimate path.

The Treatise says: Through what conditions does one enter? Through the sustaining power of roots of virtue. One disciplines the mind in three ways and eliminates four things. Taking the teachings and their meanings as objects, one constantly and correctly cultivates shamatha and vipashyana without negligence. In the human realms of immeasurable worlds, in every instant there are beings who realize anuttara-samyak-sambodhi. This is the first disciplining of the mind.

Explanation: Through what does one enter? As stated here, it is through the sustaining power of roots of virtue and so forth. There are eight corresponding factors. Here, “constantly cultivates” means practicing at all times. “Correctly cultivates” means practicing reverently. When one acts in this way, one is not negligent. To counteract the three kinds of discouraged mind, there are three ways of disciplining the mind. When a bodhisattva hears that anuttara-samyak-sambodhi is supremely profound, vast, and difficult to realize, the mind becomes discouraged. To counteract this, there is the first disciplining of the mind, and so forth. Because “and so forth” is stated, there is also a second disciplining of the mind.

The Treatise says: Because one can concentrate one’s mind, one can practice generosity and the other paramitas. I have attained this concentration of mind; therefore, when I cultivate the paramitas, I shall perfect them without difficulty. This is the second disciplining of the mind.

Explanation: Through this intention, generosity and the other paramitas are brought into practice. “In the intention” means faith and aspiration. The bodhisattva faithfully knows that the paramitas truly possess great merit and can be attained. This is the bodhisattva’s faith. Because of faith, the bodhisattva joyfully practices; this is called aspiration. Having acquired this intention of faith and aspiration, the bodhisattva cultivates the six paramitas and advances toward their perfection without considering it difficult.

The Treatise says: Even a person possessing obstructed virtue, once that virtue is complete, is born at death with everything embodied in accordance with that person’s wishes. How much more so shall I, who possess this supreme virtue, this unobstructed virtue, at that time not attain everything in full? This is the third disciplining of the mind. A verse on this says:

Within the human realm,

There are immeasurable beings;

In every instant they attain bodhi—

Therefore cast off the discouraged mind.

Those whose wholesome minds are concentrated

Can practice generosity and the rest.

The supreme person who gains this intention

Can likewise practice generosity and the rest.

When a virtuous person approaches death,

The result accords with the mind.

I have attained virtue that destroys obstructions;

How could its result fail to arise?

Explanation: Furthermore, when a bodhisattva investigates the profound and vast teachings of the Buddhas, the thought may arise: “Anuttara-samyak-sambodhi is difficult to realize. It can be attained only after the thought of a single instant has ceased.” The bodhisattva then becomes discouraged. To counteract this, the third disciplining of the mind should be cultivated.

How much more is this so in my case, since mine is supreme virtue? How much more is this so in my case, since throughout all ten bhumis I have skillfully perfected the provisions of merit and wisdom? “Unobstructed virtue” means that the subtle afflictive mind is difficult to destroy.

The Vajra Samadhi is able to destroy this obstruction. Following that samadhi, one is liberated from all obstructions and the basis is transformed; how then could realization not be attained? This indicates liberation from obstructions, since it is no different from death.

“Everything in full” means attaining omniscience. “Sustaining power of roots of virtue” and “the three ways of disciplining the mind” mean that the roots of virtue are not feeble or scanty. Because the bodhisattva possesses this power, these three disciplines can prevent the mind from becoming discouraged.

The training involved in the second disciplining of the mind will now be disclosed. Through this recollection, obstructions such as miserliness and the other obstructions to the paramitas are abandoned; hence it is not difficult to perfect the paramitas. Through this perfection, bodhi is accomplished.

The training involved in the third disciplining of the mind will now be disclosed. Here, “obstructed virtue” means mundane virtue. That I, possessing this unobstructed virtue, should fail to become a Buddha is impossible.

This meaning is disclosed by the verse. The verse’s statement, “Therefore cast off the discouraged mind,” means not allowing the inferior thought, “I cannot attain anuttara-samyak-sambodhi,” to remain. “Wholesome mind” means a mind that is neither unwholesome nor morally indeterminate.

There is generosity performed with a morally indeterminate mind, as when a distracted person gives; and non-Buddhist practitioners and others may give with an unwholesome mind. Furthermore, one who seeks anuttara-samyak-sambodhi is a supreme person possessing this most excellent virtue and, after gaining this intention, can likewise practice generosity and the rest. When concentration of mind is attained, it has the characteristic of enabling one to cultivate generosity and the other six paramitas.

This means that obstructive states such as miserliness have been extinguished. Bodhisattvas are called supreme persons because they are the highest. “Generosity and the rest” includes the paramitas of ethical conduct and wisdom and so forth.

“The result accords with the mind” means that one may attain even the result of the sphere of neither perception nor non-perception. “Virtue that destroys obstructions” means virtue that eliminates obstructions. “How could its result fail to arise?” refers to attaining the Buddha-body.

The Treatise says: By abandoning the reflections of shravakas and pratyekabuddhas, those reflections are eliminated. By abandoning every form of certainty or doubt concerning the Mahayana, erroneous intentions and doubts are eliminated. By abandoning attachment to self and possessions in regard to the teachings heard and contemplated, attachment to dharmas is eliminated. By bringing all established characteristics directly before the mind and reflecting without discrimination, discrimination is eliminated. A verse on this says:

Established and naturally abiding,

The various characteristics appear directly before one.

Without discriminating any of them,

The wise attain supreme awakening.

Explanation: In the root treatise, the four things to be eliminated are disclosed. Here, the elimination of reflections means eliminating the reflections of the shravakas and others. “Erroneous intentions and doubts” means that erroneous intentions and doubts concerning the profound and vast Mahayana Dharma must be eliminated.

Erroneous intentions are slander, envy, and mental agitation; alternatively, they are themselves the mind of doubt. “Every form of certainty or doubt” means that, because the characteristics of dharmas are established in the Mahayana, three natures are taught. Thus, all dharmas are without nature, unborn, unceasing, originally quiescent, and by nature nirvana.

That all dharmas are nonexistent in this way is stated from the standpoint of the imagined nature. When they are said to be like illusions, mirages, dreams, reflections, echoes, the moon in water, and magical transformations, this is from the standpoint of the dependent nature. When such terms as suchness, the limit of reality, signlessness, ultimate truth, dharmadhatu, and emptiness are used, this is from the standpoint of the perfected nature.

With respect to these dharmas, no erroneous intentions or delusions arise. “Abandoning attachment to self and possessions in regard to the teachings heard and contemplated” discloses the elimination of attachment to dharmas. Eliminating attachment to dharmas means that, with regard to whatever Dharma one hears or contemplates, one does not allow notions of self or possessions to intrude.

“Bringing all established characteristics directly before the mind and reflecting without discrimination” means that, when a practitioner cultivates nonconceptual wisdom, during the very stage of reflection all these things are eliminated and everything becomes quiescent, with the mind free from discrimination. When one neither thinks of nor discriminates among any objects—such as the directly present and abiding forms and so forth, or established objects in a concentrated mind, such as skeletons—this is called entering the method of non-discrimination.

If one discriminates, one cannot enter. The verse concerning what is directly present and established discloses the meaning of the final elimination.

The Treatise says: Through what cause does one enter, and how does one enter? One enters through the mental consciousness possessing a subjective aspect, which is born from the perfuming of extensive learning and, being sustained by correct reflection, appears in forms resembling the teachings and their meanings.

Explanation: This discloses that through this one enters and how one enters. Here, “born from the perfuming of learning” means that the perfuming of learning is the cause; one enters the principle through this very thing. As previously stated, it is born from the perfuming of hearing the Mahayana teachings and is included within the perfected nature.

The Treatise says: There are four kinds of seeking: seeking the conventionally designated characteristics of name, meaning, essential nature, and distinction.

Explanation: This discloses how one enters. The four kinds of seeking are as stated in the root treatise: name, meaning, essential nature, and distinction.

The Treatise says: There are also four kinds of knowledge in accordance with reality: knowledge in accordance with reality concerning the provisional characteristics of name, thing, essential nature, and distinction. Because their essential natures and distinctions cannot be apprehended, the bodhisattva enters, in accordance with reality, the practice of mental consciousness as consciousness-only. With regard to the appearances resembling words and meanings in mental consciousness, the bodhisattva knows that names and words are merely mental consciousness, and knows that the meanings upon which those names depend are also merely mental consciousness.

Thus the bodhisattva knows that the essential natures and distinctions of those names are merely provisionally designated characteristics. At that time, the bodhisattva realizes that there is only mental consciousness. Names, meanings, essential natures, and distinctions are therefore only provisionally designated characteristics; there are no real characteristics of meaning, nature, or distinction.

Thus, by means of the four kinds of seeking and the four kinds of knowledge in accordance with reality, one awakens to and enters consciousness-only with respect to the mental consciousness resembling names and meanings.

Explanation: The four kinds of knowledge in accordance with reality are, as the Treatise states, knowledge in accordance with reality concerning the provisionally designated name, thing, essential nature, and distinction. “Their essential natures and distinctions” means that each is said to possess its own essential nature and distinctions. Because they are provisionally designated in this way, they are called provisionally designated essential natures and distinctions, since their meanings cannot be apprehended.

That is, one knows that the essential natures and distinctions of names are merely provisional designations, because names themselves possess no essential nature or distinctions. One can therefore regard the essential natures and distinctions of those names as merely provisional designations. To seek to know this is “seeking”; to know that they cannot be apprehended is “knowledge in accordance with reality.”

The Treatise says: When contemplating consciousness-only, what dharma does one awaken to and enter? Through what resemblance does one enter? One enters mere representation, because the objective and subjective aspects are two and because many kinds of characteristics exist.

The names, meanings, essential natures, and distinctions are merely established provisionally. The six kinds of essential nature and distinction do not truly exist; they abide within the substance of apprehender and apprehended. At a certain time, they give rise to many kinds of characteristics, as in darkness a rope appears to be a snake.

The appearance of a snake in a rope is false, because no snake truly exists. If one sees the real object, deluded perception ceases. The perception of a snake disappears, and only the perception of a rope remains.

Yet upon careful analysis, the rope itself also does not truly exist, for it consists of the characteristics of form, odor, taste, and touch, and the perception of the rope depends upon perceptions of form and so forth. In the same way, the perception of the rope is also eliminated. Such are the six characteristics of mental consciousness resembling words and meanings.

Just as the perception of the snake is used to understand its unreality, so one understands that those six characteristics possess no real meaning. Through wisdom concerning the perfected nature, the cognition of consciousness-only must also be eliminated.

Explanation: Here the questions concern what dharma one enters and the analogy for entry. “Mere representation” means the measure of consciousness-only. There are the two objective and subjective aspects, referring to the objective and subjective aspects of consciousness.

The appearance resembling an object becomes a cause, a basis, and a characteristic; it appears as an image. Thus, a single consciousness alone produces many different characteristics. They do not arise all at once, but successively.

These three are all entered as consciousness-only. “At a certain time, appearances resembling the meanings of the characteristics arise” means that appearances resembling collections of names, phrases, and syllables and the meanings of the characteristics arise. Therefore, they too arise in dependence upon appearances resembling names and meanings.

The analogy of the rope discloses entry into contemplation of the three natures. “Mastery over the six kinds of meaning” means mastery over the six kinds of meaning, such as name and the rest. “Mastery” means their elimination.

The Treatise says: When the bodhisattva thus enters the mental consciousness resembling the characteristics of meanings, the bodhisattva enters the imagined nature. By entering consciousness-only, the bodhisattva enters the dependent nature. How does the bodhisattva enter the perfected nature?

By eliminating the conception of consciousness-only. At that time, the bodhisattva eliminates the conception of meanings, so that nothing resembling any meaning arises anywhere. Therefore, the appearance resembling consciousness-only also does not arise.

The bodhisattva then abides without discriminating among any names or meanings, dwelling in direct realization corresponding with the dharmadhatu. At that time, the bodhisattva’s equal, nonconceptual wisdom regarding apprehender and apprehended arises; thus the bodhisattva awakens to and enters the perfected nature.

Explanation: Entering the mental consciousness resembling the characteristics of meanings means that all meanings apprehended are merely discriminations. Thus one awakens to and enters the imagined nature. “Awakening to and entering consciousness-only” means that this mental consciousness is included within consciousness-only, whereby one enters the dependent nature.

“Nothing resembling any meaning arises anywhere” means that no varieties resembling meanings arise. Even the varieties of consciousness-only do not arise. Why?

Because whenever the discrimination of consciousness-only arises, it itself becomes a meaning. Subsequently, one realizes suchness, which cannot be expressed in words but is known inwardly by oneself. At that time, for the bodhisattva, apprehender and apprehended are equal.

“Equal, nonconceptual wisdom arises” means that apprehending wisdom and the suchness that is its object are equal in substance, like space. There is no substance of apprehender or apprehended in which to abide, for apprehender and apprehended are not discriminated. Therefore, it is called nonconceptual, and one thereby enters the perfected nature.

“Abides without discriminating among any names or meanings” means that the names that exist, their number, and their distinctions are disclosed in a verse.

The Treatise says: A verse on this says:

Names of dharmas, persons, and meanings,

Names universal or restricted,

Impure, pure, and ultimate—

These are called distinct objects.

Explanation: Here, names of dharmas include form, feeling, the eye, and so forth. Names of persons include those who delight in the Buddha-Dharma and faithfully practice according to the teachings, and so forth. Furthermore, names of dharmas may also mean sutras and so forth.

Names of meanings are those that disclose meanings in dependence upon the Dharma. A universal name is, for example, “sentient beings”; a restricted name is the individual name possessed by each of those sentient beings. A name of nature is the root of a word.

“Impure” refers to names such as “ordinary being.” “Pure” refers to trainees, namely those who study the Buddha-Dharma. “Ultimate” refers to the universal characteristic of the dharmas taken as objects. In brief, there are ten kinds of names taken as objects by bodhisattvas.

A name of dharmas is, for example, “eye” and so forth. A name of a person is, for example, “I” and so forth. Furthermore, names of dharmas refer to the twelve divisions of the teachings.

Names of meanings refer to the doctrinal meanings of those twelve divisions. Universal names include all conditioned and unconditioned dharmas, and so forth. Restricted names include form, feeling, and so forth, up to and including space.

Names of nature are such as the letter A, the first letter, and the letter Ha, the last letter. “Impure” means ordinary beings and so forth. “Pure” means those who have seen the truths, namely those who perceive reality.

“Ultimate” means that the universal characteristics of all dharmas are objects. The objects of the two wisdoms—supramundane wisdom and subsequently attained wisdom—are the suchness of all dharmas and therefore all the characteristics of all dharmas. As in the ten bhumis, the universal characteristic of all meanings is the object apprehended by wisdom; therefore, these names are the spheres of the bodhisattvas.

The Treatise says: When the bodhisattva enters consciousness-only in this way, the bodhisattva enters the characteristics of the knowable. Through entering the characteristics of the knowable, the bodhisattva enters the Bhumi of Joy, skillfully penetrates the dharmadhatu, is born into the family of the Tathagatas, acquires a mind of equality toward all sentient beings, a mind of equality toward all bodhisattvas, and a mind of equality toward all Buddhas. This is the bodhisattva’s attainment of the path of seeing.

Explanation: To be born into the family of the Tathagatas means that the lineage of the Buddhas is not interrupted. To acquire a mind of equality toward all sentient beings means that, just as one wishes one’s own person to enter nirvana, one wishes the same for all sentient beings. Because of this mind, it is called a mind of equality toward all sentient beings.

A mind of equality toward all bodhisattvas means that they equally attain a profound, purified mind. A mind of equality toward all Buddhas means that, when abiding on this bhumi, one attains the Dharma-body of the Buddhas. Because one attains the Dharma-body, one attains a mind of equality toward all Buddhas.

Furthermore, a mind of equality toward all sentient beings means attaining equality of self and others. Just as one wishes one’s own suffering to end, one wishes the same for sentient beings. A mind of equality toward all bodhisattvas means joining the other bodhisattvas in acquiring a profound, purified mind and working for the benefit of sentient beings.

Acquiring a mind of equality toward all Buddhas means seeing no difference between the dharmadhatu of the Buddhas and oneself.

The Treatise says: Furthermore, why does one enter the contemplation of consciousness-only? It is to take the universal characteristic of dharmas as one’s object. It is so that, through the supramundane wisdom of shamatha and vipashyana and the subsequently attained wisdom concerning the various characteristics of consciousness, one may eliminate from the alaya-consciousness the causal characteristics and the seeds of all causal characteristics; increase and come into contact with the seeds of the Dharma-body; transform the basis; and give rise to all Buddha-dharmas. One enters the contemplation of consciousness-only in order to attain omniscient wisdom.

Explanation: “The wisdom of shamatha and vipashyana” means that shamatha and vipashyana are themselves called wisdom. Here there is the statement, “eliminate from the alaya-consciousness the causal characteristics and the seeds of all causal characteristics.” Here, “causal characteristics” means causes and conditions. That is, the alaya-consciousness contains the seeds of all defiled dharmas. “Characteristics” is further stated to disclose these seeds, since they are characteristics taken as objects. Thus this statement discloses that both the causes and the results of these seeds are eliminated.

The Treatise says: Furthermore, that subsequently attained wisdom sees all the consciousnesses arising within the alaya-consciousness, together with their natures and characteristics, as illusions and thus naturally remains free from error. Therefore, just as an illusionist is not deceived regarding magical displays, the bodhisattva is never deceived regarding any of the characteristics spoken of as causes and results.

Explanation: If nonconceptual wisdom eliminates obstructions and produces the Buddha-dharmas, what purpose does subsequently attained wisdom serve? Nonconceptual wisdom cannot explain the teachings concerning causes and results. Why?

Because it makes no discriminations. Therefore, subsequently attained wisdom is needed to expound those teachings concerning causes and results. It is never deceived, just as an illusionist is not deceived regarding magical displays.

All these things are produced by the alaya-consciousness and take the alaya-consciousness as their cause. “Among all the natures and characteristics of consciousness” means that they take the nature of consciousness as their cause and are therefore like magical displays. Subsequently attained wisdom is not deceived regarding them; hence it is said to remain free from error.

The Treatise says: Within this entry into the contemplation of consciousness-only, there are four samadhis that serve as supports for the four aids to penetration. How may these be seen? Through the four kinds of seeking.

Through the lesser acceptance that no external objects exist, one attains the Samadhi of Light, which supports the heat-stage aid to penetration. Through the superior acceptance, one attains the Samadhi of Increased Light, which supports the summit-stage aid to penetration. Through the four kinds of knowledge in accordance with reality, one enters consciousness-only and determines that external objects are nonexistent.

This is one portion of the samadhi that enters true reality, and it serves as the support for the acceptance conforming to the truths. The final samadhi eliminates the conception of consciousness-only; this is the support for the uninterrupted samadhi of the highest mundane dharma. The samadhis should be seen in this way.

They draw one near to penetration.

Explanation: Wherever one enters true reality, one attains the aids to penetration. Here, too, the roots of virtue that support the aids to penetration are disclosed. Because they are causes of the aids to penetration, they are called supports.

“Through the lesser acceptance that no external objects exist, one attains the Samadhi of Light” means that one’s inclination and aspiration regarding the nonexistence of external objects are slight and feeble. The wisdom realizing the nonexistence of external objects is called “light,” meaning illumination. Attaining the Samadhi of Light discloses the samadhi that supports the wisdom realizing the nonexistence of external objects.

In the superior acceptance that no external objects exist, acceptance here becomes one’s aspiration. Therefore, the Samadhi of Increased Light discloses the superior wisdom realizing the nonexistence of external objects, which is called “light.” “Samadhi” discloses the support of this wisdom realizing the nonexistence of external objects. Regarding the support for the acceptance conforming to the truths, the selflessness of dharmas is called “truth,” and acceptance of selflessness that conforms to it is the acceptance conforming to the truths.

How is this acceptance conforming to the truths accomplished? By determining that no external object exists and that the apprehender also does not exist. One should know that, when abiding in this conforming acceptance, one experiences the joy of drawing near to penetration at the stage of direct realization.

The Treatise says: Thus, by entering the bhumis and entering consciousness-only, the bodhisattva attains the path of seeing. How does the bodhisattva initiate the path of cultivation? In accordance with the ten bhumis as they have been established, the bodhisattva takes as objects the universal characteristics of the Dharma presented throughout all the sutras and, through supramundane wisdom and subsequently attained wisdom, constantly cultivates shamatha and vipashyana for immeasurable hundreds of thousands of kotis of nayutas of kalpas, transforms the basis, and attains the three Buddha-bodies. Such is the cultivation.

Explanation: “In accordance with how they have been established” means that the bhumis are taught in the Sutra of the Ten Bhumis in order to establish them. “Taking the universal characteristics of the Dharma as objects” means taking a single characteristic as the object, rather than taking each sentence separately. “Supramundane” refers to nonconceptual wisdom.

“Subsequently attained” refers to the wisdom of establishment. Yet this, too, cannot be called mundane. Why?

Because it is not accumulated and perfumed by the mundane, but neither is it entirely supramundane, since it conforms to mundane activity. Therefore, it cannot definitively be said to have a single character. “Transforms the basis” means that the basis is transformed through wisdom taking these universal characteristics as its objects.

“To attain the three Buddha-bodies” means that one cultivates so as to attain the three Buddha-bodies.

The Treatise says: What differences are there between a shravaka’s entry into direct realization and a bodhisattva’s entry into direct realization? The shravaka’s direct realization differs from the bodhisattva’s direct realization in ten ways. First, there is a difference in the object, because the Mahayana Dharma is the object.

Second, there is a difference in what sustains one, because one is sustained by the provisions of great merit and wisdom. Third, there is a difference in what is penetrated, because one penetrates the selflessness of persons and dharmas. Fourth, there is a difference concerning nirvana, because one embraces non-abiding nirvana.

Fifth, there is a difference in the stages, because one gains liberation in reliance upon the ten bhumis. Sixth, there is a difference in purification, because one eliminates the afflictions and purifies the Buddha-land. Seventh, there is a difference in attaining a mind that regards oneself and all sentient beings equally, because one ceaselessly performs practices that bring sentient beings to maturity.

Eighth, there is a difference in birth, because one is born into the family of the Tathagatas. Ninth, there is a difference in manifestation, because one manifests at all times within the great assemblies of the Buddhas. Tenth, there is a difference in the result, because one perfects immeasurable meritorious qualities, such as the ten powers, the fearlessnesses, and the unique Buddha-dharmas.

Explanation: The difference concerning nirvana is that the bodhisattva embraces non-abiding nirvana, whereas the shravaka does not. The difference in purification is that the bodhisattva eliminates the afflictions and their habitual tendencies and purifies the Buddha-land, whereas the shravaka does not.

The Treatise says: A verse on this says:

Investigate names and meanings

As mutually being guests.

Investigate both as mere representations;

The two designations are likewise so.

From this comes knowledge in accordance with reality:

The three discriminations are without meaning.

If one sees that they do not exist,

One enters the three non-natures.

Explanation: Concerning entry into true reality, the verse says, “Investigate names and meanings as mutually being guests.” This means that a name is a guest with respect to its meaning, and the meaning is likewise a guest with respect to its name; each has its own distinct characteristic. “Investigate” means that one should see this while the mind is concentrated. “Investigate both as mere representations; the two designations are likewise so” means that meanings possess no essential natures or distinctions.

One should therefore know that essential natures are merely designations and distinctions are merely designations. “From this comes knowledge in accordance with reality” means that, through the four kinds of investigation as causes, the four kinds of knowledge in accordance with reality arise. “The three discriminations are without meaning” means that one sees no meaning within the three discriminations.

They are called discriminations because they are discrimination of essential nature and discrimination of distinction. “If one sees that they do not exist, one enters the three non-natures” means that, because meanings do not exist, discrimination also does not exist. Why?

If the discriminated meanings existed, discrimination could arise by taking them as objects. Because those meanings do not exist, discrimination cannot exist either. One should know that, through this principle, entry into the three is entry into the three natures.

By seeing names and meanings as mutually being guests, one enters the imagined nature in which names and meanings are each distinct. If one sees that the designated essential natures and designated distinctions of names are merely discrimination, one enters the dependent nature. When even the consciousness that performs this discrimination is not seen, one enters the perfected nature.

These are called the three kinds of entry.

The Treatise says: There is also a verse of instruction, as stated in the Treatise on the Distinctions of Contemplative Practice:

Within the concentrated mind, the bodhisattva

Perceives those images of the mind.

Eliminating conceptions concerning meanings,

One contemplates only one’s own conceptions.

When the mind thus abides within,

The known and apprehended do not exist.

Then there is no apprehender,

And one realizes nonexistence.

Explanation: This verse of instruction is further given to enable entry into contemplation. “The bodhisattva perceives images of the mind” means perceiving that the images resembling those teachings and meanings are merely one’s own mind. Who perceives them?

The bodhisattva. Where are they perceived? Within the concentrated mind, that is, within samadhi.

“Eliminating conceptions concerning meanings, one contemplates only one’s own conceptions” means that, within the concentrated mind, the characteristics of meanings do not arise; one knows that the characteristics of teachings and meanings that appear are merely one’s own mind. “When the mind thus abides within” means that, if the mind thus abides in the nonexistence of meanings, the mind abides within mind itself. “The known and apprehended do not exist” means clearly knowing that the meanings apprehended are nonexistent.

“Then there is no apprehender” means that, since the apprehended meanings do not exist, the apprehending mind as apprehender cannot exist either. “One realizes nonexistence” means that, when neither apprehender nor apprehended exists, one is said to realize suchness, for suchness cannot be apprehended.

The Treatise says: There is also a separate verse concerning direct realization, as stated in the Mahayana Sutra Ornament Treatise:

The bodhisattva is fully endowed with boundless

Provisions of merit and wisdom.

Having skillfully reached certainty through reflection on the Dharma,

Cognition that understands the classes of meanings then arises.

Knowing that those meanings are mental consciousness,

One abides in their own meaning within mind-only.

Having thus directly realized the dharmadhatu,

One therefore leaves behind the two kinds of characteristics.

Because one knows that nothing exists outside the mind,

One knows that the mind itself is also nonexistent.

The wise, understanding that both are absent,

Abide in the nondual dharmadhatu.

The wise, through the power of nonconceptual wisdom,

Constantly and universally practice in conformity with equality.

The dense mass of evils among the knowable

Is removed like poison by a great antidote.

The Muni skillfully expounds the true Dharma,

Establishing the rooted mind within the dharmadhatu.

Having known that the activity of recollection is mere discrimination,

The wise swiftly reach the far shore, the ocean of qualities.

Explanation: There is also a verse concerning entry into direct realization, as stated in the Mahayana Sutra Ornament Treatise. Whatever is extremely difficult to understand is disclosed in the verse. “Boundless” means that it is exceedingly difficult to cross to the further shore.

When one speaks of the boundless, it does not mean that there is no shore or boundary; it is called boundless because of its vast extent. The same applies here. What are called provisions?

Merit and wisdom. Here, generosity and the other first three paramitas are the provisions of merit. Prajnaparamita is the provision of wisdom.

Regarding the paramita of diligence, diligence directed toward wisdom belongs to the provisions of wisdom, whereas diligence directed toward merit belongs to the provisions of merit. The dhyana paramita likewise has two kinds. When it takes the four immeasurables as its objects, it is a provision of merit; in other cases, it is a provision of wisdom.

One who possesses these provisions is said to have skillfully reached certainty concerning the provisions among the bodhisattva dharmas, because one relies upon the subsequent power of samadhi. The dharmas constituting the provisions are skillfully ascertained, and not anything else. “Cognition that understands the classes of meanings then arises” means that the understanding of meanings all takes mental consciousness as its cause.

“One abides in their own meaning within mind-only” means that, by knowing those meanings to be merely mental consciousness, one abides immediately in one’s own mind, where appearances resembling meanings manifest. In this way, one has directly realized the dharmadhatu. “One therefore leaves behind the two kinds of characteristics” means that, after knowing that appearances resembling meanings are one’s own mind, one at that very time leaves behind apprehender and apprehended and realizes suchness.

Entry and realization are likewise attained in this way. The meaning will now be disclosed: “Because one knows that nothing exists outside the mind, one knows that the mind itself is also nonexistent” means that no object of cognition exists apart from the mind. Because that object does not exist, the cognizing mind also does not exist.

Knowing that these two do not exist, the bodhisattva abides within the nondual dharmadhatu, that is, apart from mind and meanings. “The power of nonconceptual wisdom” is the power of wisdom free from discrimination. “Practice in conformity with equality” means performing all activities in conformity with equality.

One sees sutras and all other dharmas as equal, like space. “Universally” means seeing both internal and external dharmas in this way. “Constantly” means at all times.

“The dense mass of evils” refers to the causes of defiled dharmas, which are called dense because they are difficult to disentangle. “Mass of evils” means that its substance consists of the essential nature perfumed by defiled dharmas. “The Muni skillfully expounds the true Dharma, establishing the rooted mind within the dharmadhatu” means using the mind to abide in the rooted mind.

If that mind takes the suchness of the mind as its object, it is a rooted mind. Just as one takes as one’s object the true teachings of the Tathagata—complete and lacking nothing, combined into a single characteristic—one should know this to be nonconceptual wisdom. “Having known that the activity of recollection is mere discrimination” means that, having abided in this rooted mind and wishing to expound the true Dharma, one recollects various meanings through subsequently attained wisdom.

One also knows that this activity of recollection is merely discrimination. Therefore, through these two wisdoms—nonconceptual wisdom and subsequently attained wisdom—the bodhisattvas swiftly reach the further shore of the Buddha’s fruition. To gather together the meanings of this verse: the first stanza explains the path of provisions; the second explains the meaning of the path of preparation; the third explains the meaning of the path following the path of seeing; the fourth explains the meaning of the path of cultivation; and the fifth explains the meaning of the ultimate path.

Here ends the explanation of the characteristics of the knowable.