攝大乘論釋

The Distinctive Character of the Excellent Fruit of Quiescent Cessation 9

The Treatise says: Thus, the distinctions pertaining to the training in wisdom have been explained.

What are the distinctions pertaining to quiescent cessation?

Explanation: Since there are distinctions between the bodhisattva path and the paths of the Two Vehicles with respect to the path by which cessation is attained, there must also be distinctions between the cessation attained by bodhisattvas and that attained by the Two Vehicles.

How is this known?

The Treatise says: The cessation of the bodhisattvas’ afflictions is precisely nirvana with no fixed abode.

Explanation: Both the Two Vehicles and bodhisattvas take the cessation of afflictions as the truth of cessation. With the cessation of their afflictions, those of the Two Vehicles exclusively abandon samsara and proceed toward nirvana. With the cessation of their afflictions, bodhisattvas abandon neither samsara nor nirvana; hence, their cessation differs from that of the Two Vehicles.

This cessation of the bodhisattvas is nirvana with no fixed abode, one of the four kinds of nirvana: 1. Nirvana that is originally pure. 2. Nirvana with no fixed abode. 3.

Nirvana with remainder. 4. Nirvana without remainder. Bodhisattvas do not perceive samsara and nirvana as different.

Through prajna, they do not abide in samsara. Through compassion, they do not abide in nirvana. If they discriminated samsara, they would abide in samsara.

If they discriminated nirvana, they would abide in nirvana. Bodhisattvas attain non-discriminating wisdom; because there is no discrimination, there is no place in which they abide.

The Treatise says: What is its characteristic?

Explanation: What dharma constitutes the characteristic of nirvana with no fixed abode?

The Treatise says: Its characteristic is the transformation of the basis with respect to two supports: the abandonment of afflictions and the non-abandonment of samsara.

Explanation: When bodhisattvas are at the stage of transforming the basis, they no longer dwell together with the conditions that give rise to the afflictions; therefore, this is called abandonment. Yet when they emerge from contemplation, discrimination necessarily arises; therefore, this is called the non-abandonment of samsara. If one contemplates these separately as earlier and later, these two meanings become clear.

They may also both be fully present simultaneously. If both meanings are contemplated together, they are present at the same moment. Both meanings take the dependent nature as their support.

Nirvana with no fixed abode takes the transformation of the basis as its characteristic, namely, the transformation of two attachments. Ordinary beings are attached to samsara. Those of the Two Vehicles are attached to nirvana.

Having attained non-discriminating wisdom, bodhisattvas do not perceive any distinction between samsara and nirvana. Although they extinguish the afflictions, they do not abide in nirvana. Although discrimination arises, they do not abide in samsara.

Therefore, this nirvana takes the transformation of the basis as its characteristic. This transformation of the basis is itself grounded upon the dependent nature.

The Treatise says: Here, samsara has the dependent nature as its essence, specifically its portion belonging to the impure category. Nirvana has the dependent nature as its essence, specifically its portion belonging to the pure category.

Explanation: This explains the meaning of the two supports. The fundamental consciousness is called the dependent nature. When discrimination arises in the fundamental consciousness, it belongs to the impure category. It is said that this portion constitutes the essence of samsara, as in the discriminated nature and the dependent nature. Yet this nature does not exist in that manner. The nonexistence of what is discriminated is precisely the pure category. The portion based upon this constitutes the essence of nirvana.

The Treatise says: The fundamental basis contains both the pure and impure portions of the dependent nature.

Explanation: The discriminated nature is samsara. The true nature is nirvana. From beginningless time, these two categories have taken the dependent nature as their support. Thus, the dependent nature is called the fundamental basis.

The Treatise says: The transformation of the basis occurs when the antidote arises: through its impure portion, this dependent nature continually changes its fundamental nature; through its pure portion, it continually establishes the fundamental nature.

Explanation: The transformation of the basis also belongs to the dependent nature. The paths of the Three Vehicles are the antidote. Before this path within the dependent nature arises, afflictions such as those eliminated by insight into the truths can give rise to karma that brings retribution in the evil destinies; this is called the impure category.

After the path arises, such impure qualities cease and never arise again; therefore, it is said that they continually change the fundamental nature. This path within the dependent nature and the fruit of the path are called the pure category. The path consists of morality, concentration, and wisdom.

The fruit of the path is of two kinds: conditioned and unconditioned. The conditioned consists of liberation and the knowledge and vision of liberation. The unconditioned consists of the cessation of the original afflictions and the non-arising of future afflictions.

Before the path arises, pure qualities such as morality have not yet been established; there is only the purity of the fundamental nature. Because the path arises, one becomes conjoined with the fivefold Dharma-body and undefiled purity. This conjunction remains unchanged until Buddhahood is attained; therefore, it is said that it continually establishes the fundamental nature.

The Treatise says: Briefly stated, this transformation of the basis is of six kinds:

Explanation: If extensively discussed in terms of the paths of the Three Vehicles and their fruits, the transformation of the basis has many meanings. Here, only six kinds are stated in brief.

The Treatise says: First is the transformation of the basis through increasing strength and diminishing capacity, by virtue of the power of faithful accord, the stage of aspiration and resolve, hearing, and perfuming.

Explanation: Because the noble paths of the Three Vehicles arise within the Alaya consciousness, the efficacy of the perfuming from hearing continually increases; this is called increasing strength. Within the Alaya consciousness are the perfumings of the various afflictions. Because the antidote arises, they can no longer resume their original activity; this is called diminishing capacity.

At what stage and through what cause are these two accomplished?

When a person at the stage of aspiration and resolve hears the profound and extensive true teaching spoken by the Tathagata, that person gives rise to the three virtues of faith, aspiration, and delight in practice, following the teaching without opposing it. This diminution and increase take the power of the perfuming from hearing as their cause. The wisdoms born of hearing and reflection are the essence of the perfuming from hearing. From these two wisdoms arises the wisdom born of cultivation. The wisdom born of cultivation is the power of the perfuming from hearing. Without cultivating wisdom, the fundamental basis cannot be transformed. Through this power, the meanings of diminution and increase are accomplished.

For a person who has attained this transformation of the basis, how do the activities of the afflictions manifest?

The Treatise says: Because the afflictions are accompanied by a sense of shame, they become weak or cease to operate forever.

Explanation: If a person who has attained this transformation of the basis gives rise to an affliction, that person immediately feels ashamed. The affliction weakens shortly after arising, or it never arises again. Why is this? Because the person is capable of feeling shame within and profoundly perceives the faults involved.

The Treatise says: Second is the transformation of the basis through penetrating realization. This refers to bodhisattvas who have entered the bhumis, through the power by which the true and the false become manifest.

Explanation: Because they attain non-discriminating wisdom and realize suchness, it is called penetrating realization. Through this penetrating realization, they undergo a transformation different from their condition before entering the bhumis. After entering the bhumis, when they enter contemplation, this penetrating realization is the cause for the manifestation of the true.

Why is this? Just as they realized suchness upon first attaining penetrating realization, so too do they realize it when subsequently entering contemplation. When they emerge from contemplation, this penetrating realization is the cause for the manifestation of the false.

Why is this? Before entering contemplation, they cultivated the conventional practices of benefiting themselves and others with a distracted mind; so too do they act after emerging from contemplation.

The Treatise says: This transformation extends from the first bhumi through the sixth bhumi.

Explanation: Throughout these bhumis, entry into and emergence from contemplation remain distinct; therefore, the sixth bhumi is taken as the limit of this stage.

The Treatise says: Third is the transformation of the basis through cultivation. This means that, for those who have not yet relinquished all obstructions, none of the characteristics appear, while the true becomes manifest upon this basis.

Explanation: Cultivation at the preceding stage arises in dependence upon characteristics. Cultivation at this stage arises in dependence upon the absence of characteristics. Those who have relinquished the obstruction of the afflictions but have not yet completely relinquished the obstruction to omniscience are trainees of the Mahayana who can attain this transformation of the basis. “All characteristics” means the characteristic of characteristics, the characteristic of arising, and the characteristic of reality. The essences of these three characteristics do not appear, and this is accomplished in dependence upon this transformation of the basis. The three kinds of signlessness become manifest, and this too is accomplished in dependence upon this transformation of the basis.

The Treatise says: This transformation extends from the seventh bhumi through the tenth bhumi.

Explanation: Throughout these bhumis, the practice of signlessness is cultivated; therefore, these four bhumis are taken as the range of this stage.

The Treatise says: Fourth is the transformation of the basis through the perfection of the fruit. This means that, for those who have relinquished the obstructions, none of the characteristics appear, pure suchness becomes manifest, and they attain mastery over all characteristics.

Explanation: The complete possession of the three virtues is called the perfect fruition. Those who have freed themselves from all obstructions are the Buddhas. Upon attaining this transformation, all characteristics cease to appear; this is the virtue of cessation.

Because all characteristics have ceased, pure suchness becomes manifest; this is the virtue of wisdom. Because wisdom that accords with principle and wisdom that comprehends the full extent of phenomena are perfected, it is said that they possess omniscience and knowledge of all modes. As for mastery over all characteristics, this is the virtue of beneficence.

Based upon all characteristics, mastery is attained. Through this mastery, one can freely perform deeds that benefit sentient beings according to one's intent. All three virtues take this transformation as their basis.

Treatise: Fifth is the inferior transformation. That is, because the sravakas penetrate the selflessness of persons, they single-mindedly turn away from samsara and forever abandon samsara.

Explanation: The person, the object, and the function are all inferior in these three respects. Because the person is a sravaka, the person is said to be inferior. Because only the selflessness of persons is contemplated, the object is inferior. Because they seek deliverance from samsara but have not yet attained the ultimate transcendence of the three realms, and furthermore cannot bring deliverance to sentient beings, their function is called inferior. The view of a personal self is the bondage of the sravakas. To eliminate this view of a personal self, practitioners contemplate selflessness. Suffering and its origin taken together are called samsara. If one realizes the selflessness of persons, one can bring suffering to an end and abandon its origin.

Treatise: Sixth is the vast transformation. That is, bodhisattvas penetrate the selflessness of dharmas.

Explanation: The person, the object, and the function are all vast in these three respects. Because the person is a bodhisattva, the person is said to be vast. Because the selflessness of dharmas is contemplated, the object is vast.

Because bodhisattvas deliver themselves and others, and moreover do so ultimately, their function is vast. Discrimination is the bondage of bodhisattvas. To eliminate this bondage, they cultivate contemplation of the selflessness of dharmas.

The selflessness of dharmas is the root; the selflessness of persons is the branch. If one realizes the selflessness of dharmas, one must first have realized the selflessness of persons. Although the latter is realized first, it is not yet pure because the root has not been eliminated.

Only after subsequently realizing the selflessness of dharmas does it become pure. The object of the selflessness of dharmas can reveal the four virtues; therefore, by contemplating this object, one becomes free from the eight inversions.

Treatise: Within it, one contemplates the virtue of quiescence,

Explanation: This means that within samsara one contemplates the selflessness of dharmas; therefore, it is called the virtue of quiescence.

Treatise: and therefore abandons without abandoning.

Explanation: This reveals the function of contemplating the selflessness of dharmas. With regard to samsara, by contemplating its quiescence, one can become free from discrimination. Because one is not defiled by delusions, one abandons the afflictions. Because one sees that the quiescence of samsara is no different from suchness, one does not abandon samsara.

Treatise: If bodhisattvas transform their position into an inferior one, what faults arise?

Explanation: This question is posed in order to clarify that there are three faults.

Treatise: The fault of failing to contemplate the welfare of sentient beings.

Explanation: This describes the loss of the bodhisattva's virtue of beneficence.

Treatise: The fault of becoming distant from the bodhisattva Dharma.

Explanation: Wisdom that accords with principle, wisdom that comprehends the full extent of phenomena, and the merit that arises in accordance with wisdom constitute the bodhisattva Dharma. Failing to practice the bodhisattva's Dharma of wisdom is a fault. Abandoning and becoming distant from the bodhisattva's Dharma of merit is separation. This describes the loss of the virtue of wisdom.

Treatise: Attaining the same liberation as those of the inferior vehicles: this is a fault.

Explanation: They eliminate only the obstruction of the afflictions and do not eliminate the obstruction to wisdom. This describes the loss of the virtue of cessation.

Treatise: If bodhisattvas transform their position while abiding in the vast state, what virtues do they possess?

Explanation: This question is posed in order to clarify that there are three virtues.

Treatise: That is, within the dharmas of samsara, because their own transformation of the basis serves as their foundation, they attain mastery.

Explanation: They attain non-discriminating wisdom and extinguish the seeds of the obstruction to wisdom. This extinction itself is the transformation of the basis. Taking this transformation of the basis as their foundation, bodhisattvas attain ten kinds of mastery over all dharmas.

Treatise: Throughout all the courses of samsara, they can manifest every bodily form.

Explanation: Taking mastery as their basis, throughout the six realms they manifest various bodies in accordance with the bodily forms of those beings.

Treatise: Amid worldly prosperity and happiness and within the Three Vehicles, through supreme skillful means of teaching and transformation, they can establish sentient beings in the true teaching. These are the virtues of the vast transformation of the basis.

Explanation: Prosperity and happiness refer to the wholesome realms within the three realms. First, sentient beings are enabled to attain wholesome worldly realms; afterward, they are enabled to attain the noble paths of the Three Vehicles. Through the three wheels of transformative teaching, they are caused to abide in the true Dharma.

What dharma is the transformation of the basis whose intrinsic nature is great bodhi?

That which differs from the Two Vehicles is the intrinsic nature of great bodhi. One should know that this transformation of the basis has four characteristics: First, its characteristic is that it serves as the basis for arising. Second, its characteristic is that it serves as the basis for eternal non-arising. Third, its characteristic is that it serves as the basis for the fruition of matured investigation into the knowable. Fourth, its characteristic is the purified dharma realm.

Its characteristic of serving as the basis for arising means that, having attained the continuous sustaining and transforming activity of the Buddhas, it serves as the basis for the supramundane path. If this were not so, then before this transformation of the basis had been attained, the noble path of a Buddha would be accomplished, which is contrary to reason. If the Buddha path could be accomplished apart from this transformation of the basis, then before the basis had been transformed, the path would already have been accomplished.

Its characteristic of serving as the basis for eternal non-arising means that it is the basis upon which all delusions and habitual tendencies never arise again. If this were not so, then even when causes and conditions had converged, before this transformation of the basis had been attained, it would follow that the delusions and habitual tendencies would never arise again; this cannot be established and is contrary to reason.

Its characteristic of serving as the basis for the fruition of matured investigation into the knowable means that investigation has matured, and one has thoroughly penetrated the suchness of the knowable and the fruition of the ultimate reality of the knowable. If this were not so, the Buddhas in their intrinsic nature would also have to investigate anew and eliminate obstructions anew.

Its characteristic of being the purified dharma realm means that all characteristics are crushed and extinguished, revealing the utterly purified dharma realm. If this were not so, the intrinsic nature of the Buddhas would have to be impermanent. One should understand that the intrinsic nature of a Buddha abides eternally; it cannot be conceived as a characteristic, nor can it be expressed in words. Treatise: Here there is a verse as follows:

Explanation: To clarify this transformation of the basis, another verse is spoken.

Treatise:

For ordinary beings, reality is concealed,

While the false is revealed.

Explanation: For ordinary beings, the ignorance eliminated upon seeing the truths conceals the selflessness of persons and the true emptiness of all dharmas from them. That is, in ordinary beings, this ignorance inverts their minds, causing views of the characteristics of a self, a person, a sentient being, and so forth, as well as the characteristics of the six sense objects and all false dharmas, to become manifest by taking this ignorance as their basis.

Treatise:

Bodhisattvas are single-minded

In abandoning the false and revealing reality.

Explanation: Through the elimination of ignorance, the bodhisattvas' non-discriminating wisdom abandons all false dharmas. That is, the characteristics of a self and so forth are abandoned, revealing the suchness of the twofold emptiness. The arising of ignorance is the basis of ordinary beings; the cessation of ignorance is the basis of bodhisattvas. This verse states that cessation is the characteristic of the transformation of the basis.

Treatise:

Non-manifestation and manifestation

Of the false and the real—

Explanation: The false is discriminated nature. When discrimination does not arise, the false does not manifest. The real is the three kinds of absence of intrinsic nature. Because the false does not manifest, the real becomes manifest.

Treatise:

This is the bodhisattva's transformation of the basis,

Through which liberation is attained at will.

Explanation: Non-manifestation and manifestation constitute the bodhisattva's transformation of the basis. This transformation of the basis is itself the bodhisattva's liberation. Having attained liberation, bodhisattvas are no longer bound. For the benefit of others, they freely travel throughout the six realms according to their intent. This is unlike the liberation of the Two Vehicles, in which there is eternal cessation and no capacity to benefit others. It is like a person whose head has been severed and whose life cannot continue. This verse states that liberation from the false and the purified Dharma body are both accomplished through non-discriminating wisdom. Thus, the transformation of the basis is clarified in terms of the three virtues.

Treatise:

With regard to samsara and nirvana,

If the wisdom of equality arises,

Explanation: Samsara and nirvana are both created by discrimination. They share one and the same suchness. If non-discriminating wisdom is attained, it arises by taking this equality as its object.

Treatise:

Samsara itself is nirvana,

Second, there is neither this nor that.

Explanation: The impure category is samsara. The pure category is nirvana. Samsara is illusory and false. The absence of the two selves—personal self and the self of dharmas—is nirvana. Upon attaining non-conceptual wisdom, one sees that samsara has no existence; this is precisely seeing that nirvana has no existence. Therefore, there is no difference between this and that.

If this wisdom is attained, what function does it have?

The Treatise says:

Therefore, with regard to samsara,

One neither abandons it nor fails to abandon it.

Explanation: Although one contemplates selflessness, one does not depart from samsara; this is the meaning of not abandoning it. Although one remains within samsara, one constantly contemplates selflessness; this is the meaning of not failing to abandon it.

If so, what about nirvana?

The Treatise says:

With regard to nirvana, it is likewise:

One neither attains it nor fails to attain it.

Explanation: Apart from samsara, there is no other dharma called nirvana. Since the bodhisattva does not attain samsara, the bodhisattva also does not attain nirvana. This is the meaning of not attaining it. Within samsara, the bodhisattva constantly contemplates supreme, wondrous quiescence. This is the meaning of not failing to attain it.

10. The Distinguishing Characteristic of the Excellence of Differentiated Wisdom

The Treatise says: Thus, the distinction of quiescent cessation has been explained.

How should differentiated wisdom be understood?

Explanation: As explained above, the bodhisattva’s liberation differs from the liberation of the Two Vehicles. The bodhisattva’s knowledge and vision of liberation must likewise differ from the knowledge and vision of liberation of the Two Vehicles. How can this be known?

The Treatise says: The distinction in wisdom should be understood through the Buddha’s possession of three bodies.

Explanation: Differentiated wisdom is the bodhisattva’s knowledge and vision of liberation, which is the ultimate fruit of the path to bodhi, just as the ultimate fruit of the path of the Two Vehicles is the knowledge and vision of liberation. Within the knowledge and vision of liberation of the Two Vehicles, there are no three bodies. Within the bodhisattva’s knowledge and vision of liberation, there is the distinction of the three bodies.

Why is this? The Two Vehicles cannot eliminate the obstruction to knowledge because they do not possess omniscience. They do not attain the perfectly pure Dharma-body because they lack the practice of great compassion that benefits others, and they do not possess the two bodies of responsive manifestation and transformation.

Because the bodhisattva possesses both of these qualities, the bodhisattva has three bodies. Therefore, the three bodies are used to reveal the distinction in wisdom.

What dharmas are called the three bodies?

The Treatise says: The three bodies are the essential-nature body, the enjoyment body, and the transformation body.

Explanation: “Body” means a basis of support. Because it is capable of sustaining dharmas, dharmas are established when they accord with the body and are not established when they do not accord with it. Thus, the body is the basis of support for dharmas.

For example, because the bodily faculty is the basis of support for the faculties, it is called a body. The Dharma-body is likewise so. The responsive body and the transformation body are the basis of support for all the Tathagata’s virtues and are therefore called bodies.

Furthermore, “body” has the meaning of reality. Because it is indestructible, it is called real. Body is identical with essence.

Essence has the meaning of nature. Because this nature remains unchanged throughout all stages, it is called real. Because it is real, it is indestructible.

There are two kinds of body: first, that which is attained naturally; and second, that which is attained through deliberate effort. That which is attained naturally is as the sutra says: whether a Buddha appears in the world or does not appear in the world, the Dharma-nature remains eternally so. This means that all dharmas are not nonexistent because of the two emptinesses, and the two emptinesses are not nonexistent because of illusion and falsity.

Both of these dharmas are attained naturally and are therefore called essential nature. That which is attained through deliberate effort comprises the bodies within the six realms. Relying upon afflictions, beings give rise to good and evil karma, whether immovable or otherwise; through karma, they obtain the seven kinds of fruit, and relying upon these fruits, afflictions arise again.

This is called attainment through deliberate effort. The Tathagata’s bodies are also attained in two ways: first, attainment through essential nature, which is the Dharma-body; and second, attainment through deliberate effort, which comprises the responsive body and the transformation body. To distinguish it from what is produced through deliberate effort, the essential-nature body is established.

Relying upon the essential-nature body, the two practices of merit and wisdom arise. The fruits attained through these two practices are the purity of the Pure Land and the bliss of the great Dharma. Because it can experience and enjoy these two fruits, it is called the enjoyment body.

At the various stages of cultivation, through the autonomous power of the Buddha’s original vows, the consciousness of those practitioners manifests forms resembling sentient beings; hence, it is called the transformation body.

The Treatise says: Among these, the essential-nature body is the Dharma-body of all Tathagatas.

Explanation: Among these three bodies, if essential nature is taken as the Dharma-body, essential nature has two determinate kinds. Which essential nature is taken as the Dharma-body? Because all obstructions have been eliminated, all pure dharmas are perfected. Only suchness and true wisdom remain independently; this is called the Dharma-body.

“Body” means a basis of support. For which dharmas is it the basis of support?

The Treatise says: It is the basis of support for mastery over all dharmas.

Explanation: Mastery over all dharmas means the ten kinds of mastery. Furthermore, the ten paramitas on the causal stage and all the unique dharmas on the resultant stage have all been attained and are never lost. Because they may be employed according to one’s will, this is called mastery. Such mastery is incalculable; however numerous the dharmas may be, the kinds of mastery are equally numerous.

How is it known that these dharmas rely upon the Dharma-body? Because they are inseparable from purity and perfect wisdom—that is, wisdom in accordance with suchness.

The Treatise says: The enjoyment body comprises the various Buddha lands, manifested as the basis of support for assemblies of great beings.

Explanation: Because these lands contain various kinds of jewels, whose number cannot be calculated, they are called various. Lands possessing immeasurable jewels are established in reliance upon the Buddha’s responsive body. The bodhisattvas are called an assembly of great beings.

The assembly of bodhisattvas draws near to spiritual friends. Right hearing, right reflection, right cultivation, and so forth are called the essence of the wheel. Just as the golden wheel of a holy wheel-turning king can travel from here to there, causing those who have not yet attained to attain and causing those who have attained not to lose what they have attained, and can move upward, downward, and horizontally, so too can the bodhisattva.

If separated from the responsive body, these two functions could not be accomplished. Therefore, these two functions take the responsive body as their basis of support. Because that which relies upon it is accomplished, the basis upon which it relies is thereby revealed.

The Treatise says: This enjoyment body takes the Dharma-body as its basis of support.

Explanation: The Dharma-body has no basis of support. This body has a basis of support. As stated above, because the Dharma-body is the basis of support for mastery over all dharmas, this means that the responsive body relies upon the Dharma-body. Therefore, the two bodies are distinct.

The Treatise says: It is the pure land of all Buddhas and is the cause of experiencing and enjoying the Dharma-bliss of the Mahayana.

Explanation: In the Pure Lands of the Buddhas, bodhisattvas personally hear and receive the Mahayana Dharma and experience Dharma-bliss. When they expound the Mahayana Dharma for others, they also experience Dharma-bliss. Bodhisattvas fully experience and enjoy these two kinds of Dharma-bliss.

If there were no responsive body, these two experiences of Dharma-bliss would not exist. Therefore, the responsive body is the cause of these two experiences of Dharma-bliss. Another explanation is that enjoyment has two meanings: first, the enjoyment of sensory objects, namely, the enjoyment of the Pure Land; and second, the enjoyment of Dharma-bliss, namely, the enjoyment of the Dharma-bliss of the Mahayana.

If there were no responsive body, these two kinds of enjoyment would not exist. Therefore, the responsive body is taken as the cause of these two kinds of enjoyment.

How does the characteristic of the transformation body differ from those of the Dharma-body and the responsive body?

The Treatise says: The transformation body takes the Dharma-body as its basis of support.

Explanation: The Dharma-body has no basis of support. This body has a basis of support. As stated above, because the Dharma-body is the basis of support for mastery over all dharmas, this means that the transformation body relies upon the Dharma-body. Therefore, the two bodies are distinct.

The Treatise says: From Tusita Heaven, he manifests a body and undergoes birth.

Explanation: What follows explains how the substance of the transformation body differs from that of the responsive body. The responsive body takes great wisdom, great samadhi, and great compassion as its substance. The transformation body takes only visible form as its substance. This visible form first abides in Tusita Heaven and is later born in the human realm. First, for twenty years, it assumes the body of the intermediate state; afterward, it takes birth in the Sakya clan.

The Treatise says: He undertakes learning and experiences objects of desire.

Explanation: He studies the sixty-four esoteric arts and crafts, takes palace consorts, and experiences sensual pleasures.

The Treatise says: He leaves the household life and goes to practice asceticism with non-Buddhist practitioners.

Explanation: He renounces the royal throne and goes to the sage Udraka Arada to practice the ascetic disciplines of non-Buddhist practitioners.

The Treatise says: He realizes unsurpassed bodhi, turns the Dharma-wheel, and enters great nirvana, among other deeds.

Explanation: After renouncing the paths of the non-Buddhist traditions, he did not cultivate ascetic practices, attained unsurpassed perfect enlightenment, and taught the doctrines of the Three Vehicles. Only afterward did he relinquish his transformation body. He manifested a great many transformations and deeds, and even after entering nirvana left bodily relics behind. These various matters are described because they are Buddha-activities. These matters reveal the transformation body.

Why did the Buddha first abide in Tusita Heaven and afterward take birth among human beings? It was to reveal that he himself belonged to the classes of humans and devas; because humans and devas are vessels for the Noble Path; because, as the Teacher of devas and humans, he drew beings of the same classes to himself and transformed them; and because he wished to refute the slanders of the non-Buddhist traditions.

Treatise: What are the characteristics of the Dharma body of all Buddha-Tathagatas?

Explanation: In order to set forth its characteristics, ten meanings are employed to establish the Dharma body. If the Dharma body is established, the other two bodies are also established. Therefore, this question is asked.

Treatise: Briefly stated, there are five kinds.

Explanation: If explained extensively, in terms such as non-arising and non-cessation, there would be immeasurable characteristics. Here they are stated briefly as five characteristics. This is the first of the ten meanings.

Treatise: Here the following uddana verse is spoken:

Explanation: This verse is spoken to gather together the meanings presented in various places. The ten meanings in the verse will be explained in sequence.

Treatise:

Characteristics, attainment, and mastery,

Basis and sustaining support,

Distinctions, virtues, great profundity,

Recollection of the Buddha body, and activity—clearly known.

The five characteristics are as follows: First, the Dharma body has transformation of the basis as its characteristic.

Explanation: The Dharma body is precisely the bodhisattva’s transformation of the basis.

Treatise: All obstructions and the defiled portion of the dependent nature have been completely extinguished,

Explanation: There are two kinds of obstruction: complete obstruction and partial obstruction. Bodhisattvas have eliminated all cognitive obstructions throughout the internal and external realms of the Three Realms; therefore, this is called the complete portion, namely, all obstructions. Those of the Two Vehicles eliminate only the afflictive obstructions, which constitute only a portion of the obstructions within the Three Realms; this is the defiled portion, which takes the dependent nature as its basis. When the path of remedy arises, these two obstructions are immediately eliminated; therefore, it is said that they have been completely extinguished.

Treatise: liberated from all obstructions,

Explanation: Because the two portions of obstruction have been extinguished, one portion of the dependent nature is liberated from all obstructions.

Treatise: and mastery over all dharmas has been attained.

Explanation: This portion of the dependent nature can fully comprehend that all dharmas alike possess no intrinsic nature. Once attained, this comprehension is never lost; therefore, it is called mastery.

Treatise: The transformation of the basis of the purified portion of the dependent nature is its characteristic.

Explanation: To reveal that non-conceptual subsequent wisdom is free from every discrimination, it is called the purified portion. This non-conceptual wisdom is also one portion of the dependent nature. The dependent nature has two portions. The preceding statement concerning the elimination of obstructions reveals non-conceptual wisdom. The subsequent statement concerning the attainment of mastery over all dharmas reveals subsequent non-conceptual wisdom. These two portions constitute the transformation of the basis. Transformation of the basis is the characteristic of the Dharma body.

Treatise: Second, pure and wholesome dharmas are its characteristic.

Explanation: All dharmas have two characteristics: the first is dark and the second is pure. Dark means unwholesome; pure means wholesome. Within the wholesome there are four kinds. The Dharma body is truly wholesome; therefore, pure and wholesome dharmas are said to be its characteristic.

Treatise: This means that, through the perfection of the Six Paramitas, ten kinds of supreme power and mastery are attained in the Dharma body as its characteristic.

Explanation: Through the ultimate cultivation of the Six Paramitas, ten kinds of mastery are attained within the Dharma body. These ten kinds of mastery are the supreme capacities—that is, the supreme powers—of the Dharma body, and they take the Dharma body as their nature.

Through bringing the Six Paramitas to perfection, ten kinds of mastery are attained. What does this mean?

Treatise: What are the ten? 1. Mastery over lifespan.

Explanation: With respect to one’s lifespan, whether one wishes it to be short or long, or wishes to relinquish it, everything occurs according to one’s will.

Treatise: 2. Mastery over the mind.

Explanation: While taking birth in samsara, one is not defiled by samsara.

Treatise: 3. Mastery over material possessions.

Explanation: Foremost among these are the ten kinds of material possessions, food, and drink, which are obtained according to one’s wishes at any time and in any place.

Treatise: These three kinds of mastery are accomplished through the perfection of the Paramita of Giving.

Explanation: If a person gives in every place, gives every kind of object, and practices giving with a mind of great compassion, then the practice of giving is perfected. Because giving motivated by great compassion serves as the cause, mastery over the mind is attained. Because giving in every place serves as the cause, mastery over lifespan is attained. Because giving every kind of object serves as the cause, mastery over material possessions is attained.

Treatise: 4. Mastery over karma; 5. Mastery over birth. These two kinds of mastery are accomplished through the perfection of the Paramita of Morality.

Explanation: Karma is the cause, and birth is the result; therefore, these two correspond to each other. Because one can govern bodily and verbal karma, mastery over karma is attained. Even the moment-by-moment relinquishing of body and mind transforms bodily and verbal karma.

Because the mind is brought to fulfillment, the Paramita of Morality is perfected. Through the perfection of the Paramita of Morality, if one wishes to take birth in another existence, one can do so according to one’s will. All such karma can be made immediately manifest; therefore, it is called mastery over karma.

Through mastery over karma, one also attains mastery over the karmic results experienced in the world. One can be born at will among any of the beings of the six realms in order to perform beneficial deeds. If these circumstances become adverse, one can relinquish that birth at will.

Because the capacities both to assume and to relinquish birth are unobstructed, this is called mastery over birth.

Treatise: 6. Mastery over inclinations and enjoyments. This is accomplished through the perfection of the Paramita of Patience.

Explanation: Patience is of three kinds: first, patience under insult; second, patience in peacefully enduring suffering; and third, patience arising from comprehension. To endure the slander or harm inflicted by others is patience under insult. To endure one’s own suffering without allowing the mind to change is patience in peacefully enduring suffering. For the mind to be able to realize and verify the extremely profound principles of the true Dharma is patience arising from comprehension. Because of these three kinds of patience, all dharmas conform to the mind, and afterward, amid all dharmas, whatever one desires is attained according to one’s will.

Treatise: 7. Mastery over vows. This is accomplished through the perfection of the Paramita of Diligence.

Explanation: Because the Paramita of Diligence enables one to accomplish every undertaking, in subsequent lives all one’s vows are fulfilled according to one’s will. Therefore, this is called mastery over vows.

Treatise: 8. Mastery over supernormal wisdom. This is included among the five supernormal powers and is accomplished through the perfection of the Paramita of Meditative Concentration.

Explanation: Among the five supernormal powers, those not yet attained are attained, and those already attained are never lost; therefore, this is called mastery. Moreover, with respect to the five supernormal powers, one can employ them oneself and can also enable others to employ them as one does; therefore, this is called mastery. Because bodhisattvas can attain the extremely profound meditative concentrations of all bodhisattvas, they can exercise them in accordance with the beings to be subdued. When they bring forth the five supernormal powers, both they themselves and others attain accomplishment according to their wishes.

Treatise: 9. Mastery over wisdom; 10. Mastery over the Dharma. These two kinds of mastery are accomplished through the perfection of the Prajnaparamita.

Explanation: Bodhisattvas perfect the Prajnaparamita. Through non-conceptual wisdom, their minds completely comprehend such Dharma teachings as those concerning the skandhas, and they attain wisdom of all modes; this is called mastery over wisdom. Through subsequent non-conceptual wisdom, they fully comprehend every category of all dharmas and attain omniscience; this is called mastery over wisdom. Through subsequent non-conceptual wisdom, in accordance with what they themselves have realized, they establish Dharma teachings for others and accomplish this in conformity with principle; this is called mastery over the Dharma.

Treatise: Third, non-duality is its characteristic, because it is free from the two characteristics of existence and nonexistence.

Explanation: Non-duality means that it is neither existent nor nonexistent—that is, it is neither existence nor the nonexistence of existence. The conditioned as permanent and the unconditioned as annihilation: being neither existent nor nonexistent means that it is neither permanent nor annihilated and is free from the two extremes.

Treatise: All dharmas are nonexistent; yet the characteristic of emptiness is not nonexistent.

Explanation: This further explains the preceding statement. All dharmas arise from discrimination. All are nonexistent; this is the characteristic of the two kinds of emptiness. That emptiness is not nonexistent is also the characteristic of the two kinds of emptiness. The Dharma body, which is not empty, is precisely the two kinds of emptiness, for freedom from the two extremes is the characteristic of the Dharma body.

The Treatise says: Furthermore, its characteristic is the nonduality of the conditioned and the unconditioned.

Explanation: Nonduality means that it is neither conditioned nor unconditioned. All phenomena with outflows have the conditioned as their characteristic. Phenomena without outflows are of two kinds.

The path and so forth have the conditioned as their characteristic, while selective cessation and so forth have the unconditioned as their characteristic. The Dharma body is neither identical with nor different from the conditioned and the unconditioned; therefore, one cannot take only one side and characterize it as either conditioned or unconditioned. Because suchness is the characteristic common to both the conditioned and the unconditioned, they cannot be said to be different.

Suchness is a purified object, whereas the conditioned and the unconditioned are not purified objects; therefore, they cannot be said to be one. The characteristic of the Dharma body is neither the conditioned nor the unconditioned, yet neither is its characteristic other than the conditioned and the unconditioned. Why is this?

The Treatise says: Because it is not produced by the conjunction of afflictions and karma.

Explanation: All conditioned phenomena are produced from afflictions and karma. The Dharma body is not produced from karma and afflictions; therefore, it is not conditioned.

The Treatise says: Because, having attained mastery, it can manifest conditioned characteristics.

Explanation: Because the Dharma body has attained mastery, it can continually manifest conditioned characteristics, namely, the response body and the transformation body. Therefore, it is not unconditioned.

The Treatise says: Furthermore, its characteristic is the nonduality of oneness and difference, because the basis of all Buddha Tathagatas is not different.

Explanation: Nonduality means neither one nor different. The Dharma bodies of all Buddhas throughout the three times are not different. The Dharma body itself is their basis; therefore, it is not different.

The Treatise says: Because it can be realized through innumerable bases.

Explanation: Because innumerable bodhisattvas whose roots of goodness have been matured by the Dharma body continuously realize it without interruption, it cannot be said to be one. If it were one, the cultivation of others would be useless.

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

Explanation: To reveal the meaning that the Dharma body is neither one nor different, another verse is given.

The Treatise says:

Because attachment to self is no more,

Within it there are no different bases.

Explanation: In the world, because beings discriminate in accordance with attachment to self, their bases are distinct. With respect to the Dharma body, there is no discrimination through attachment to self; therefore, the bases of the Tathagatas are not distinct.

If so, why is it established that there are many Buddhas?

The Treatise says:

As previously, many bases realize it;

Thus it is conventionally said not to be one.

Explanation: Because, at the preceding causal stage, it can be realized through innumerable bases, if the Dharma body were not present in each worldly body, bodhisattvas would have nothing to realize. Since each bodhisattva realizes this Dharma body on the basis of his own body, conventionally it cannot be said to be one.

The Treatise says:

Their dispositions and practices differ; they are not fruitless;

Their perfection is beginningless.

Because they are not one and not different,

They are not many, being based on suchness.

Explanation: Because the bodhisattvas who arouse the aspiration are many, their dispositions differ. Because their dispositions differ, their preparatory practices are not the same. Because their preparatory practices differ, they possess effective power.

Because they possess effective power, they can attain the fruit. Since the causal principle is present, their efforts are not fruitless. If there were only one Buddha, the cultivation of the many bodhisattvas would have nothing for them to realize.

There is nothing incomplete in the Buddhas’ work of benefiting sentient beings. Because they establish beings in the Three Vehicles, if the Buddhas did not establish them in unsurpassed bodhi, their performance of Buddha-work would be incomplete. Because their work of benefiting beings is complete, the Buddha is not one.

Just as samsara has no beginning, so too are the innumerable Buddhas beginningless. They are beginningless and innumerable. If there were only one Buddha, with no Buddhas before or after him, then this single Buddha would have to be both the first Buddha and the last Buddha for this principle to be established.

For these five reasons, the Buddha is not one.

The Treatise says: Because they are not different, they are not many.

Explanation: Because their basis is not different, the Buddhas are not many. Because they are not many, they are not different.

Upon what are they based?

The Treatise says: They are based on suchness.

Explanation: Suchness is the purified Dharma realm. Because the Dharma realm is not different, the basis of the Buddhas is not distinct. These two verses reveal that the Dharma body has neither the characteristic of oneness nor that of difference.

The Treatise says: Fourth, permanence is its characteristic, because of the characteristic of purified suchness.

Explanation: Below, three proofs are cited to establish the meaning that the Dharma body is permanent. When suchness is free from all defilements, its undefiled purity is called the fruit of Buddhahood. This suchness is permanent. The Buddhas are the manifestation of purified suchness; therefore, the Dharma body is permanent.

The Treatise says: Because the original vows extend and unfold to the ultimate limit.

Explanation: From the initial arousal of the aspiration until the eighth bhumi, throughout twenty-seven great asamkhya kalpas, the Tathagata’s vows, based upon the Dharma realm, are brought to fulfillment. The sustaining of an undertaking by a vow is called “extending.” Being unobstructed in every place is called “pervading.” Reaching the utmost boundary of samsara is called “the ultimate limit.” Because this vow arises based upon the Dharma realm, if the Dharma realm were impermanent, this vow would come to an end.

Since the vow does not end, one knows that the Dharma realm is permanent. Moreover, because this vow extends and pervades to the ultimate limit, it is neither empty nor fruitless, and thus the Dharma body is attained. Since the vow is inexhaustible, the Dharma body is permanent.

The Treatise says: Because the proper work to be done has not yet been completed.

Explanation: If it were said that the Buddha had finished the work of benefiting sentient beings, then his former vow would have to be exhausted, and the vow could not be used to prove that the Dharma body is permanent. But this is not so. Why? Because the proper work has not yet reached completion. From the present time until the end of time, this proper work is boundless. So long as sentient beings have not all attained Buddhahood and have not all entered parinirvana, this proper work does not cease. The proper work is accomplished through the Dharma body. Because the proper work does not cease, the Dharma body is permanent.

The Treatise says: Fifth, inconceivability is its characteristic, because purified suchness can be known only through wisdom’s direct realization; it has no analogy and is not the domain in which conceptual examination and investigation operate.

Explanation: Because the Dharma body has three causes and conditions, it is inconceivable. First, it is not an object of the three kinds of wisdom, and therefore it is inconceivable. Because it is not the domain in which conceptual examination and investigation operate, it is not an object of wisdom born of hearing.

Because it has no analogy, it is not an object of wisdom born of reflection. It is known through wisdom’s direct realization. It is not an object of the wisdom born of cultivation belonging to worldly beings or the Two Vehicles; therefore, it is inconceivable.

Second, it is the supreme, true non-discrimination, and therefore it is inconceivable. This non-discrimination is known by the bodhisattva’s wisdom of direct realization and is not an object of the discriminating thought of ordinary beings. Ordinary beings are like those born blind, who cannot distinguish colors because they have never seen them.

Nor is it an object of the discriminating thought of the Two Vehicles. This object is ultimate and is not realized by the Two Vehicles; therefore, they cannot discern it. Those of the Two Vehicles are like newborn infants who cannot see the sun because their visual power is still weak.

“Supreme” means that it has no analogy. Among all phenomena, the Dharma body is ultimate and incomparable; there is no phenomenon that can serve as its analogy. Therefore, no superior person can know it by comparison.

“True” means that it is inexpressible. Because those who have never seen the truth cannot express it, sentient beings cannot discern it. All conceptual examination and investigation arise in dependence upon verbal expression.

Since there is no verbal expression, it is not the sphere of conceptual examination and investigation. Therefore, it is inconceivable. Third, the Dharma body is known through the Buddha’s wisdom of realization and cannot be discerned by intelligent people of the world.

In the world there is nothing comparable to the Dharma body through which, upon seeing that thing and making a comparison, one could know the Dharma body. Within the Dharma body, all activities of mind utterly cease, because object and wisdom are not distinct. Therefore, it is inconceivable.

The Treatise says: Furthermore, how is this Dharma body realized?

Explanation: There is realization without attainment. There is attainment without realization. There is both realization and attainment.

There is neither realization nor attainment. Here, the intention is to reveal both realization and attainment. Among all sentient beings in samsara, there is none who does not originally possess the Dharma-body.

Because they are perpetually conjoined with the Dharma-body, this conjunction has been naturally established since beginningless time. Such conjunction is called attainment. This attainment is not so called because it is reached through contact, nor can it be realized by the sense consciousnesses.

Because attainment through conjunction is distinct from these, this question is posed. As a sutra states, among sentient beings there is none who exists outside the Dharma-body, just as no form exists outside space. This is because no sentient being is separate from the Dharma-body.

The Dharma-body within sentient beings is originally attained.

Such is the meaning of attainment; what, then, is the meaning of realization?

The Treatise says: It is obtained from the initial contact,

Explanation: This reveals that the contact through which it is obtained has a beginning. Because skillful means accomplish immeasurable benefit, just as the eye’s seeing of form necessarily entails five conditions: first, an actual object is present before the faculty; second, the faculty is unimpaired; third, there is examination and investigation; fourth, the consciousness is undisturbed; and fifth, there are no obscuring impediments and so forth. If these five conditions are incomplete, form cannot be perceived. Realizing and knowing the Dharma-body is likewise and necessarily requires five conditions.

The Treatise says: through taking as its object the intermingled characteristic of the Mahayana Dharma.

Explanation: Suchness is the Mahayana Dharma. All the Dharma-gates taught in the twelve divisions of the Mahayana scriptures together reveal this same suchness. All authentic teachings concerning the Dharma of suchness have a single flavor and are therefore called intermingled. It is like rivers flowing into the sea, intermingling and becoming a single flavor. Because wisdom and its object are undifferentiated, this is called taking as an object. The bodhisattva takes the intermingled Dharma of suchness within the Mahayana as the object. This reveals the first condition: that the object truly exists and is supreme.

The Treatise says: Nonconceptual wisdom and the subsequently attained wisdom following nonconceptual wisdom.

Explanation: Realizing wisdom has nonconceptuality as its characteristic. Because this wisdom arises with suchness as its object and is free from conceptual discrimination, it is purified and becomes realizing wisdom. This reveals the second condition: purified wisdom, like an unimpaired faculty.

The subsequently attained wisdom following nonconceptual wisdom is an auxiliary Dharma both before and after realization. Through this wisdom, one subsequently reenters true contemplation and thereafter becomes increasingly excellent. This is the third condition, concerning auxiliary Dharmas, like examination and investigation.

If there is vipasyana but no samatha, the meaning cannot be realized and attained; therefore, samatha must be cultivated. The cultivation of samatha has three characteristics: first, obtaining the cause; second, obtaining the various aids; and third, obtaining the capacity.

The Treatise says: cultivating the five characteristics to maturity,

Explanation: This concerns obtaining the cause. There are five modes of cultivation and the five fruits attained through those five modes of cultivation, as explained under the distinctions in the causes and fruits of cultivation. Once attained, they are not lost or regressed from; this is called maturity. Attaining the highest grade of the highest level is called completion. Contemplating them repeatedly is called cultivation. This explains two kinds of causes: first, the cause that is not lost; and second, the cause that is perfected. Therefore, it is called obtaining the cause.

The Treatise says: skillfully accumulating the provisions on all the bhumis,

Explanation: This concerns obtaining assisting companions. From the first bhumi through the tenth bhumi, one accumulates practices of merit and wisdom as provisions; therefore, this is called obtaining the various aids.

The Treatise says: being able to destroy the subtle and difficult-to-destroy obstacles.

Explanation: This concerns obtaining the capacity. Through the preceding two meanings, one is able to destroy the cognitive obstacles. These afflictions arise together with the undefiled paths of the Two Vehicles and therefore are called subtle. These obstacles cannot be destroyed by the paths of the Two Vehicles and therefore are called difficult to destroy. Hence, this is called obtaining the capacity. This reveals the fourth condition: obtaining concentration so that consciousness is not disturbed.

The Treatise says: The samadhi likened to a vajra.

Explanation: Samadhi is likened to a vajra in four respects: 1. It can destroy the mountain of afflictions. 2. It can cause the various virtues to develop extensively. 3. It is firm and indestructible. 4. Through its sharpness, it enables wisdom to penetrate all Dharmas without obstruction.

The Treatise says: Immediately after this samadhi, all obstacles are extinguished and abandoned.

Explanation: Once this concentration has been attained, all obstacles are extinguished without remainder. This is the fifth condition, concerning the elimination of delusion, like the absence of obscuring impediments and so forth.

The Treatise says: At that time, through the transformation of the basis, realization and attainment are accomplished.

Explanation: When the vajra-like mind ceases, this is called “at that time.” At that time, the basis of the tenth bhumi is transformed into the basis of a Buddha; this is called realization and attainment.

The Treatise says: How many sovereignties are sovereignly attained within this Dharma-body?

Explanation: To clarify this, one must explain the transformation of the basis of the five skandhas and elucidate the sovereignties of the Dharma-body. Therefore, this question is posed.

The Treatise says: In brief, five sovereignties are sovereignly attained therein:

Explanation: If explained extensively, there are immeasurable sovereignties. Here, five kinds are explained in brief.

The Treatise says: The first sovereignty concerns the Pure Land, the manifestation of one’s own body, the marks and excellent characteristics, boundless sound, and the mark of the invisible crown of the head,

Explanation: At will, the Tathagata can manifest a Pure Land like vaidurya and so forth. In accordance with the various kinds of sentient beings, he manifests bodies at will, and in the great assembly he does not turn away from any sentient being. Moreover, according to what sentient beings delight in beholding, he manifests the various bodies they delight in beholding and displays the various marks and excellent characteristics.

He teaches the Dharma at will, pervading the worlds throughout the ten directions. Within each sound, sentient beings of every kind hear the Dharma they delight in hearing. When Brahma gods and others see the Buddha, they perceive the Tathagata’s body as many times taller than their own and thus cannot see the crown of his head.

All these things are accomplished at will and therefore are called sovereignty.

Through what cause is this sovereignty attained?

The Treatise says: Through the transformation of the basis of the form skandha.

Explanation: Each skandha possesses such a transformation, as explained in the four preceding transformations of the basis under the distinctions concerning cessation. Form-consciousness is called the form skandha. Physical obstruction is the essence of form. When the antidote arises, the impure aspect of the discriminated nature is perpetually separated, while its pure aspect becomes perpetually conjoined. This is the transformation of the basis of the form skandha. Within this transformation of the basis, sovereignty over the Pure Land and so forth is attained.

The Treatise says: The second sovereignty is the undiminished abiding in immeasurable great bliss,

Explanation: Because it is not defiled by any afflictions or habitual tendencies, it is called undiminished. The Tathagata’s abiding in bliss cannot be calculated and is therefore said to be immeasurable. Because this bliss is supreme and cannot be equaled within the three realms, it is called abiding in great bliss. All these things are accomplished at will and therefore are called sovereignty.

The Treatise says: Through the transformation of the basis of the feeling skandha.

Explanation: Feeling-consciousness is called the feeling skandha. Experiencing suffering and pleasure is the essence of feeling. Through the transformation of the basis of the feeling skandha, this sovereignty is attained.

The Treatise says: The third sovereignty is the complete and correct exposition of all names, sentences, passages, chapters, and sections,

Explanation: All names and sentences within verbal teachings—from a verse to a passage, a chapter, a section, or an entire work—are called collections. One can comprehend them all clearly and expound them correctly at will; therefore, this is called sovereignty.

The Treatise says: Through the transformation of the basis of the perception skandha’s apprehension of differentiated characteristics.

Explanation: Perception-consciousness is the perception skandha. Apprehending differentiated characteristics is the essence of perception. Through the transformation of the basis of the perception skandha, this sovereignty is attained.

The Treatise says: The fourth sovereignty concerns transformation, alteration, gathering the great assembly, and gathering the white and pure qualities,

Explanation: Causing what did not previously exist to appear as existent and dividing one into many is transformation. Changing an original nature into something different is alteration. According to the distance or proximity of the sentient beings one wishes to see, one can guide them at will. Gods, humans, yaksas, and others come to the great assembly, and according to what is appropriate for them, the Tathagata gathers and transforms them by means of the Four Means of Gathering. Defiled wholesome qualities are called white. Undefiled wholesome qualities are called pure. One guides these white and pure qualities so that they arise continuously. Because all these things are accomplished at will, they are called sovereignty.

The Treatise says: This is due to the transformation of the basis of the formation skandha.

Explanation: Volitional consciousness is the formation skandha. Mental attention is the essence of formation. Through the transformation of the basis of the formation skandha, this mastery is attained.

The Treatise says: The fifth mastery manifests the wisdom of equality, the wisdom of reflective contemplation, and the wisdom of accomplishing activities.

Explanation: With regard to all dharmas, the Tathagata is free from error and directly knows objects that are not presently before him as though they were present. This is like a person recalling passages that he has thoroughly learned; it is called manifest wisdom. Ever since penetrating suchness, he has maintained a mind of equality toward all sentient beings.

Because he realizes the pure equality of dharmas, this is called the wisdom of equality. He is able to retain the gateways of samadhi and dharani. Within these Dharma gateways, whatever dharma he wishes to draw forth, he obtains at will and without obstruction.

This is like a wealthy man who guards his own treasury and draws from it for use without hindrance; it is called the wisdom of reflective contemplation. He is able to manifest birth in Tusita Heaven and parinirvana in order to establish uncontaminated roots of goodness for shravakas and bodhisattvas on the lower stages, and he can manifest the deeds of the Tathagata; this is called the wisdom of accomplishing activities.

Because all such deeds are accomplished at will, it is called mastery.

The Treatise says: This is due to the transformation of the basis of the consciousness skandha.

Explanation: Cognizing consciousness is the consciousness skandha. Clear discernment and discrimination are the essence of consciousness. Through the transformation of the basis of the consciousness skandha, this mastery is attained.

The Treatise says: On how many dharmas does this Dharma-body serve as the basis?

Explanation: In order to show that the immeasurable virtues of the Tathagata all arise from the Dharma-body and take the Dharma-body as their basis, this question is asked.

The Treatise says: Stated briefly, there are only three.

Explanation: If explained extensively, there are immeasurable dharmas that depend upon it. Now, stated briefly, there are only three.

The Treatise says: It is the basis of the various abodes of all Buddha Tathagatas.

Explanation: There are four kinds of abodes: the heavenly abode, the Brahma abode, the noble abode, and the Buddha abode. Among the various abodes, the Tathagata most often abides in these four dharmas. Therefore, these four kinds are specifically taught.

Attainment is of two kinds: first, attainment of mastery; second, manifest attainment. When one first becomes a Buddha, all the Tathagata's dharmas are attained in full; this is called attainment of mastery. Thereafter, when they are employed according to circumstances, this is called manifest attainment.

If one realizes the Dharma-body, one attains mastery over all the Tathagata's dharmas. The Dharma-body is the basis of the abodes and other such dharmas. Why is this?

Because only by not departing from the Dharma-body can these dharmas be attained.

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

Explanation: In order to clarify that the Dharma-body is the basis of the abodes and other dharmas, a verse is taught again.

The Treatise says:

All Buddha Tathagatas experience five joys,

Explanation: Bodhisattvas also possess these five kinds, but they have not yet perfected them. Only Buddhas possess them fully; therefore, it says, “All Buddha Tathagatas.” The essence of joy is only one, namely, supreme and irreversible joy. Yet because it is attained through five causes, five joys are taught.

All Buddhas attain liberation themselves and employ transformation bodies to teach and transform those of the Two Vehicles, enabling them to attain liberation. Why do the Tathagatas themselves experience the five joys while those of the Two Vehicles do not attain them?

The Treatise says:

All arise from having realized their own realm.

Those of the Two Vehicles lack them because they have not realized it;

Explanation: Because the causes differ, the results are not the same. Realization of one's own realm is the cause, and the five joys are the result. The realm is the nature of the Tathagata, namely, the intrinsically pure Dharma-body. The Tathagata realizes it through the power of great practice; it is not attained without a cause or through anything else. Therefore, it is called realization of one's own realm. Through realizing their own realm, the five joys are attained as the result. Since those of the Two Vehicles do not realize this realm, they do not possess the five joys.

The Treatise says:

Those who wish to attain them must realize the Buddha realm.

Explanation: Those who seek the Dharma of the five joys must cultivate the path and realize the Dharma-body. Why is this? Because a result cannot be attained apart from its cause. This verse shows that the Dharma-body is the basis of the five joys. Through realizing the Dharma-body, the five joys are attained; without realizing the Dharma-body, the five joys are not attained.

The Treatise says:

Through immeasurable powers and the accomplishing of deeds,

Through the exquisite savor of the Dharma, and the fulfillment of aspirations and virtues.

Explanation: This verse also calls them the five joys because they arise from five causes. What are these five?

First, joy arises from the cause of one's own immeasurable powers. All Buddhas equally awaken to and comprehend the Dharma-body. All Buddhas equally attain supreme powers.

The supreme powers of all Buddhas are precisely the supreme powers of one Buddha, and the supreme powers of one Buddha equal the supreme powers of all Buddhas. Why is this? All Buddhas share the same Dharma-body as their essence.

Since the essence is one, the supreme powers of however many Buddhas there may be are precisely the supreme powers of one Buddha. The supreme powers of all Buddhas are immeasurable, and the supreme powers of one Buddha are also immeasurable. Therefore, the supreme powers of one Buddha are equal to the supreme powers of all Buddhas.

Because the Dharma-body of all Buddhas equally possesses supreme powers, joy arises. Seeing that realization of one's own realm brings these supreme powers, joy arises.

Second, joy arises from the cause of accomplishing deeds. The work performed by one Buddha for the benefit of sentient beings is the true work of all Buddhas and is the work of benefiting all sentient beings. Why is this?

The establishment of Pure Lands by all Buddhas for the benefit of sentient beings is precisely the true work of one Buddha. Even if all Buddhas did not perform the true work and only one Buddha performed it, that work would nevertheless extend throughout the true work of all Buddhas. To benefit one sentient being is to benefit all sentient beings.

If one sentient being becomes a Buddha, that sentient being can in turn teach and transform all sentient beings, and thus the benefit is successively propagated. When all Buddhas have realized their own realm, they establish this true work. Seeing that realization of their own realm accomplishes this true work, joy arises.

Third, joy arises from the cause of the exquisite savor of the Dharma. In the past, the Tathagata studied the Three Vehicles and the twelve divisions of the scriptures. After becoming a Buddha, he contemplated all dharmas and saw that there is no dharma that does not arise from this Dharma-body and no dharma that does not ultimately return to the realization of this Dharma-body. Therefore, all Dharma gateways share the single savor of the Dharma-body. Seeing that the sutras—the Sutra, Geya, and so forth—share the single savor of the Dharma-body, joy arises.

Fourth, joy arises from the cause of the fulfillment of aspirations and virtues. Aspirations are fulfilled, and virtues are also perfected. The fulfillment of aspirations means that whatever a Buddha contemplates, there is nothing that is not accomplished, such as Pure Lands, great assemblies, and other such matters. The perfection of virtues means that among the dharmas unique to all Tathagatas, such as the ten powers and the four fearlessnesses, there is none that is not perfected. Seeing the fulfillment of these two matters, joy arises.

The Treatise says:

They attain supreme joy that is never lost;

Explanation: Because it surpasses the joys and pleasures of the three realms, it is supreme. Because all afflictions, including their habitual tendencies, have been completely exhausted without remainder, it is never lost.

The Treatise says:

All Buddhas constantly behold four inexhaustible things.

Explanation: Furthermore, the Tathagata sees that the preceding four joys are never exhausted, even to the end of samsara. Even upon entering nirvana without remainder, they are not exhausted; therefore, joy arises.

What are the characteristics of this joy and bliss?

First, it is supreme, surpassing all the joys and pleasures of the three realms and of the Two Vehicles. Second, it is never lost. All afflictions, including their habitual tendencies, are extinguished without remainder. This clearly means that it is utterly perfect and utterly pure. This is called the first basis, the basis of benefit for oneself.

The Treatise says: It is the basis of the various enjoyment bodies, which serve to mature the roots of goodness of bodhisattvas.

Explanation: The response bodies of all Buddhas are immeasurable; therefore, it says, “various.” Furthermore, the categories of the response body of each Buddha cannot be exhaustively described; therefore, it says, “various.” This Dharma-body is the basis of the response bodies.

Why is it their basis? Because these bodies arise from it. If there were no response bodies, the roots of goodness of bodhisattvas who have ascended the stages could not be matured; therefore, response bodies must exist. Since response bodies are established through the Dharma-body, the Dharma-body is the basis of response bodies. This is the second basis, the basis for benefiting bodhisattvas.

The Treatise says: It is the basis of the various transformation bodies, which serve to mature abundant roots of goodness for shravakas and pratyekabuddhas.

Explanation: This Dharma body is not only the basis of the enjoyment body, but also the basis of the transformation body. Why is this so? If there were no transformation body, the good roots of beings with lesser aspirations—that is, shravakas and pratyekabuddhas—could not be brought to maturity. “Many” means that it does not benefit only the aspirations and inclinations of those of the Two Vehicles; here, the good roots of bodhisattvas are also brought to maturity through the transformation body. Therefore, the Dharma body is the basis of the transformation body. This is the third benefit: serving as the basis for those of the Two Vehicles.