攝大乘論釋論

The supreme characteristics and supreme discourse of the higher training in wisdom, 8-2

The Treatise says: Because of differences in their arising, the wisdom of non-discriminating expedient means is of three kinds: that arising from causes and conditions, that brought forth through guidance, and that arising from constant cultivation. Non-discriminating wisdom is also of three kinds: contented, non-inverted, and free from conceptual proliferation, because each is non-discriminating. Subsequently attained non-discriminating wisdom is of five kinds: realization, recollection, establishment, integration, and fulfillment at will; these reveal its distinctions.

Explanation: Because of differences in their arising, there are these three kinds of non-discriminating expedient means: causes and conditions, guidance, and constant cultivation. They may arise through the power of the lineage, or through the power of constant cultivation in the present. Among these, the power of the lineage means arising from a cause.

The power of constant cultivation means the efficacy of resolute practice in the present body, rather than arising from a cause. “Contented, non-inverted, and free from conceptual proliferation, because each is non-discriminating” means the following. Contented non-discrimination is the conviction that one has fully comprehended the ultimate essence of learning and reflection; because one considers them complete, one discriminates no further.

It is therefore called contented non-discrimination. Having reached the culmination of the stages of learning and reflection, one believes that one has arrived at the ultimate end. This bodhisattva, while remaining at the stage of an ordinary being, gives rise to a sense of satisfaction and thinks, “The work of learning and reflection extends only this far.” For this reason it is called contented non-discrimination.

Furthermore, it should be known that there is also worldly contented non-discrimination: upon attaining the Summit of Existence, one regards it as nirvana and gives rise to contentment, thinking that no state lies beyond it. It is therefore called contented non-discrimination. Non-inverted non-discrimination is that of the shravakas and others.

Because the shravakas realize reality, they acquire the four forms of non-inverted knowledge, such as knowledge of impermanence, and no longer form inverted discriminations concerning the four inverted characteristics, such as permanence. Non-discrimination free from conceptual proliferation is that of the bodhisattvas. Because bodhisattvas know that all dharmas, even bodhi, are free from conceptual proliferation and discrimination, they discriminate no further.

“Free from conceptual proliferation” means that any words spoken about it transcend worldly knowledge. This wisdom cannot be expressed in language, nor can it be known by worldly knowledge. Furthermore, subsequently attained non-discriminating wisdom has five distinctions: realization, recollection, establishment, integration, and fulfillment at will.

These reveal the five distinctions of realization, recollection, establishment, integration, and fulfillment at will. Here, the revelation of realization means that once one has realized, one then declares, “I have realized.” “Revelation” means knowing with certainty. The revelation of recollection means that after emerging from samadhi, one recollects and says, “I have realized non-discrimination.” The revelation of establishment means explaining to others in accordance with what one has realized.

The revelation of integration means forming all dharmas into a single whole. Wisdom takes their general characteristic as its object, and through this contemplative wisdom one attains transformation of the basis. The revelation of fulfillment at will means that through this transformation of the basis, fulfillment at will is manifested, for one has mastery over all things according to one’s mental intention.

Through this mastery, if one wishes to turn earth into gold and so forth, it is accomplished. Because fulfillment at will is manifested, it is called the revelation of fulfillment at will. Why is this?

Because the sutra says that non-discriminating wisdom is established through revelation and fulfillment at will. Because the causes and conditions for its establishment have not yet been explained, verses are again used to reveal them.

The Treatise says: There are also other verses establishing non-discriminating wisdom:

Ghosts, animals, humans, and gods,

Each perceive according to their kind.

Their thoughts and minds are all different;

Thus know that the object is not established.

The past and dreams,

Together with the two kinds of images,

Take nonexistence as their object,

Yet their cognition of those objects occurs.

If the object were established as a cognitive domain,

There would be no non-discriminating wisdom.

If this wisdom did not exist,

Buddhahood could not be attained.

Bodhisattvas attain mastery,

And therefore mastery according to their wishes.

Just as they may wish earth to become gold,

So too is it for those who have attained samadhi.

Those accomplished in contemplative practice,

The wise who have attained quiescence,

Contemplate all dharmas,

And they appear according to the contemplated meaning.

When wisdom functions without discrimination,

No object whatsoever appears.

One then knows that no object exists,

And consciousness itself does not exist.

Explanation: Here, “Ghosts, animals, humans, and gods, each perceive according to their kind” means that animals see water, hungry ghosts see dry highlands, humans see filthy excrement, and pigs see something clean. What humans regard as clean food and drink, the gods regard as unclean. This reasoning reveals that different classes of beings perceive a single thing differently according to their respective consciousnesses.

Therefore, know that the object has no real existence, and thus what they apprehend is not established. If so, if the object has no real existence, must consciousness arise without taking an object as its condition? Answer: There are also cases in which consciousness arises without taking a real object as its condition, such as dreams and the past and future.

To cognize what is unreal is to cognize consciousness’s own essence. The same applies to images in a mirror and images in samadhi. Next, this is revealed through verses.

The verse speaks of the past and so forth, and of dreams; the latter half of the verse explains the former half. The sequence should be understood in the same way. Because what is cognized is unreal, there is no real object of cognition.

Yet it is not that there is no cognition at all; rather, consciousness cognizes itself. That is, one’s own mind becomes the object that is cognized. The past, the future, dreams, and the two kinds of images should be understood successively in this way.

“If the object were established as a cognitive domain, there would be no non-discriminating wisdom.” If the object possessed an intrinsic nature, there would be no non-discriminating wisdom. If you say that there is no non-discriminating wisdom, what fault would follow? If this wisdom did not exist, Buddhahood could not be attained.

If non-discriminating wisdom did not exist, Buddhahood could not be attained. Therefore, it must certainly exist. “Bodhisattvas attain mastery” means that, having acquired the power of mastery, they possess mastery of resolute understanding.

Because they attain mastery according to their wishes, whatever they intend comes to pass. Thus, if they wish earth and other things to become gold and so forth, they become so. “So too is it for those who have attained samadhi” means those who have attained samadhi and the shravakas.

“Those accomplished in contemplative practice” means those who have accomplished vipashyana. “The wise” means the bodhisattvas. “Those who have attained quiescence” are those who have attained samadhi.

“Contemplate all dharmas, and they appear according to the contemplated meaning” means that when bodhisattvas contemplate and recollect the meanings of the dharmas in the sutras in such and such a way, those meanings appear according to their contemplation and recollection. When they recollect the Buddha, the meaning of Buddha within those dharmas appears according to their contemplation. Meanings such as form, feeling, and so forth likewise appear in this way.

“When wisdom functions without discrimination, no object whatsoever appears” means that when wisdom is properly functioning without discrimination, no object whatsoever appears; one therefore knows that no object exists. Because no object exists, consciousness also comes to be nonexistent. We shall now explain the nonexistence of this consciousness.

“And consciousness itself does not exist” means that since the object of consciousness does not exist, the consciousness that cognizes it cannot be established. Therefore, the nonexistence of the object should be understood in this way. This has already been fully explained in the section on characteristics.

The Treatise says: Prajnaparamita is not different from non-discriminating wisdom. As the sutra says: Having abided in Prajnaparamita, a bodhisattva cultivates the paramitas to perfection through the correspondence of non-abiding. How are they perfected through the correspondence of non-abiding?

It means remaining far removed from five kinds of abiding place: 1. Remaining far removed from the non-Buddhist view that apprehends a self. 2. Remaining far removed from the discriminations of bodhisattvas who have not perceived reality. 3.

Remaining far removed from the two extremes of samsara and nirvana. 4. Remaining far removed from the notion that merely eliminating the afflictive obstructions is sufficient. 5. Remaining far removed from abandoning the work of benefiting sentient beings and abiding in nirvana without remainder.

Explanation: This non-conceptual wisdom is precisely the prajnaparamita. Why is this so? As the sutra says: Having abided in the prajnaparamita, one is in accord with non-abiding.

Thus, in order that this meaning may be understood, the words of the sutra are used to reveal it. By thus abiding and not abiding in accordance with it, one perfects all the paramitas. One remains far removed from the self-grasping of non-Buddhist practitioners.

Non-Buddhist practitioners who abide in prajna harbor attachment to a self, thinking, “I abide in prajna; this is prajna.” Because bodhisattvas remain far removed from such a mark of abiding held by non-Buddhist practitioners, they are able to abide in the prajna that accords with non-abiding. One remains far removed from the conceptual discrimination of bodhisattvas who do not perceive reality. That is, if bodhisattvas do not perceive reality, then within the non-conceptual prajnaparamita they again discriminate, saying, “This is the prajnaparamita.” Because there is no such discrimination, it is called accordance with non-abiding.

One remains far removed from the two extremes of samsara and nirvana. That is, worldly beings abide on the side of samsara, while shravakas abide on the side of nirvana. Bodhisattvas are not like this; they abide in neither of these two extremes.

This is accordance with non-abiding. One remains far removed from the notion that merely eliminating the afflictive hindrances is sufficient. Shravakas, for example, regard merely eliminating the afflictive hindrances as sufficient.

Bodhisattvas are not like this. For this reason, it is said that bodhisattvas practice in accordance with non-abiding. One remains far removed from abandoning the benefiting of sentient beings and abiding in nirvana without remainder.

Bodhisattvas are not like this; they do not abide in the abode of the shravakas. This is accordance with non-abiding. There are five distinctions between the wisdom of shravakas and the wisdom of bodhisattvas, which will now be explained.

The Treatise says: What differences are there between this wisdom of the shravakas and the wisdom of the bodhisattvas? There are five differences: 1. The difference of non-conceptuality, meaning that there is no conceptual discrimination concerning the skandhas and other dharmas. 2. The difference of having no limitation, meaning that, by penetrating suchness, one enters all modes of knowledge and liberates all sentient beings without limitation. 3. The difference of non-abiding, meaning that one enters non-abiding nirvana. 4. The difference of being ultimate, meaning that one proceeds toward nirvana without remainder yet is never exhausted. 5. The difference of being unsurpassed, meaning that one reaches the highest point, beyond which there is no superior vehicle.

The five distinctions of wisdom

Take great compassion as their essence.

The fruits within and beyond the world—

Know that they are not far apart.

Explanation: Here, the difference of non-conceptuality means that shravakas take the skandhas and so forth as objects and thereby give rise to discriminating wisdom. The wisdom of bodhisattvas gives rise to no discrimination concerning the skandhas and so forth. The difference of having no limitation means that, because they penetrate the twofold selflessness of persons and dharmas, there are no divisions or limitations.

Bodhisattvas give rise to wisdom concerning all that is to be known, whereas shravakas know only the truth of suffering and so forth. Bodhisattvas act for sentient beings without limitation, seeking bodhi for the sake of all sentient beings, whereas shravakas act only for their own benefit. The difference of non-abiding means that bodhisattvas attain nirvana with no fixed abode, unlike shravakas.

The difference of being ultimate means that, within the realm of nirvana without remainder, the nirvana of shravakas comes to an end, whereas the nirvana of bodhisattvas does not. The difference of being unsurpassed means that there is a vehicle superior to the Shravaka Vehicle, whereas there is no vehicle superior to the bodhisattvas’ Mahayana. These are the distinctions.

The verse reveals the meaning of these five distinctions of wisdom. “The fruits within and beyond the world” means that the Realms of Form and Formlessness are worldly fruits, while the attainments of shravakas and others are supramundane fruits.

The Treatise says: If bodhisattvas have perfected the meritorious fruits of the trainings in higher discipline, higher mind, and higher wisdom, and have gained mastery over all benefit and welfare, why is it still plainly seen that some sentient beings undergo the sufferings of poverty? It is because they see that those sentient beings have karmic hindrances obstructing such benefit and welfare. It is because they see that, if pleasant fruits were bestowed upon them, those fruits would obstruct the arising of wholesome dharmas.

It is because they see that the absence of benefit and welfare causes disenchantment to arise in the present. It is because they see that, if such fruits were obtained, they would become causes for accumulating unwholesome dharmas. It is because they see that, if such fruits were obtained, they would become causes of affliction for immeasurable other sentient beings.

For these reasons, sentient beings are plainly seen to undergo suffering and distress. A verse concerning this says:

Seeing karma obstructing what is present,

The accumulation of evil, and the affliction of others,

Know that such sentient beings

Do not receive the bodhisattvas’ gifts.

Explanation: Bodhisattvas have attained mastery. Yet, for these reasons, although they possess great compassion, they do not bestow wealth and happiness upon sentient beings. This meaning will now be explained.

Here, “seeing the karmic hindrances of sentient beings” means that these sentient beings possess karmic hindrances that obstruct the bodhisattvas’ spiritual power and hinder the bodhisattvas’ wisdom. Thus, although the bodhisattvas are capable, upon seeing this they maintain equanimity toward those beings’ poverty and suffering. This may be understood clearly through the analogy of hungry ghosts seeing the water of a river.

A river contains water, and if one wishes to drink it, no one prevents one from doing so. Yet hungry ghosts, because of their own evil karma, are unable to drink it. So it is here as well: the river represents the bodhisattva, wealth represents the water, and the hungry ghosts represent sentient beings.

Just as with that water, these sentient beings are unable to enjoy and make use of wealth. This is the meaning.

“Because they see that happiness obstructs the arising of wholesome qualities” means that there are also other persons who, although free of karmic hindrances, give rise to wholesome dharmas within their continua when they encounter bodhisattvas. If these persons were given the fruits of enjoying wealth and happiness, the arising of their wholesome qualities would cease. The bodhisattvas reflect: “It is better to let them remain poor and suffering so that they may continue to give rise to wholesome qualities.” For this reason, they do not bestow wealth and happiness upon them.

“Because they see disenchantment arising in the present” means that there may also be persons in whom disenchantment is presently manifest. Seeing their poverty and suffering, the bodhisattvas understand that, amid wholesome and unwholesome conditions, they will give rise to even stronger disenchantment in the present. Therefore, they do not bestow wealth and happiness upon such sentient beings.

“Because they see that the fruits of undergoing that suffering increase the causes of unwholesomeness” means that there are also persons who, while impoverished, are unable to accumulate unwholesome dharmas. Seeing this, the bodhisattvas think: “It is better to let them remain poor and suffering than to allow them to perform unwholesome deeds.” Therefore, they do not bestow wealth and happiness upon them.

“Because they see that, upon obtaining such fruits, those persons would create causes of affliction for immeasurable other sentient beings” means that there are also persons who, upon obtaining great fruits, would cause suffering and distress to immeasurable sentient beings. Therefore, it is better for a single person to undergo poverty and suffering than for immeasurable sentient beings to be afflicted. For this reason, the bodhisattvas do not bestow wealth and happiness upon them.

The verse reveals meanings such as these. Here, because of karmic hindrances, because wholesome roots are being produced, because wholesomeness is presently manifest, because unwholesomeness would be accumulated, and because sentient beings would be afflicted, bodhisattvas, seeing such circumstances, do not bestow wealth and happiness. These meanings are expressed in the verse by “karma obstructing what is present, the accumulation of evil, and the affliction of others.” From these words, the other meanings may be understood. This concludes the explanation of the training in higher wisdom.

Chapter Nine: The Supreme Words on the Supreme Characteristic of Quiescence

The Treatise says: Thus the supreme characteristic of the training in higher wisdom has been explained. How, then, may the supreme characteristic of quiescence be understood? The quiescence of bodhisattvas is nirvana with no fixed abode, for they relinquish the afflictions without abandoning samsara, and it has the transformation of the basis as its characteristic. Here, samsara is the defiled aspect of the dependent nature, while nirvana is the purified aspect of the dependent nature. The basis is the dependent nature possessing both aspects. The transformation of the basis occurs when the antidote to the dependent nature arises: the defiled aspect is extinguished, and the purified aspect becomes manifest.

Explanation: The characteristic of nirvana with no fixed abode is precisely to relinquish the afflictions without abandoning samsara. Its characteristic is the transformation of the basis together with that upon which it depends. This means that when abiding in this transformation, one does not allow the afflictions to remain, yet one does not abandon samsara. The defiled aspect is called the dependent nature, while the purified aspect is called nirvana. These two aspects are therefore that upon which it depends. The transformation of the basis is accomplished herein. This is because, when the antidote arises herein, the defiled aspect no longer functions, while the purified aspect functions.

The Treatise says: Furthermore, this transformation of the basis may be summarized as six kinds: First is transformation through increasing strength and diminishing capacity. Through the power of faith and understanding, one abides in the perfuming of hearing; because one possesses shame and moral dread, the afflictions manifest only slightly or do not manifest. Second is transformation through penetration.

This means that, for bodhisattvas who have entered the grounds up through the sixth ground, the real manifests before them while the unreal does not manifest. Third is transformation through cultivation. This means that, up through the tenth ground, none of the obstructive characteristics manifests, while suchness manifests.

Fourth is the transformation of the perfected fruit. None of the characteristics of obstruction manifests, and utterly pure suchness manifests, because mastery over all characteristics has been attained. Fifth is inferior transformation.

This means transformation into an inferior state: because the sravakas penetrate the non-self of persons, they turn away entirely from samsara and abandon samsara. Sixth is transformation into vastness. This means that, because bodhisattvas penetrate the non-self of dharmas, they see samsara itself as quiescent; they extinguish the afflictions without abandoning samsara.

What fault would there be if bodhisattvas underwent the inferior transformation? The fault would be that they would not consider the welfare of sentient beings. The Dharma of bodhisattvas must surpass the inferior vehicle; that is, they must transcend the inferior level.

It would be a fault if their liberation were the same as that of its followers. What merit do bodhisattvas acquire through transformation into vastness? Within the dharmas of samsara, by transforming their own basis into a basis, they attain mastery of the body and, throughout all courses of samsara, manifest every kind of body.

By many skillful means they tame beings and establish those who have been tamed in worldly rewards and in the Three Vehicles. This is their merit.

Explanation: This transformation of the basis is again of six kinds. Transformation through increasing strength and diminishing capacity means that the defiled perfumings within the alaya-consciousness have their capacity to produce defilement diminished, while the strength of the antidote is increased. Thus one attains transformation while abiding on the ground of practice through understanding.

This means that, because the basis has been transformed through the power of abiding in the perfuming of hearing, if the afflictions manifest, one feels shame and moral dread concerning them; consequently, the perfuming produced by the manifestation of the afflictions is faint and slight. In transformation through penetration, the real and the unreal manifest in turn. This means that, precisely upon entering a ground, this becomes the cause for the manifestation of the real, and therefore the basis is immediately transformed.

At times, upon emerging from contemplation, this becomes the cause for the manifestation of the unreal. This condition persists through the sixth ground. Transformation through cultivation means that one should understand it as occurring amid remaining obstructions.

Because none of their characteristics manifests again for this bodhisattva, the transformation of the basis is attained. This transformation of the basis continues through the tenth ground. In the transformation of the perfected fruit, all obstructions no longer obstruct.

This means that none of the obstructions of this bodhisattva manifests; there is no obstruction whatsoever. The bodhisattva sees utterly pure suchness and attains mastery over all characteristics, and therefore attains the basis. Through attaining such mastery over characteristics, the bodhisattva can perform at will all deeds that benefit sentient beings.

Transformation into vastness means that, because samsara is seen as quiescent, the afflictions are thereby extinguished, and there is nothing that can be called abandonment. The afflictions alone do not defile, because one remains amid defilement without being defiled. What merit is there in not abandoning samsara?

Through this vast transformation of the basis, bodhisattvas transform their own basis and thereby attain mastery over all dharmas. Throughout all courses of samsara, they manifest bodies identical to those of sentient beings and, employing every skillful means, tame them and establish sentient beings in prosperity and happiness and in the Three Vehicles. This is their merit.

Here, prosperity and happiness are worldly rewards.

The Treatise says: Here are verses concerning the transformation of the basis:

For ordinary beings, the real is concealed,

And all that is false manifests.

Bodhisattvas are free from falsity,

And all that is real manifests.

One should know what manifests and what does not:

The real and the unreal.

Once this basis has been transformed,

There is liberation according to one’s will.

When wisdom of the equality

Of samsara and nirvana arises,

Samsara itself is nirvana;

Such is what that person attains.

Thus, with regard to samsara,

There is neither abandonment nor non-abandonment.

And with regard to nirvana,

There is neither attainment nor non-attainment.

Explanation: These verses are spoken to clarify the transformation of the basis. Just as, for ordinary beings, ignorance conceals the real and the false manifests—that is, the various characteristics of sentient beings—so, for noble beings, the real manifests and the various characteristics of sentient beings are relinquished. This is attained by eliminating false ignorance.

One should understand the manifestation and non-manifestation of the real and the unreal as follows: false discrimination does not manifest, while the accomplished true nature manifests. This is called the transformation of the basis. In the transformation of the basis, the false does not function, while the real functions.

This is liberation in correspondence with reality. It is called liberation according to one’s will because one attains liberation in whatever one wishes to accomplish. It is unlike the ultimate nirvana of the sravakas, which is like that of a person whose head has been severed.

Having attained such liberation, wisdom regarding the equality of samsara and nirvana arises; that is, with respect to samsara and nirvana, the wisdom of their equality arises. It is said that these two are not different from each other. Yet if samsara and nirvana still existed at that time, how could equality be attained?

The afflictions constitute samsara. The dharmas of affliction are without self. Bodhisattvas penetrate this truth, and when the wisdom of non-self arises, they see that all those dharmas are nonexistent.

All states of existence in samsara are thereby nirvana, for they see the dharmas of samsara themselves as the quiescence of nirvana. If so, what is attained? Thus, with regard to samsara, there is neither abandonment nor non-abandonment.

There is non-abandonment because all states of existence in samsara are themselves nirvana. Nor is there non-abandonment, because they are abandoned. Since one is undefiled amid them, they are seen as nonexistent.

If this is attained, then with regard to nirvana there is likewise neither attainment nor non-attainment. Since those dharmas are not different from nirvana, there is no attainment. Since those dharmas are seen as quiescent and as no different from nirvana, neither is there non-attainment.

This concludes the explanation of the quiescence of the fruit of training.

Supreme Characteristic of Wisdom, Supreme Teaching 10–1

The Treatise says: Thus the supreme characteristic of quiescence has been explained. How, then, is the supreme characteristic of wisdom to be understood? Because there are three kinds of Buddha-body, one should know that these constitute the supreme characteristic of wisdom.

The three bodies are the essential-nature body, the enjoyment body, and the transformation body. Of these, the essential-nature body is the Dharma-body of the Tathagata, because it is the basis for mastery over all dharmas. The enjoyment body manifests in the great assemblies of the Buddhas.

Taking the Dharma-body as its basis, it enjoys within pure Buddha-realms the rewards of the Mahayana Dharma. The transformation body likewise takes the Dharma-body as its basis. Abiding in the Tusita Palace, it manifests descent and birth, the enjoyment of sensual pleasures, renunciation of the household life, the seeking out of non-Buddhist teachers, the practice of austerities, perfect awakening to bodhi, the turning of the Dharma wheel, and entry into Great Nirvana.

Explanation: Here, in explaining the distinguished characteristic of wisdom, the three bodies are used to reveal the distinguished characteristic of wisdom. The self-nature body is the basis upon which mastery over all dharmas depends. The enjoyment body is as previously explained: taking the self-nature body as its basis, the great assemblies of Buddhas manifest pure Buddha-fields; as the cause of the Mahayana Sutra teachings, they experience the bliss of the Dharma, taking this body as their basis.

There is also another meaning: because they enjoy pure Buddha-fields and experience the bliss of the Dharma, they take this body as their basis. As for the transformation body, from the descent from Tushita Heaven until entry into nirvana, it manifests that it shares the same condition as gods and humans, taking this body as its basis.

The Treatise says: Here there is an Uddana verse as follows:

Characteristics, attainment, and mastery,

Basis together with sustaining,

Distinctions, virtues, profound depth,

Recollection and activity explain the Buddha-bodies.

What are their characteristics? Briefly stated, the Dharma-bodies of the Buddhas have five characteristics. First is the characteristic of transformation of the basis. This means that the defiled aspect of all obstructions within the dependent nature ceases, thereby bringing liberation from all obstructions and the immediate presence of mastery over all dharmas, because the purified aspect of the dependent nature becomes manifest.

Second is the characteristic of the essential nature of the pure dharmas. Through the perfection of the six paramitas, the ten masteries are attained. These are mastery over lifespan, mastery over mind, and mastery over necessities, through the perfection of Dana Paramita; mastery over karma and mastery over birth, through the perfection of Shila Paramita; mastery over resolute understanding, through the perfection of Kshanti Paramita; mastery over vows, through the perfection of Virya Paramita; mastery over spiritual powers, encompassing the five superknowledges, through the perfection of Dhyana Paramita; and mastery over wisdom and mastery over Dharma, through the perfection of Prajna Paramita.

Third is the characteristic of nonduality. This means that existence and nonexistence have no dual characteristic. All dharmas are without anything that can be possessed. This characteristic of emptiness is not mere nonexistence. The conditioned and the unconditioned have no dual characteristic. It is not produced by karma and afflictions, yet appears as though produced, because mastery is manifested; therefore, unity and difference have no dual characteristic. Within it, the basis of all Buddhas is without distinction, yet immeasurable bodies continuously realize perfect enlightenment. Therefore, there are verses here as follows:

Because there is no grasping at self,

Their basis is without distinction.

Realizing it successively, before and after,

Distinctions are spoken of through provisional names.

The nature of practice is not empty;

Complete, beginningless, and without difference.

It is neither one nor many,

Because its basis is stainless.

Fourth is the characteristic of permanence. This means that purified suchness is its characteristic. Because their original vows guide their Buddha-activities, these never cease.

Fifth is the characteristic of inconceivability. This state of purified suchness can be known only through personal realization. Nothing in the world can serve as an analogy for it, because it cannot be conceptualized.

Explanation: In this Uddana verse, characteristics, attainment, and so forth are taught. Among these, “characteristics” refers to the characteristics of the Dharma-body, of which there are five kinds.

The characteristic of transformation of the basis means that every defiled aspect of the obstructions within the dependent nature ceases. Because the defiled aspect of the dependent nature ceases, liberation from all obstructions is attained, and mastery over all dharmas becomes immediately present. The purified aspect of the dependent nature becomes manifest because, through attaining mastery over all dharmas, one aspect of the purified nature within the dependent nature is revealed.

The characteristic of the essence of the pure dharmas means that, because the six paramitas have been perfected, the ten kinds of mastery of the Dharma-body are attained. This is the essence of the pure dharmas. Among these, mastery over lifespan means that however long one wishes to live, one can manifest accordingly. Mastery over mind means that, for as long as one dwells in the world, one is not defiled by birth and death. Mastery over the necessities of life means that, regarding food, dwelling, other means of livelihood, and so forth—the ten kinds of necessities—the Buddhas obtain them all according to their intentions. This results from the perfection of Dana Paramita. As the verse says:

Whatever the bodhisattvas contemplate,

Whether pure or impure,

All of it becomes wholesome—

This is mastery of intention.

Mastery over karma and mastery over birth arise because the perfection of Sila Paramita is the cause, while birth is its result. Furthermore, through this, bodily and verbal karma function with mastery: when the intention arises, that karma becomes manifest. Mastery over birth means functioning freely with regard to one’s place of birth: among the wholesome and unwholesome paths of samsara, wherever one wishes to be born, one is immediately born there.

Sila as cause is karma; the result of Sila is called birth. Through this principle, mastery is thereby revealed. Mastery of confident understanding is attained through the perfection of Kshanti Paramita; therefore, all dharmas turn according to the mind, and whatever is desired—indeed, every undertaking—is accomplished.

Mastery of vows is the perfection of Virya Paramita. Through diligence, all initiated practices are brought to consummation, and all deliberations are fulfilled. Mastery of the five superknowledges and of spiritual powers is the perfection of Dhyana Paramita, because the mind possesses the power to produce superknowledges.

Mastery of wisdom and mastery of the Dharma are the perfected fruits of Prajnaparamita. Through the power of prajna, the skandhas and so forth are established, and subsequently this knowledge of all modes is attained. Regarding the characteristic of nonduality, “not having a characteristic of existence” means that all dharmas have no characteristic; “not having a characteristic of nonexistence” means that what exists has no self-nature.

The conditioned and the unconditioned have no dual characteristic: “not existent” refers to self-nature, and “not nonexistent” also refers to self-nature. Therefore, since it is not produced therein by karma and afflictions, it does not have the characteristic of the conditioned. Yet it is also said to have the characteristic of the conditioned, meaning that within the conditioned, mastery has been attained and is manifested everywhere.

For this reason, it is called the characteristic of the conditioned. To say that its characteristic is neither one nor different means that, because the dharmakaya is not different in its basis of dependence, it has no characteristic of difference. Since this result is attained through immeasurable bodies, however, it cannot be said to have the characteristic of oneness.

Since neither of these two alternatives can be asserted exclusively, it is said to have the characteristic of nonduality, or a nondual characteristic. This meaning is revealed by the verse: “Because there is no attachment to self, the basis of dependence is undifferentiated.” This means that in the world, through the power of attachment to self, bodies are differentiated. In the dharmakaya there is no attachment to self, and therefore there is no differentiation.

If the bodies are undifferentiated, how can there be many Buddhas who successively attain realization, one before another? “Conventionally, it is said that there is differentiation” means that, because it is attained through immeasurable bodies, there is also differentiation. To express these meanings, another verse speaks of “distinct natures,” meaning that bodhisattvas are extremely numerous.

Because of this differentiation, their activities also differ; because their activities differ, there are many persons. When the provisions for bodhi have been perfected, if there were only one Buddha, the provisions accumulated by the many others would become fruitless. “Bringing to completion” means that the Buddhas fully perform every deed that benefits sentient beings, namely, establishing them in the Three Vehicles.

If the Buddhas established sentient beings solely in the One Buddha Vehicle, their performance of Buddha-activities would be incomplete. Therefore, there must be many Buddhas. Just as samsara has no beginning, so too is it with the Buddhas.

If there were only one Buddha, there would be a beginning; therefore, they are not one. Furthermore, since their basis of dependence is undifferentiated, they also cannot be said to be many. That is, this stainless dharmadhatu is a basis of dependence without differentiation.

Through this principle, the characteristic of being neither one nor different is revealed. The characteristic of permanence means that, for three reasons, this essence abides permanently as its characteristic. The purified suchness is taken as the Buddha’s essence.

This itself is permanent. Through this principle, the permanence of the Tathagata is revealed. “Guided by the original vow” means that, because the vow to benefit sentient beings was made in the past, the Buddha’s essence manifests under the guidance of this vow.

Therefore, that vow is not fruitless. This itself is permanence. It is incorrect to say that the Tathagata’s work of benefiting sentient beings has already been completed.

Because the work is not yet complete, even now there are boundless tasks to be performed. That is, because all sentient beings have not yet attained parinirvana, this is a cause and condition for permanence to be its characteristic. Although it has been explained in this way, it remains inconceivable.

The reasons for this inconceivability will now be explained. “Known only through personal realization” means that the Buddhas personally realize the essence of Buddhahood. Because that essence is known only through personal realization, the conceptual examination of others cannot conceive or know it.

Nor can anything comparable be found in the world by which to illustrate it.

Treatise: Furthermore, how is this dharmakaya initially realized? Taking the common characteristic of the Mahayana Dharma as its object, through nonconceptual wisdom and subsequently attained wisdom, one cultivates well the five characteristics throughout all the bhumis, skillfully accumulates the provisions, and breaks through the subtle and difficult-to-destroy obstructions by means of the Vajra-like Samadhi. Then, after this samadhi has removed all obstructions, transformation of the basis is attained.

Explanation: Here, “initially realized” means that, because this essence is unconditioned, it is not produced. If it were produced, it would be impermanent. “Vajra-like Samadhi” means that this samadhi is compared to a vajra because it can break through subtle and difficult-to-destroy obstructions. “Transformation of the basis is thereby attained” means that this Vajra-like Samadhi can transform the basis into the dharmakaya.

Treatise: Furthermore, through how many kinds of mastery does the Dharma attain mastery? Briefly stated, there are five kinds of mastery. First is mastery over the realm, one’s own body, the marks and excellent characteristics, boundless sound, and the invisible crown of the head, through transformation of the form aggregate.

Second is mastery over immeasurably great and blissful conduct, through transformation of the feeling aggregate. Third is mastery over the exposition of all names, phrases, and meanings, through transformation of the perception aggregate. Fourth is mastery over manifestations, transformations, gathering and guiding great assemblies, and gathering and guiding wholesome dharmas, through transformation of the formation aggregate.

Fifth is mastery through the Great Perfect Mirror Wisdom, the Wisdom of Equality, the Wisdom of Wondrous Observation, and the Wisdom of Accomplishing Activities, through transformation of the consciousness aggregate.

Explanation: This reveals the mastery attained through transformation of the five aggregates—form and the others. Through transformation of the form aggregate, mastery over Buddha-fields is attained, meaning the manifestation of gold, silver, and so forth. Mastery over the body means that, within a great Dharma assembly, a body is manifested according to the wishes of sentient beings.

Mastery over the marks and excellent characteristics and so forth means that they are manifested according to one’s wishes, as with boundless sound, the invisible crown of the head, and so forth. Through transformation of the feeling aggregate, mastery over immeasurably great and blissful conduct is attained. Here, “immeasurable” means that it is of many kinds.

“Great” means that this bliss surpasses the bliss of the Three Realms. Through transformation of the perception aggregate, mastery over the exposition of names, phrases, meanings, and so forth is attained. Because perception apprehends characteristics, it takes names, words, and so forth as its objects and apprehends their characteristics; this perception is transformed and extinguished.

Through transformation of the formation aggregate, mastery over manifestations, transformations, gathering and guiding great assemblies, gathering and guiding wholesome dharmas, and so forth is attained. Here, mastery over manifestations means manifesting transformations at will. Transformation means, for example, transforming earth into gold and so forth.

Gathering and guiding great assemblies means gathering, guiding, and directing at will assemblies of devas, yakshas, and so forth. Gathering and guiding wholesome dharmas means that wholesome dharmas become manifest according to one’s wishes. Through transformation of the consciousness aggregate, Mirror Wisdom, the Wisdom of Equality, the Wisdom of Correct Observation, and the Wisdom of Accomplishing What Ought to Be Done are attained.

Of these, Mirror Wisdom means that even when a dharma is not present before one, it is not forgotten, just as those in the world who are well versed in scriptures do not forget them. The Wisdom of Equality means that, upon realizing penetration, one attains a mind of equality toward all sentient beings. This itself is the purified mind.

The Wisdom of Correct Observation means that, as though possessing a treasury of scriptures, with regard to all dharani and samadhi gateways, whenever one directs attention and reflects upon any dharma, wisdom functions without obstruction. The Wisdom of Accomplishing What Ought to Be Done means manifesting the Buddha-activities from Tushita Heaven through to nirvana.

The Treatise says: Upon how many dharmas does the Dharma-body rely? Briefly, there are three kinds. First, it relies upon the various abodes in which Buddhas dwell. Concerning this, there are two verses:

Having attained the five kinds of joy in their own essence,

The Buddhas, through realizing the nature of the Dharma-realm,

Are far removed from the five joys arising from non-realization;

Therefore, these five joys must be realized.

The power and accomplishments are immeasurable;

The flavor of Dharma, benefit, and merit are complete.

The Buddhas constantly behold them without end,

And therefore attain inexhaustible joy.

Second, in order to bring bodhisattvas to maturity, it relies upon the enjoyment-bodies. Third, primarily in order to bring the sravakas to maturity, it relies upon the transformation-bodies.

Explanation: One should understand how many dharmas serve as its supports. The Dharma-body relies upon the various abodes of the Buddhas. The expression “various” refers to such supports as the noble abode, the celestial abode, the Brahma abode, and so forth.

Some may wonder why the Buddhas need to manifest transformation-bodies, since the sravakas cannot realize this Dharma-body. “Far removed from the five joys” means that, because the sravakas cannot realize this Dharma-body, they are separated from the five kinds of joy. Therefore, since these are joys, they must be realized.

That is, if one wishes to seek the joy arising from such realization, one must diligently cultivate the skillful means. These five kinds of joy are revealed in the second verse: “The power and accomplishments are immeasurable; the flavor of Dharma, benefit, and merit are complete.” This means that the Dharma-body possesses immeasurable power; therefore, all those who attain perfect enlightenment possess equal power. Upon beholding this immeasurable power, joy arises.

Accomplishments are likewise immeasurable. That is, when one Buddha performs deeds for the benefit of sentient beings, these are the deeds of all Buddhas. Since the Buddhas are numerous, their Buddha-activities are also immeasurable.

Upon beholding this, joy arises. “The flavor of Dharma” means that supreme joy arises from clearly seeing the twelve divisions of the scriptures, such as Sutra and Geya. “Benefit and merit are complete” means that material benefits and meritorious qualities are complete.

Here, completeness of material benefits means that whatever one thinks of or desires is immediately fulfilled. Completeness of meritorious qualities means that the ten powers, the eighteen distinctive qualities, and so forth are all complete. Therefore, one attains ultimate, unfailing joy.

“Ultimate” means that this joy surpasses everything in the three realms. “Unfailing” means that, because the habitual tendencies of the afflictions have been extinguished, the Buddhas constantly behold it without end. From this, it can be seen that the four kinds of joy mentioned previously continue throughout samsara without ever being exhausted.

Even upon entering nirvana without remainder, they remain inexhaustible. Therefore, the Buddhas attain a uniquely ultimate and unfailing joy, unlike the sravakas. The Dharma-body is also the support of the enjoyment-body.

For what reason does it become the support of the enjoyment-body? If separated from it, bodhisattvas who have entered the bhumis and those above them could not be brought to maturity. It is also the support of the transformation-body. For what reason does it become the support of the transformation-body? It is primarily in order to bring the sravakas to maturity. Because the aspirations and inclinations of the sravakas are inferior, without it they could not be brought to maturity. The phrase “primarily in order to” also includes bodhisattvas at the stage of the practice of faith.

The Treatise says: One should understand how many Buddha-dharmas subsume the Dharma-body. Briefly, there are six kinds. First, through subsumption by purity, the alaya-consciousness is transformed, and thereby the Dharma-body is attained.

Second, through subsumption by fruition, the physical faculties are transformed, and thereby the wisdom of fruition is attained. Third, through subsumption by well-being, conduct driven by desire is transformed into conduct of bliss, and thereby immeasurable wisdom and bliss are attained. Fourth, through subsumption by mastery, all forms of karma are transformed into mastery, and thereby unhindered mastery of supernormal knowledge throughout all worlds is attained.

Fifth, through subsumption of the conventional means current in the world—such as everything seen, heard, cognized, and known, which is conventionally communicated through language—these are transformed, and mastery of the wisdom of correct exposition is attained, causing the minds of sentient beings to rejoice. Sixth, through subsumption by the mind of rescue, this mind is transformed, and thereby the wisdom that rescues all sentient beings from every calamity, fault, and transgression is attained.

These six kinds of Buddha-dharmas subsume the Dharma-body of the Buddhas.

Explanation: If there are dharmas capable of subsuming the Dharma-body, it will now be explained what dharmas are transformed in order to attain this Dharma-body. “Transforming the alaya-consciousness and thereby attaining the Dharma-body” means that the Dharma-body and purity are attained. Because this Dharma-body is pure, this is called subsumption by purity.

“Subsumption by fruition” means that fruition subsumes the Buddha-dharmas. “Transforming the physical faculties” means transforming the eye and the other physical faculties. “Attaining the wisdom of fruition” means that those physical faculties are transformed, and the wisdom of fruition is attained.

“Through subsumption by well-being, conduct driven by desire is transformed into conduct of bliss” means that worldly conduct driven by desire is transformed, and the Dharma-bliss of a Buddha is attained. “Attaining immeasurable wisdom” means attaining mastery over the various forms of Dharma-bliss. Within subsumption by mastery, “transforming all forms of karma” means that worldly occupations, such as farming or commerce, are transformed, and unhindered supernormal knowledge throughout all worlds is attained.

“Subsumption of the conventional means current in the world” means that worldly seeing, hearing, cognizing, and knowing are transformed into mastery over seeing, hearing, and so forth, through which the wisdom that delights all sentient beings is attained. “Subsumption by the mind of rescue” means that worldly means of relief—such as rescuing those who suffer under royal laws through friendship, financial resources, or material resources—are transformed into the wisdom that rescues all sentient beings from suffering.

This wisdom of rescue is free from all faults and transgressions.