起信論直解

Furthermore, the meaning of permeation involves four dharmas, through which defiled dharmas and pure dharmas arise without cease. What are the four?

1. The pure dharma, called suchness.

2. The cause of all defilement, called ignorance.

3. The deluded mind, called karmic consciousness.

4. The illusory realm, namely, the six sense objects.

PERMEATION means to suffuse or perfume. HABITUATION means repetition; we commonly use the word “habit” to refer to this. Thus, PERMEATION AND HABITUATION refers to the quality of being suffused through repeated activity. Only that which is repeated again and again becomes habituated. If one practices meditation every day, one is permeating the storehouse consciousness with the practice of meditation. If one studies Literary Chinese every day, one is permeating the storehouse consciousness with Literary Chinese. If one becomes angry every day, one is permeating the storehouse consciousness with anger. If one shouts every day, one is permeating the storehouse consciousness with shouting.

The characteristic of permeation is that whatever is permeated repeatedly becomes enduring and exceptionally powerful. Just as clothing becomes more fragrant the longer it is perfumed, prodigies in music, mathematics, and so forth arise because music or mathematics has been deeply permeated into the storehouse consciousness. A child of seven or eight who already wishes to renounce the household life does so because the seeds of spiritual cultivation have been deeply and thoroughly permeated.

THE MEANING OF PERMEATION INVOLVES FOUR DHARMAS means that this permeation arises on the basis of four dharmas: suchness, ignorance, karmic consciousness, and the realm of the six sense objects. Through their mutual permeation, defiled dharmas and pure dharmas arise. DEFILED DHARMAS are dharmas that follow the current of non-enlightenment. PURE DHARMAS belong to initial enlightenment, which reverses the current and returns to purity.

Among PURE DHARMAS, only SUCHNESS is mentioned here because suchness is the foundation of pure dharmas. Master Xianshou said: “The statement ‘The pure dharma is called suchness’ refers to suchness within the gateway of arising and ceasing. It is called the pure dharma for three reasons. 1/ With regard to its essence, it has always been intrinsically pure. 2/ With regard to the characteristics of its essence, it inwardly permeates, overturning defilement and transforming it into purity. 3/ With regard to the pervasive function of permeation, when it responds to beings’ capacities, it becomes a pure condition.”

DEFILEMENT refers to the six defilements, the three subtle aspects, and the six coarse aspects. All arise from ignorance. Because ignorance is the cause that produces them, it is said: “The CAUSE of defilement is called ignorance.”

DELUDED MIND refers to the deluded, discriminating mind of sentient beings. When the mind moves through non-enlightenment, it gives rise to the seeing subject and the realm that is seen. Upon these illusory phenomena, discrimination, grasping, and so forth arise. All of these belong to the deluded mind. Karmic consciousness is their cause; therefore, it is said: “The DELUDED MIND is called karmic consciousness.”

How suchness, ignorance, karmic consciousness, and the six sense objects mutually permeate one another, causing pure and defiled dharmas to arise without cease, will be clarified in the following sections. First, an analogy is presented so that one may understand the meaning of PERMEATION. The details are then explained.

The meaning of PERMEATION is as follows: In the world, clothing in itself possesses no fragrance, but if someone perfumes it with incense, it will acquire a fragrance. So it is here: Suchness, the pure dharma, is truly undefiled, but because it is permeated by ignorance, the characteristics of defilement appear. Ignorance, the defiled dharma, truly possesses no pure activity, but because it is permeated by suchness, it acquires a pure function.

To illustrate the meaning of PERMEATION, the example is used of clothing that originally has no fragrance but acquires one when perfumed with incense. PERFUMING refers to permeation.

SO IT IS HERE means that defiled dharmas and pure dharmas are like clothing that acquires a fragrance after being perfumed with incense: Defiled dharmas arise when ignorance permeates suchness. Pure dharmas arise when suchness in turn permeates ignorance, thereby producing a pure function. Since permeation is like perfuming something with incense, once the perfuming ceases, the fragrance will disappear. If one no longer allows ignorance to permeate and permits only suchness to permeate, defiled dharmas will come to an end and pure dharmas will be fully revealed.

The details are explained next.

How does PERMEATION CAUSE DEFILED DHARMAS TO ARISE WITHOUT CEASE?

This question is posed in order to explain the process by which suchness is permeated by ignorance, giving rise to defiled dharmas. This is precisely the process of non-enlightenment. It is said to occur WITHOUT CEASE because, once permeation has taken shape, it exerts a force that causes the permeation to continue increasingly. It is like addiction to tobacco or alcohol. Once one has become accustomed to tobacco and alcohol, that habit creates a force that causes drinking and smoking to continue without end. Therefore, once something has become a habit, it is extremely difficult to abandon.

It is because ignorance exists in dependence upon the dharma of suchness. Because ignorance, the defiled dharma, serves as the cause, it immediately permeates suchness. Through this permeation, the deluded mind arises. Because the deluded mind exists, it in turn permeates ignorance.

This is a brief account of the process by which permeation causes defiled dharmas to arise. First, it explains the origin of ignorance. Within the Tathagata-garbha are the two meanings of illumination and ignorance. Illumination means that the essence of enlightenment is intrinsically luminous. Ignorance means that the essence of enlightenment is intrinsically devoid of self-nature: because it is utterly true, it is free of discrimination. To abide constantly, limpid and still, within non-discrimination is called the wondrous; to remain dim and unaware within non-discrimination is called ignorance. Therefore, it is said: “Ignorance exists IN DEPENDENCE UPON the dharma of suchness.”

“Because ignorance, the defiled dharma, serves as the cause, it immediately PERMEATES SUCHNESS” means that ignorance arises in dependence upon suchness and then takes suchness as that which it permeates, permeating suchness and producing karmic consciousness. Once karmic consciousness appears, it in turn permeates ignorance and produces the subsequent characteristics of non-enlightenment. Therefore, it is said: “Because the deluded mind exists, it immediately PERMEATES IGNORANCE.” According to this, there are two agents of permeation: IGNORANCE and the DELUDED MIND. This is why the section below is divided into the permeation of the deluded mind and the permeation of ignorance.

Next, the foregoing process is presented in detail.

Because one does not comprehend the dharma of suchness, thoughts arise through non-enlightenment, manifesting an illusory realm. Because the illusory realm and defiled dharmas serve as conditions, they immediately permeate the deluded mind, causing that mind to conceptualize and attach, create all kinds of karma, and undergo all the sufferings of both body and mind.

“ONE DOES NOT COMPREHEND the dharma of suchness” means that ignorance arises in dependence upon the true. THOUGHTS ARISE THROUGH NON-ENLIGHTENMENT refers to the process by which ignorance, the defiled dharma, permeates suchness and produces the deluded mind. Here, the deluded mind refers to the subtle aspect of karmic consciousness.

Karmic consciousness in turn permeates ignorance, producing the two characteristics of the Subjective Perceiver and the Objective Realm; therefore, the text speaks of MANIFESTING AN ILLUSORY REALM. Discrimination and grasping then arise upon that illusory realm; therefore, it is said: “Because the realm ... serves as a condition, it immediately permeates the deluded mind, causing that mind to CONCEPTUALIZE AND ATTACH.” CONCEPTUALIZATION refers to the Characteristic of Cognition and the Characteristic of Continuity.

ATTACHMENT refers to the Characteristic of Grasping and the Characteristic of Conceptualizing Names and Words. Once one grasps and clings, one CREATES ALL KINDS OF KARMA, which refers to the Characteristic of Producing Karma. Having created karma, one must then UNDERGO ALL THE SUFFERINGS of both body and mind, which refers to the Characteristic of Suffering Bound to Karma.

The permeation of the illusory realm is of two kinds. What are the two?

1. Permeation that increases conceptualization.

2. Permeation that increases grasping.

This further clarifies the process described above: “The illusory realm and defiled dharmas serve as conditions and immediately permeate the deluded mind, causing that mind to conceptualize and attach.” The realm serving as a condition that permeates the deluded mind means that the deluded mind, relying upon the illusory realm, further permeates ignorance; hence, it is called the PERMEATION OF THE REALM. That is, with karmic consciousness as the cause and the illusory realm as the condition, the first four of the six coarse characteristics arise. The Characteristic of Cognition and the Characteristic of Continuity belong to CONCEPTUALIZATION. The Characteristic of Grasping and the Characteristic of Conceptualizing Names and Words belong to GRASPING.

Because the foregoing process is repeated again and again with respect to all worldly dharmas, causing people to discriminate, calculate, and cling ever more strongly to external objects, while the stream of deluded thoughts becomes increasingly continuous and firmly established, this is called THE PERFUMING THAT INCREASES THOUGHT and THE PERFUMING THAT INCREASES GRASPING.

What follows clearly explains the perfuming by ignorance and the deluded mind. Ignorance and the deluded mind are the perfuming agents, perfuming suchness and karmic consciousness.

A. The meaning of THE PERFUMING BY THE DELUDED MIND is twofold. What are the two?

Ignorance arises in dependence upon the true and then perfumes suchness in return, thereby producing karmic consciousness. This belongs to the perfuming by ignorance. Karmic consciousness, in turn, perfumes ignorance, causing delusive objects to arise; then, based upon those delusive objects, the four coarse aspects arise … This belongs to THE PERFUMING BY THE DELUDED MIND. This perfuming by the deluded mind is of two kinds:

1. The perfuming by fundamental karmic consciousness: It causes arhats, pratyekabuddhas, and all bodhisattvas to undergo the suffering of birth and death.

THE SUFFERING OF BIRTH AND DEATH follows Master Hanshan’s Direct Explanation, whereas Master Xianshou’s commentary records it as “the suffering of arising and ceasing.” Yet whether it is the suffering of arising and ceasing or of birth and death, both refer to the suffering of “transformational birth and death.”

Here, karmic consciousness is the perfuming agent; it perfumes ignorance, causing the Subjective Perceiver and the Aspect of the Objective Realm to arise. ARHATS and PRATYEKABUDDHAS are the ultimate fruits of the shravaka and pratyekabuddha paths. While abiding in this samadhi, these noble ones are no longer subject to birth and death within the three realms and are free from the suffering of coarse, delimited birth and death.

Nevertheless, they remain governed by the arising and ceasing of the evolving-consciousness aspect; hence it is said that they “MUST UNDERGO the suffering of arising and ceasing.” ALL BODHISATTVAS refers to bodhisattvas from the Stage of Corresponding Faith onward, who have attained mastery with respect to the emptiness of persons (as explained above in the section on the six defilements). They have left behind coarse suffering but still retain subtle suffering; hence it is said that they “UNDERGO THE SUFFERING of arising and ceasing.”

2. The perfuming that increases discriminating object-consciousness: It causes ordinary beings to undergo the suffering of bondage by karma.

DISCRIMINATING OBJECT-CONSCIOUSNESS refers to the mental consciousness mentioned above. Here, mental consciousness is the perfuming agent; it perfumes karmic consciousness, increasing the Aspects of Grasping and Reckoning Names. It then gives rise to delusion, creates karma, and undergoes the suffering of “delimited birth and death”; hence it is said that ordinary beings “UNDERGO THE SUFFERING of bondage by karma.”

B. The meaning of THE PERFUMING BY IGNORANCE is twofold. What are the two?

Here, ignorance is the perfuming agent. Although the perfuming agent is ignorance in both cases, there are two kinds according to whether it is coarse or subtle:

1. Fundamental perfuming: Because it can bring karmic consciousness to completion. FUNDAMENTAL refers to fundamental ignorance. This ignorance perfumes the essence of mind, producing karmic consciousness and so forth; hence it is called FUNDAMENTAL PERFUMING.

2. The perfuming by the views and craving that arise from it: Because it can bring discriminating object-consciousness to completion.

THAT ARISE FROM IT means “generated from …” and qualifies the words views and craving. Views and craving are the two things generated from fundamental ignorance; hence they are called THE VIEWS AND CRAVING THAT ARISE FROM IT. They are also called the ignorance of the four abiding grounds or derivative ignorance. Because mental consciousness is increased through being perfumed by these two, it is said, “Because it BRINGS discriminating object-consciousness TO COMPLETION.”

The foregoing concerns defiled perfuming; what follows concerns pure perfuming.

How does THE PERFUMING THAT CAUSES PURE DHARMAS TO ARISE CONTINUE WITHOUT CEASING?

This question is posed to explain the process by which suchness perfumes the deluded mind, thereby producing pure dharmas. It is the process of reversing the current and returning to purity, describing the wisdom of initial awakening.

It is because the Dharma of suchness exists that it can perfume ignorance. Through the power of the causes and conditions of this perfuming, the deluded mind is made to abhor the suffering of birth and death and delight in seeking nirvana. Because this deluded mind possesses the causes and conditions of abhorrence and seeking, it then perfumes suchness.

IT IS introduces the process by which perfuming causes pure dharmas to arise. Although suchness is perfumed by ignorance into the six defilements, it itself still possesses the power to perfume ignorance in return. A mind that abhors the suffering of the world and wishes to seek the tranquil, noble bliss of nirvana is a manifestation of that operative power.

Even in this very life, while one is being swept along by emotions, material concerns, or family affairs, if one suddenly gives rise—even for a moment—to a sense of weariness and wishes to live a peaceful life free from contention and so forth, this too is a manifestation of the power of suchness. This manifestation assumes many forms, appearing differently according to whether it is coarse or subtle. Yet they all share one feature: an unwillingness to cling to worldly fame and gain, together with an altruistic inclination.

When the mind that abhors the world and seeks nirvana appears, the process by which the deluded mind perfumes suchness begins. It is said that the deluded mind perfumes suchness because this abhorrence and seeking belong to the deluded mind that arises and ceases. Yet because they are governed by suchness, although this is perfuming by the deluded mind, it nevertheless becomes pure practice. This is the coarse aspect of the wisdom of initial awakening.

One has faith in one’s own nature, knows that the mind moves delusively and that no objective realm exists before it, and cultivates the practice of relinquishment. Because one knows in accordance with reality that no objective realm exists before the mind, one employs every skillful means to initiate practices that accord with suchness, neither grasping nor entertaining thoughts, continuing in this way for a very long time …

To believe that “the mind itself is the Buddha,” to believe that “the three realms are mind-only and the myriad dharmas are consciousness-only,” and to believe that one has the capacity to become a Buddha—all these are called HAVING FAITH IN ONE’S OWN NATURE. However, the FAITH spoken of here is merely faith based upon the teachings of sutras and treatises or of spiritual friends, on the basis of which one practices; it is not yet faith arising from one’s own direct realization. Therefore, the KNOWING here is also knowing that arises from faith. It still remains within the understanding of mental consciousness, but it is the aspect of mental consciousness that is returning to purity.

TO KNOW THAT THE MIND MOVES DELUSIVELY is to know that the things one has always regarded as one’s mind—such as thinking, discriminating, remembering with affection, joy, and sorrow—are merely a deluded mind without any real essence. NO OBJECTIVE REALM EXISTS BEFORE IT because the myriad dharmas are merely transformations of consciousness. Because one has such faith, one begins to practice.

TO CULTIVATE THE PRACTICE OF RELINQUISHMENT means employing methods that help eliminate whatever causes one’s mind to move delusively. To contemplate thoughts, joys, and sorrows arising in the mind as delusive and then release them, not allowing them to continue, is to undertake the practice of relinquishment. To recite the Buddha’s name continuously and diligently in order to gather in the stream of deluded thoughts is likewise to cultivate the practice of relinquishment, and so forth. According to the capacities of sentient beings in each era, the practices for relinquishment are innumerable. Yet however numerous they may be, they all share the purpose of returning the mind to its originally clear, tranquil, and unattached state.

TO KNOW IN ACCORDANCE WITH REALITY means knowing not through study but through one’s own direct experience. This refers to the realm directly realized by a bodhisattva on the First Bhumi. “EMPLOYING EVERY SKILLFUL MEANS to initiate practices that accord with suchness, neither grasping nor entertaining thoughts, continuing in this way for a very long time …” describes the process of cultivation undertaken by bodhisattvas of the Ten Bhumis.

PRACTICES THAT ACCORD WITH SUCHNESS are practices that accord with suchness, the Dharma-nature. On the First Bhumi, one realizes the non-arising of a single thought; cultivating the samadhi of suchness on the basis of that single thought is therefore said to ACCORD WITH SUCHNESS. From the First Bhumi onward, bodhisattvas concentrate on eliminating the Wisdom Aspect, which is the cause of the three Aspects of Continuity, Grasping, and Reckoning Names.

Hence the text says NEITHER GRASPING NOR ENTERTAINING THOUGHTS; this is precisely the cultivation of the samadhi of suchness mentioned above. However, discriminating wisdom truly ceases only on the Eighth Bhumi. Thus, from the First Bhumi through the fulfillment of the Seventh Bhumi, this “neither grasping nor entertaining thoughts” still remains within the sphere of deliberate effort.

Only upon reaching the Eighth Bhumi is there truly and completely “neither grasping nor entertaining thoughts.”

CONTINUING IN THIS WAY FOR A VERY LONG TIME means passing through a very long process of cultivation[36] … Upon reaching the final stage of the bodhisattva path, the following result is attained:

Through the power of perfuming, ignorance ceases. Because ignorance ceases, the mind does not arise. Because there is no arising, the objective realm ceases accordingly. Because causes and conditions have all ceased, all aspects of mind come to an end. This is called attaining nirvana and accomplishing spontaneous activity.

Through the perfuming power of the wisdom of initial enlightenment, one reverses the current of the four characteristics—cessation, change, abiding, and arising—and thereby extinguishes fundamental ignorance. Although the process of extinguishing proceeds from the coarse back to the subtle—and only when the mind no longer arises can one perceive and extinguish fundamental ignorance itself—nevertheless, only when the subtle has ceased does the coarse truly come to an end, because only when the cause is extinguished is the effect truly extinguished.

Therefore, the statement, “BECAUSE IGNORANCE is extinguished, the mind does not arise,” proceeds from the subtle toward the coarse. Here, NON-ARISING refers to the Aspect of Karmic Activity and the Aspect of Perceiving. When ignorance is exhausted, the mind is no longer stirred by its power, and thus neither Karmic Activity nor Perceiving arises.

When Perceiving is absent, the Aspect of the Objective Realm is also absent; therefore it is said, “Because there is NO arising, the objective realm ceases accordingly.” Once the objective realm has ceased, the mind has nothing upon which to depend in order to give rise to discrimination, create karma, undergo suffering, and so forth. That is, when fundamental ignorance is exhausted, the nine aspects within the section on non-enlightenment are also exhausted.

Fundamental ignorance is the CAUSE, while the Aspect of the Objective Realm is the CONDITION that gives rise to the six coarse aspects. Therefore it is said, “Because both cause and condition are extinguished, all characteristics of the mind come to an end.” THE CHARACTERISTICS OF THE MIND refers to the nine aspects of non-enlightenment, or the six defilements.

ATTAINING NIRVANA refers to the fruition of Buddhahood. It indicates that the essence of mind has been completely cleansed of delusive defilements and is purely clear and luminous. Upon attaining Buddhahood, one possesses every kind of wisdom, thoroughly comprehending all realms of the Buddhas as well as those of sentient beings, and gives rise to inconceivable karmic functions. Therefore it is said, “ACCOMPLISHING SPONTANEOUS ACTIVITY.” This kind of activity is not accomplished through deliberate intention; it manifests solely in response to sentient beings, and is therefore called SPONTANEOUS.

The section “The perfuming that gives rise to pure dharmas without interruption” also has two parts: perfuming by the deluded mind and perfuming by suchness. The perfuming that gives rise to pure dharmas is called PERFUMING BY THE DELUDED MIND because this cultivation is still undertaken on the basis of the mind of arising and cessation. Yet this deluded mind is not the kind of deluded mind that creates karma and undergoes suffering in the six realms; rather, it is the aspect of the deluded mind governed by suchness. This treatise calls it the wisdom of initial enlightenment.

A. The meaning of PERFUMING BY THE DELUDED MIND is twofold. What are the two?

PERFUMING BY THE DELUDED MIND means that the deluded mind is the perfuming agent. This perfuming by the deluded mind is of two kinds. The first is perfuming by CONSCIOUSNESS. The second is perfuming by MIND.

1. Perfuming by the discriminating consciousness of phenomena: Ordinary beings and followers of the Two Vehicles become weary of the suffering of birth and death and cultivate according to their capacities, gradually proceeding toward the unsurpassed Way.

The DISCRIMINATING CONSCIOUSNESS OF PHENOMENA is precisely the consciousness mentioned above. They are WEARY OF THE SUFFERING OF BIRTH AND DEATH because they still cling to the belief that an objective realm exists outside the mind. The UNSURPASSED WAY refers to the fruition of Buddhahood.

Ordinary beings and followers of the Two Vehicles perceive the suffering and impermanence of the world and cultivate for the fruit of liberation, without knowing that there is an alaya-consciousness. For this reason, their progress toward the unsurpassed Way is slow, and thus the word GRADUALLY is used. Venerable Xianshou said, “This consciousness does not know that sensory objects are merely manifestations transformed by consciousness, and thus it clings to the belief that an objective realm truly exists outside the mind.

Although ordinary beings and followers of the Two Vehicles may arouse the resolve to seek liberation, they still conceive of birth and death as something to be loathed and nirvana as something to be delighted in. They do not understand the principle of mind-only and still exert the force of deliberate intention. Only after a very long time will they attain bodhi.

Therefore it is said, ‘They cultivate according to their capacities, gradually proceeding toward the unsurpassed Way.’”

2. Perfuming by mind: Bodhisattvas arouse a courageous resolve and swiftly attain nirvana.

Here, mind includes five kinds: karmic consciousness, transforming consciousness, manifesting consciousness, discriminating consciousness, and continuity consciousness. Bodhisattvas know that body, mind, and the surrounding objective realm are all manifestations of mind-only. Birth and death or nirvana arise solely through discrimination: because there are notions of self and others, intimacy and estrangement, love and hatred, and so forth, suffering and happiness abound, the six realms bind beings, and the world becomes birth and death to be loathed, whereupon one seeks nirvana as an escape.

Once discrimination has been relinquished, there is no difference between intimate and estranged, love and hatred no longer remain, and birth and death are no different from nirvana. Therefore, bodhisattvas concentrate on relinquishing discrimination concerning external objects. According to the nine aspects of non-enlightenment, the practice at this stage directly breaks through the Aspect of Discriminating Cognition, the first of the six coarse aspects.

Once the Aspect of Discriminating Cognition has been broken, the continuity of the stream of deluded thoughts also ends, and the mind that clings to external objects no longer remains.

Only the single act of LETTING GO is needed for birth and death itself to be nirvana; therefore it is said that they SWIFTLY ATTAIN NIRVANA. Considered in terms of the process of reversing the current of the nine aspects of non-enlightenment, the bodhisattvas’ practice is also nearer to the fruition of Buddhahood than that of ordinary beings and followers of the Two Vehicles; hence it is called SWIFT. To cultivate this nondual Dharma gate directly, one must possess abundant roots of goodness from previous lives and have steadfast faith and resolve; otherwise, one would not dare to practice it. Therefore it is said that they AROUSE A COURAGEOUS RESOLVE.

According to this classification, the designations ordinary being, follower of the Two Vehicles, or bodhisattva are based on the direction of one’s resolve, one’s actual practice, and the degree of principle realized by the practitioner. Conversely, to know whether one’s own practice belongs to PERFUMING BY MIND or PERFUMING BY CONSCIOUSNESS, one must likewise consider the direction of one’s resolve, one’s actual practice, and the degree of principle realized.

If one arouses the resolve to cultivate the Buddha Way, has faith in the principle of mind-only, and lets go of every discrimination—whether wholesome thoughts or unwholesome thoughts—then one’s practice belongs to PERFUMING BY MIND. If, however, one practices merely to obtain a happier life in the future, or practices in order to enter nirvana and escape worldly suffering, and so forth—in general, if one has not yet penetrated the principle of mind-only, or understands it but one’s cultivation still places heavy emphasis on dualistic discrimination between good and evil as counteractive remedies—then that practice belongs to PERFUMING BY CONSCIOUSNESS.

B. The meaning of PERFUMING BY SUCHNESS is twofold. What are the two?

Here, suchness is the perfuming agent. Perfuming by suchness is of two kinds. The first is perfuming by the essence itself.

The second is perfuming by function. PERFUMING BY THE ESSENCE ITSELF concerns the function of the intrinsic nature. All sentient beings inherently possess this function.

PERFUMING BY FUNCTION concerns the function of suchness. This does not mean that the intrinsic nature is different from suchness and that two distinct functions are thereby established. The intrinsic nature is not different from suchness, yet a distinction is made between the function of the intrinsic nature and the function of suchness because this function of suchness is present only when the practitioner has directly realized the Dharma-body—that is, after having undergone the process of purifying defilements.

It is the function of benefiting others. This function is greater or lesser according to one’s bodhisattva stage. The higher the stage, the more pervasive the function.

1. The characteristic of perfuming by the essence itself: Since beginningless time, it has fully possessed undefiled dharmas and inconceivable karmic functions as the nature of the objective realm. Relying on these two meanings, it constantly perfumes. Because this power exists, it can cause sentient beings to become weary of the suffering of birth and death, delight in seeking nirvana, have faith that their own bodies possess the Dharma of suchness, and arouse the resolve to cultivate.

The full possession of UNDEFILED DHARMAS and INCONCEIVABLE KARMIC FUNCTIONS are the two qualities inherently complete within the essence from the distant past until now. Whether beings are deluded or awakened, these qualities remain; they are merely concealed or manifest. Therefore they are said to CONSTITUTE THE NATURE OF THE OBJECTIVE REALM. This is not within the reach of the discriminating mind, and is therefore called INCONCEIVABLE.

BEGINNINGLESS means having no initial boundary. Because these two serve as causes that secretly perfume from within, sentient beings can become weary of the suffering of birth and death and delight in seeking the bliss of nirvana. Believing that one’s own mind is Buddha, having faith in the Dharma of suchness, and arousing the resolve to cultivate all arise through the function of this perfuming by the essence itself. The distinctive quality of this function is that, even while beings remain in a state of delusion, it still exerts its influence upon them.

Question: If this principle is indeed so, then all sentient beings possess suchness and are equally perfumed by it. Why, then, are there immeasurable differences between those who have faith and those who do not, both earlier and later? All should simultaneously know for themselves that they possess the Dharma of suchness, diligently cultivate skillful means, and enter nirvana together.

This raises a question upon hearing the statement above: If everyone equally possesses the constant perfuming influence of the essence itself, which can cause them to arouse the aspiration and undertake cultivation, why is it that at present some believe while others do not? BELIEF refers to those who believe that their own mind is Buddha and then arouse the aspiration to cultivate. DISBELIEF refers to those who sometimes do not even understand cause and effect; when they see someone eating vegetarian food, they call that person foolish; when they see someone observing the precepts and cultivating, they curl their lips in contempt; when they see someone sitting cross-legged and contemplating the mind, they consider it as pointless as swatting flies...

All these fall under the category of disbelief.

That concerns belief and disbelief. As for cultivation, since all equally possess the undefiled perfuming influence of the essence itself, why do they not attain Buddhahood alike, but instead differ, some earlier and others later?

Answer: Suchness is originally one, yet there are immeasurable and boundless forms of ignorance—from beginningless time—whose inherent characteristics differ, being thick or thin and not the same. Immeasurable kinds of higher afflictions arise in dependence upon ignorance and differ accordingly. The afflictions of the view of self and defiling attachment arise in dependence upon ignorance and differ accordingly. Thus, all afflictions arise in dependence upon ignorance, with immeasurable differences in their sequence and duration. Only the Tathagata is able to know this.

This is the explanation: Although suchness is the same, differences exist because the degree of ignorance in each person varies. “The INHERENT CHARACTERISTICS differ, being thick or thin and not the same” refers to the differing and unequal characteristics of ignorance. They comprise two kinds: HIGHER AFFLICTIONS refer to the cognitive obstructions; the AFFLICTIONS of the view of self and attachment refer to the afflictive obstructions. In terms of the six defilements, the first associated defilement belongs to the afflictions, while the following five defilements belong to the higher afflictions. Both originate from ignorance; therefore, they are said to ARISE IN DEPENDENCE UPON IGNORANCE.

Only the Tathagata can know all these things; hence the word ONLY. ABLE TO KNOW means thoroughly comprehending how ignorance gives rise to the immeasurable higher afflictions and afflictions in sentient beings.

The ignorance discussed here is the fundamental factor for understanding why, although sentient beings equally receive the hidden perfuming influence of the essence of suchness within, they differ in arousing the aspiration and in cultivating. This fundamental factor combines with each person’s causes and conditions, producing still more differences within what they share in common. The following section will explain those causes and conditions clearly.

Furthermore, the Dharma of all Buddhas has causes and conditions. Only when causes and conditions are complete can the Dharma be accomplished. Just as the fire-nature within wood is the primary cause of fire, if a person does not understand this, does not employ appropriate means, and supposes that the wood will burn by itself, such a thing is impossible.

Sentient beings are likewise. Although they possess the perfuming power of the primary cause, if they do not encounter Buddhas, bodhisattvas, and spiritual friends to serve as conditions, it is impossible for them to sever the afflictions by themselves and enter nirvana. Conversely, although the power of external conditions may be present, if inwardly they do not yet possess the perfuming power of the pure Dharma, they will still be unable to become weary of the suffering of birth and death and delight in seeking nirvana.

When causes and conditions are complete—that is, when they possess the perfuming power within themselves and also receive the protection and support of the compassionate vows of the Buddhas and bodhisattvas—they can arouse a mind weary of suffering, believe in the existence of nirvana, and cultivate roots of goodness. Because their roots of goodness mature through cultivation, they encounter Buddhas and bodhisattvas who instruct them, bringing benefit and joy; only then can they advance directly toward the path of nirvana.

Dependent origination is the true principle governing the world. Therefore, cultivation cannot escape this principle either. DEPENDENT ORIGINATION means that any phenomenon in the world can be accomplished only when both causes and conditions are present. A CAUSE is the principal factor; CONDITIONS are the supporting factors. Both the supporting and principal factors must be complete before a phenomenon can take shape. For fire to exist, the principal factor lies in combustible material, represented here by wood. Yet fire cannot be found in wood alone; other conditions, such as extremely high heat and so forth, must also be present before the wood can produce fire. Such factors are called conditions.

Similarly, although each person fully possesses the inner perfuming cause—the essence of suchness—if the external condition of instruction by a spiritual friend is absent, or if a spiritual friend is present externally but the inner perfuming of the pure Dharma is not yet sufficient, then both situations amount to incomplete causes and conditions. When causes and conditions are incomplete, cultivation cannot be accomplished.

For example, Venerable Trúc Lâm taught meditation and established meditation centers beginning in 1975. It was not that we did not know about it, but we were occupied with earning a living and many other matters, so although we knew, we did not practice. More than ten years later, or even only now, after nearly an entire lifetime of alternating fortune and misfortune, and with the additional aid of the Venerable’s scriptures, books, and recorded teachings, we finally recognize the precarious and illusory nature of fame and gain and become willing to arouse the aspiration to cultivate.

Recognizing the impermanence of fame and gain is a manifestation of the perfuming influence of the primary cause of suchness. Yet it is only through the power of external conditions—the instability of wealth, fame, and gain—together with the condition of a spiritual friend who reawakens the prajna mind inherently complete in every sentient being, that we can arouse a mind weary of the world and seek the Buddha Way. Without the condition of instability in fame and gain, although the primary cause is present, it is not sufficient to make us weary and inspire us to seek.

Until weariness arises, even if a spiritual friend is present, it is as though none were present. If weariness has arisen but we do not meet a spiritual friend who teaches us to seek the Buddha Way, and instead encounter practitioners of immortality or out-of-body wandering, then we may become an immortal or let our spirit wander aimlessly somewhere; otherwise, we might jump from Bình Lợi Bridge, for example... This describes those whose inner causal seed is not yet firm and who therefore require many external conditions.

For someone whose inner causal seed is already firm, such as the Sixth Patriarch, the aforementioned condition of instability is unnecessary; nevertheless, even he required such conditions as hearing the Diamond Sutra and meeting the Fifth Patriarch Hongren before he could cultivate and realize the Way.

Even among spiritual teachers within Buddhism, there are as many kinds as the sands of the Ganges: some possess meditative attainment and realization; some possess only intellectual knowledge; some are steeped in fame and gain; and there are those of the Mahayana, the Hinayana, and so forth. Even after encountering a spiritual friend, the perfuming of the pure Dharma differs from person to person. A healthy person can cultivate better than a sickly person, so the perfuming power of the pure Dharma is stronger.

Yet sometimes a healthy person who encounters favorable conditions has no desire to attain Buddhahood and merely practices halfheartedly from one day and month to the next; thus, the perfuming of the pure Dharma becomes weak. In this way, the differences become increasingly numerous... Therefore, although all equally receive the inner perfuming of suchness, they differ in faith, cultivation, and the resulting attainment of patriarchal realization or Buddhahood.

“Through cultivating ROOTS OF GOODNESS until they mature, one encounters the Buddhas...” refers to the completeness of causes and conditions. BENEFIT AND JOY means benefit and rejoicing.

Next, the function of suchness is discussed.

2. The perfuming of function: This is precisely the power of external conditions for sentient beings. Thus, external conditions have immeasurable meanings. In brief, there are two kinds. What are the two? The first is differentiated conditions. The second is equal conditions.

This kind of function arises only after realization of the Dharma-body and serves as an external condition that assists sentient beings in cultivation. It manifests responsively according to the faculties and karma of sentient beings with whom there is an affinity. Because the minds of sentient beings have immeasurable differences, the external conditions that respond to them also have immeasurable meanings. IMMEASURABLE MEANINGS refers to forms so numerous and varied that they cannot be counted. Yet regardless of how they differ, they do not fall outside the two kinds: equal and differentiated. Why they are called equal and differentiated will be explained in the following section.

2a. Differentiated conditions: From the time such a person first arouses the aspiration to seek the Way until attaining Buddhahood, that person always relies upon the Buddhas and bodhisattvas. Among them, some appear in visions or in recollection; some become family members, parents, or relatives; some become attendants, friends, or adversaries; some employ the four means of attraction—and so forth, carrying out all manner of deeds through immeasurable conditioned practices. Because the power of the permeation of great compassion arises, they are able to cause sentient beings to increase their roots of goodness, so that whether they see or hear, they all obtain benefit.

When a person arouses the aspiration to seek the Buddha Way, that person receives the protection and support of the Buddhas and bodhisattvas. This protection and support are manifested in many ways. TO SEE means to see their bodily forms and marks.

TO RECOLLECT means to remember and contemplate their virtues. Through such seeing and contemplation, one diligently cultivates. BECOMING family members, parents, relatives, and so forth refers to other ways in which bodhisattvas assist seekers of the Way.

Accordant practices, such as becoming loved ones, and contrary practices, such as becoming adversaries, are all manifestations that accord with the faculties and karma of sentient beings. For example, if a person will cultivate only after stern measures are used—such as being scolded or encountering suffering and adversity—then the expedient means of adversaries and harsh rebukes are established. If rebukes only enrage someone, while patience and forgiveness alone can cause that person to turn back, then the image of a virtuous person who always forgives appears.

According to the faculties and karma of practitioners, they manifest as every kind of condition in many different forms; therefore, these are called IMMEASURABLE CONDITIONED PRACTICES.

From this, it can be seen that, in cultivation, one’s teacher is not the only spiritual friend. Husbands, wives, children, parents, relatives, or even those specialists who constantly make one miserable and distressed may all be transformation bodies of bodhisattvas helping one destroy the ego and swiftly attain immovability. To look outward and lament or complain is a grave mistake! Here one can truly see the value of the Chan saying, “Turning the light inward to illuminate oneself is one’s essential duty.” Whether conditions are adverse or favorable, one should simply turn back and contemplate one’s own mind.

THE FOUR MEANS OF ATTRACTION comprise four dharmas: generosity, kind speech, beneficial conduct, and cooperation. These four dharmas are also employed for the purpose of creating every kind of conditioned practice to guide sentient beings toward the unsurpassed Way.

These conditions are of two kinds. The first is a proximate condition, through which one is quickly delivered. The second is a remote condition, through which one is delivered only after a long time. These two conditions, remote and proximate, are further distinguished into two kinds. What are the two? The first is a condition that fosters the growth of practice; the second is a condition for receiving the Way.

These differentiated conditions are of two kinds: remote and proximate. “Remote” and “proximate” are spoken of in terms of the time at which one is delivered. These remote and proximate conditions are further of two kinds: those that foster the growth of practice and those for receiving the Way.

A CONDITION THAT FOSTERS THE GROWTH OF PRACTICE refers to conditions that help practitioners increase their wholesome practices. A CONDITION FOR RECEIVING THE WAY is a condition that helps practitioners receive or enter the Way.

2b. Equal conditions: All Buddhas and bodhisattvas vow to liberate all sentient beings; they naturally permeate them constantly, never abandoning them. Because they share the power of the wisdom of the essential nature, they respond according to what is seen and heard and manifest various activities. That is to say, sentient beings, by relying upon samadhi, are all equally able to see the Buddhas.

EQUALITY means sameness, without difference. Buddhas and bodhisattvas all possess an impartial mind that liberates sentient beings. They do not intend to deliver one person while abandoning another, as worldly people sometimes do when performing good deeds: giving to the poor but not to the rich, giving to those they love but not to those they dislike.

This impartial mind permeates constantly and is never abandoned. Because of this equality, all sentient beings—whether rich or poor, old or young, male or female, and so forth—will see the Buddhas once they attain samadhi. ATTAINING SAMADHI refers to the consciousness having settled and stilled the various afflictions mentioned above.

Just as the moon immediately appears wherever the water is clear, without choosing or discriminating, so it is here. SEEING in this passage means entering and realizing the realm of the Buddha.

This permeation of essence and function is further distinguished into two kinds.

PERMEATION OF ESSENCE AND FUNCTION refers to the aspects of permeation by essence and permeation by function. Both belong to the permeation of suchness. This permeation of essence and function is divided into two kinds: permeation that is not yet in accord and permeation that is already in accord.

What are the two?

(1+2) a. Permeation not yet in accord: Ordinary beings, followers of the Two Vehicles, and bodhisattvas who have newly aroused the aspiration are permeated through mind and mind-consciousness. Because they cultivate by relying upon the power of faith, they have not yet attained the non-discriminating mind that accords with the essence, nor have they attained the freely functioning activity of cultivation that accords with its function.

PERMEATION NOT YET IN ACCORD means that although this is the permeation of pure dharmas, this permeation is not yet in accord with suchness. It is said to be NOT YET IN ACCORD because this permeation occurs through mind and mind-consciousness. This is the coarse aspect of initial enlightenment, corresponding to the first two aspects of enlightenment: non-enlightenment and approximate enlightenment, pertaining to ordinary beings, followers of the Two Vehicles, and bodhisattvas who have newly aroused the aspiration.

Because they have not yet realized the cause of Buddha-nature, it is said that they “cultivate by relying upon the POWER OF FAITH.” At this point, they have not yet broken through discriminating cognition; thus, their minds are not yet in accord with the equality of suchness. Therefore, it is said that “they have not yet attained the NON-DISCRIMINATING MIND that accords with the essence.” Everything still remains within the sphere of deliberate application and effort; therefore, it is said that “they have not yet attained the FREELY FUNCTIONING ACTIVITY OF CULTIVATION that accords with its function.”

Master Hanshan said, “This clarifies that suchness, which performs the permeation, is equal in both essence and function, whereas the faculties that receive the permeation differ. Ordinary beings, followers of the Two Vehicles, and bodhisattvas who have newly aroused the aspiration rely only upon mind-consciousness for permeation. Their aspiration is shallow, and they cultivate solely through the power of faith. Because they cannot yet deeply enter the samadhi of suchness, they have not yet attained the non-discriminating mind that accords with the essence, nor have they attained the freely functioning activity of wisdom that accords with its function. This difference lies in their faculties.”

(1+2) b. Permeation already in accord: Dharmakaya bodhisattvas attain the non-discriminating mind and accord with the wisdom and functioning of the Buddhas. Relying solely upon the power of the Dharma, they naturally cultivate, permeate suchness, and eliminate ignorance.

PERMEATION ALREADY IN ACCORD means that the permeation of pure dharmas is now in accord with suchness. This belongs to the subtle aspect of initial enlightenment, corresponding to the latter two aspects of enlightenment: partial enlightenment and ultimate enlightenment. DHARMAKAYA BODHISATTVAS refers to bodhisattvas of the Ten Bhumi.

At the First Bhumi, they realize the fundamental wisdom of suchness and thus begin to accord with the true essence of suchness. From the Eighth Bhumi onward, they also accord with its function; therefore, it is said that they “attain the non-discriminating mind and accord with the wisdom and functioning of the Buddhas.” THE POWER OF THE DHARMA refers to the measure of power acquired upon realizing the cause of Buddha-nature.

Because they cultivate on the basis of that single thought-moment, it is said that they “RELY SOLELY upon the power of the Dharma.” From the Eighth Bhumi onward, all their activities belong to effortless practice; therefore, it is called NATURAL CULTIVATION.

Thus, although the ESSENCE of suchness constantly and silently permeates within, for ordinary beings, followers of the Two Vehicles, and bodhisattvas who have newly aroused the aspiration, that permeation is not yet in accord because its functioning remains obscured by ignorance. Only from the First Bhumi onward, although it is not yet fully revealed, does the essence of suchness genuinely become manifest; therefore, only from that point onward is it called being in accord. As for the PERMEATION BY THE FUNCTION of suchness, it is not absent between the First and Seventh Bhumi; nevertheless, it is called being in accord only at the Eighth Bhumi, because only then does this function truly operate to its proper extent.

This concludes the section on the mutual permeation of defilement and purity. What follows clarifies the meaning of the finite and the inexhaustible in the permeation between defilement and purity.

Furthermore, defiled dharmas have, since beginningless time, continually perfumed without interruption; only after Buddhahood is attained are they finally brought to an end. The perfuming of pure dharmas, however, is never interrupted and continues throughout the boundless future. What does this mean?

Because the Dharma of true thusness perpetually perfumes, the deluded mind will ultimately cease, the Dharma-body will manifest, and its functioning will arise and perfume without interruption. Moreover, the essential nature of true thusness in all ordinary beings, shravakas, pratyekabuddhas, bodhisattvas, and Buddhas neither increases nor decreases. It is neither born at the former limit nor extinguished at the latter limit, but is ultimately eternal.

Since time immemorial, its intrinsic nature has been fully endowed with all merits.

Defiled dharmas can be brought to an end, but pure dharmas are never interrupted, because true thusness is originally boundless, eternal, and immutable; therefore, its perfuming is likewise boundless. Perceiving a beginning, perceiving an end, perceiving birth, and perceiving cessation are perceptions arising from ignorance. When the fruit of Buddhahood is attained, ignorance ceases, and therefore birth and cessation also cease.

To say that ignorance ceases means that delusion is no more. The distinctions among ordinary beings, shravakas, pratyekabuddhas, bodhisattvas, and Buddhas are made according to their respective portions of defilement and ignorance; they are not made because true thusness decreases in ordinary beings and increases in Buddhas. In accordance with conditions, true thusness appears as the bodies of Buddhas and the bodies of sentient beings, yet in itself it has never increased or decreased.

SINCE TIME IMMEMORIAL means that this has always been so: the intrinsic nature of true thusness is ever fully endowed with all merits. It is only because ignorance conceals them that ordinary beings, those of the Two Vehicles, and bodhisattvas are unable to employ these merits. What follows is an enumeration of the meanings of these merits.

They are:

The radiance of great wisdom

Illuminating the entire Dharma-realm

True knowing and understanding

The mind whose intrinsic nature is pure

Permanence, bliss, self, and purity

Coolness, immutability, and sovereignty

These are the merits with which the intrinsic nature of true thusness is originally endowed. THE RADIANCE OF GREAT WISDOM refers to the wisdom of the Buddha, which is often symbolized by the luminous third eye between the two eyebrows of the Tathagata. Because it is radiance, it ILLUMINATES THE ENTIRE DHARMA-REALM. This wisdom penetrates and comprehends all realms exactly as they are; hence it is called TRUE KNOWING AND UNDERSTANDING. Because all delusions and defilements have been abandoned, the mind is THE MIND WHOSE INTRINSIC NATURE IS PURE. Because the virtues of its nature are perfectly complete, it possesses PERMANENCE, BLISS, SELF, AND PURITY. Because the virtues of its nature do not change, it possesses COOLNESS, IMMUTABILITY, AND SOVEREIGNTY.

Thus it is fully endowed with immeasurable Buddha-dharmas that are neither separate, interrupted, nor different, and that are inconceivable; indeed, it is fully endowed without lacking a single meaning. It is called the Tathagata-garbha, and it is also called the Dharma-body of the Tathagata.

This is the general conclusion concerning the merits of the Dharma-body. FULLY ENDOWED WITH IMMEASURABLE BUDDHA-DHARMAS refers to every kind of merit. Since these do not exist apart from true thusness, they are said to be NOT SEPARATE. Since they have continued without interruption from beginningless time, they are said to be NOT INTERRUPTED. Since they are of the same essence as the true substance, they are said to be NOT DIFFERENT. Since they cannot be measured or determined by discriminating knowledge, they are said to be INCONCEIVABLE.

Master Xianshou said, “If this true substance did not possess the virtues of its nature, the Tathagata, after realizing it, should not be fully endowed with merits. Yet because, upon realizing the nature, the myriad virtues become perfectly complete, we know that true thusness is originally fully endowed with immeasurable merits. Therefore it is said, ‘Fully endowed without lacking a single meaning.’ While concealed, it is capable of bringing forth the Tathagata, and therefore is called the Tathagata-garbha. When manifest, it serves as the basis for the myriad virtues, and therefore is called the Dharma-body.”

Question: It was stated above that the substance of true thusness is equal and free from all characteristics. Why, then, is it said here that this substance possesses every kind of merit? Since true thusness has been described as beyond words and without characteristics, why is it said here that it is fully endowed with immeasurable Buddha-dharmas that are neither separate, interrupted, nor different, and that are inconceivable; indeed, that it is fully endowed without lacking a single meaning?

Answer: Although these meanings of merit truly exist, they possess no characteristics of differentiation and are all of the one and only flavor of true thusness. What does this mean? Because there is no discrimination and they are free from the characteristics of discrimination, they are nondual. Why, then, are distinctions spoken of? They are spoken of in dependence upon the arising and ceasing characteristics of karmic consciousness.

Although these meanings of merit exist, they are all of the one flavor of true thusness and possess no characteristics of differentiation. THERE ARE NO CHARACTERISTICS OF DIFFERENTIATION because there is neither a discriminating subject nor a discriminated object. The distinctions spoken of here are described in dependence upon the arising and ceasing of karmic consciousness, just as perceived distinctions are perceived as distinct in dependence upon karmic consciousness. The explanation follows below.

Why is this said? Because all dharmas are originally nothing but mind, and in truth there are no thoughts. Yet the deluded mind exists; through non-awakening, thoughts arise and various realms are perceived, and this is called ignorance.

The non-arising of the mind’s nature is precisely the meaning of the radiance of great wisdom. If the mind arises and perceives, there is the characteristic of not perceiving. The mind’s nature is free from perception; this is precisely the meaning of illuminating the entire Dharma-realm.

If the mind moves, there is no true knowing and understanding; it has no intrinsic nature and is neither permanent, blissful, self, nor pure. Afflicted by feverish anguish, decline, and change, it lacks sovereignty; indeed, it is fully possessed of immeasurable meanings of delusion and defilement. In contrast to these meanings, when the mind’s nature is unmoving, immeasurable characteristics of pure merit become manifest.

If the mind arises and once again perceives the dharmas presented before it as objects of thought, there is something “lacking.” Thus the immeasurable merits of pure dharmas are none other than the One Mind, apart from which there is nothing further to be conceived. Therefore, it is fully endowed and is called the Dharma-body, the Tathagata-garbha.

WHY IS THIS SAID explains why distinctions are spoken of in dependence upon karmic consciousness. The mind is originally without thought; it is only through non-awakening and deluded movement that a perceiving subject and perceived objects arise. Then, in dependence upon discriminating cognition, dharmas become differentiated one from another.

If the mind’s nature does not arise—that is, if it is not stirred by ignorance and transformed into karmic consciousness—then there is only the radiance of great wisdom illuminating all things, without characteristics of differentiation. Immeasurable characteristics are spoken of in contrast to immeasurable delusions and defilements. This means that when the mind does not move delusively, every dharma is true and possesses no characteristics of differentiation, while every kind of wisdom and merit becomes manifest; hence it is said to be FULLY ENDOWED.

These immeasurable characteristics of merit do not exist apart from the One Mind; hence it is said that they ARE NONE OTHER THAN it. If the mind moves delusively, all those merits of wisdom become concealed, everything becomes restricted, and some things can be perceived while others cannot. Our present perception, for example, is constrained by the sense faculties and therefore cannot thoroughly penetrate everything.

This is the meaning of LACKING.

The Dharma-body fully endowed with pure merits is called the Dharma-body, the Tathagata-garbha.

Furthermore, the functioning of true thusness is this: while still on the causal ground, all Buddhas and Tathagatas arouse great loving-kindness and compassion, cultivate the paramitas, embrace and transform sentient beings, and establish great vows to liberate all sentient beings throughout all realms, without limiting themselves to any number of kalpas, continuing until the end of the boundless future. This is because they regard all sentient beings as their own bodies while not grasping the characteristics of sentient beings. What does this mean? It means that they truly know that all sentient beings and their own bodies are equal in true thusness, without any difference.

This explains the function of true suchness. THE CAUSAL GROUND refers to the stage at the beginning of cultivation. It is the cause that brings about the fruition of Buddhahood and is therefore called the causal ground.

This function exists because, upon first arousing the aspiration to cultivate the bodhisattva path—at the stage of the Arousal of Aspiration through the Perfection of Faith discussed below—one has aroused three kinds of mind, among which is the mind that wishes to remove all suffering from sentient beings. Having aroused the aspiration, one cultivates the four kinds of practice and proceeds to the stage of the Arousal of Aspiration through Understanding and Practice.

From then onward, by cultivating the six paramitas in accord with the Dharma, one acquires sufficient capacity to carry out the practices and vows already undertaken. Thus it is said: “CULTIVATING THE PARAMITAS to gather in and transform sentient beings.” Why must one cultivate the paramitas? Because if one does not cultivate the six paramitas, the notion of self cannot be eliminated.

If one cannot subdue the self, even gathering in and rectifying oneself is difficult, much less gathering in others throughout endless time.

One establishes the great vow to liberate all sentient beings throughout all realms, without limiting the number of kalpas, continuing until the end of the future. This is possible because WISDOM and COMPASSION have become manifest. Thus it is said: “Because one regards all sentient beings as one’s own body, yet does not grasp the characteristics of sentient beings.” “DOES NOT GRASP the characteristics of sentient beings” means not becoming attached to the characteristics of the bodies and minds of the sentient beings whom one is gathering in and transforming.

One is unattached because one recognizes the illusory aspect of all dharmas. Although everything is like an illusion, while beings remain deluded their suffering does not seem illusory. Therefore, for the sake of deluded sentient beings, one arouses the compassionate vow to liberate them all.

ONE REGARDS SENTIENT BEINGS AS ONE’S OWN BODY because one knows in accordance with reality that “Sentient beings and one’s own body are equally true suchness, without distinction.”

Because one possesses such wisdom of great skillful means, one eliminates ignorance and sees one’s own Dharma body. Naturally, all the functions of inconceivable activity arise, becoming universally coextensive with true suchness in all places. Yet no characteristic of function can be apprehended.

THE WISDOM OF GREAT SKILLFUL MEANS refers to what was practiced while one was still on the causal ground. Through those skillful means, ignorance is eliminated. When ignorance is exhausted, the Dharma body becomes manifest.

This is the fruition of benefiting oneself. When the Dharma body becomes manifest, it responds to beings’ capacities and conditions by displaying all manner of reward bodies and transformation bodies, universally benefiting all. Thus it is said: “Naturally, all the functions of inconceivable activity arise.” INCONCEIVABLE ACTIVITY here refers to the “characteristic of inconceivable activity” in the section on the Mind as True Suchness.

This function arises from no-mind and is not produced through deliberate intention. Thus it is said: “No characteristic of function can be apprehended.” This describes the fruition of benefiting others.

Why is this so? Because all Buddha Tathagatas are solely the wisdom body, the characteristic of the Dharma body, and the ultimate truth. They possess no realm of conventional truth and are free from intentional activity. They merely accord with what sentient beings see and hear, enabling them to obtain benefit; hence this is called function.

WHY IS THIS SO? explains the statement, “No characteristic of function can be apprehended.” The true characteristic of all Tathagatas is solely the luminous radiance of true wisdom, universally illuminating all things, and so forth. It has none of the characteristics of body and mind, such as the bodily appearance of Buddha Shakyamuni that we see. That body is only a transformation body manifested in response to the minds of sentient beings.

The true body of the Tathagata has no form or appearance. Thus it is said: “THE WISDOM BODY, the characteristic of the Dharma body, and the ultimate truth; it possesses no realm of conventional truth.” CONVENTIONAL TRUTH, also called mundane truth, refers to what belongs to the world. ULTIMATE TRUTH, also called absolute truth, refers to profound truths such as the true characteristic, true suchness, and so forth.

It is without characteristics and without body, yet whenever there is a stimulus it immediately responds, bringing myriad benefits to sentient beings; hence it is called FUNCTION. Because this function is not produced through deliberate intention, it is said to be FREE FROM INTENTIONAL ACTIVITY.

The nature of this function will be clarified in the following section.

This function is of two kinds. What are the two?

This function is twofold. The first is the realm manifested in response to the minds of ordinary beings and followers of the Two Vehicles. The second is the realm manifested in response to bodhisattvas. WHAT IS SEEN refers to this realm. It is the object of the Seeing Mind. The expression “what is seen” is retained to remind us that this realm does not exist apart from the mind. Although this is described as the function of the Buddhas, our true mind and the essential nature of the Buddhas are equal and nondual. Therefore, whether the Buddha body is a responsive transformation body or a reward body, it does not exist apart from this mind. Differences are perceived in its function solely according to whether it is perfumed by discriminating consciousness or karmic consciousness.

1. What is seen by the minds of ordinary beings and followers of the Two Vehicles depends upon the discriminating consciousness of phenomena and is called the response body. Because they do not know that it is manifested by the evolving consciousness, they regard it as coming from outside and apprehend the limited features of form; therefore, they cannot know it fully.

“WHAT IS SEEN by ordinary beings and followers of the Two Vehicles” refers to the aspect of the Buddha body that ordinary beings and followers of the Two Vehicles are able to see. THE DISCRIMINATING CONSCIOUSNESS OF PHENOMENA refers to mental consciousness. This aspect of mental consciousness, however, is the aspect that reverses the current and returns to purity; it is the coarse aspect of the wisdom of initial enlightenment.

Followers of the Two Vehicles do not know of the alaya-consciousness and have not yet penetrated the principle of mind-only. They perceive dharmas existing outside the mind; this is the meaning of “the discriminating consciousness of phenomena.” Thus it is said to DEPEND UPON the discriminating consciousness of phenomena. The realm of the Buddha body is merely what is seen by the characteristic of the Seeing Mind, differing according to purity or defilement.

Ordinary beings and followers of the Two Vehicles, however, know only mental consciousness. Thus it is said: “BECAUSE THEY DO NOT KNOW that it is manifested by the evolving consciousness, they regard it as coming from outside.” REGARDING IT AS COMING FROM OUTSIDE means seeing the Buddha body adorned with the thirty-two excellent marks and eighty fine characteristics without knowing that it is manifested by mind alone.

THE LIMITED FEATURES OF FORM refers to forms that appear in separate portions and segments, with clear limits and divisions, as in the condition presently perceived by us. To “APPREHEND the limited features of form” means to cling to such material forms as real. To perceive all dharmas as real is a view governed by ignorance; it is not the great luminous wisdom that universally illuminates the Dharma realm. Therefore, THEY CANNOT KNOW IT FULLY.

2. What is seen by the minds of bodhisattvas, from their initial arousal of aspiration through the ultimate ground, depends upon karmic consciousness and is called the reward body. The body possesses immeasurable forms; each form possesses immeasurable characteristics; and each characteristic possesses immeasurable excellent marks.

Its abiding place, as the dependent fruition, is likewise immeasurable. All its adornments are manifested according to each place, without boundary and inexhaustible, free from the characteristics of limitation. Responding wherever a stimulus occurs, it constantly abides and is sustained, neither deteriorating nor disappearing.

Such merits are all brought to fulfillment through the perfuming of undefiled practices of the paramitas and through inconceivable perfuming. Because it is endowed with immeasurable characteristics of bliss, it is called the reward body.

Because what is seen by bodhisattvas’ minds, from their initial arousal of aspiration through the final stage, is perfumed by karmic consciousness, it is not called a response body but a reward body. From the stage of the Arousal of Aspiration through the Perfection of Faith, bodhisattvas have already studied and understood the meaning that phenomena are manifested by mind alone. Thus it is said to DEPEND UPON KARMIC CONSCIOUSNESS. What follows describes the reward body.

Regarding “THE BODY POSSESSES IMMEASURABLE FORMS; each form possesses immeasurable…” Master Hanshan said, “This is the Avatamsaka’s Buddha Lochana: his body, benefiting himself and liberating others, is unobstructed and unhindered, equal to the Dharma realm and therefore free from boundaries. It is solely the single true realm of reward.” ITS ABIDING PLACE, AS THE DEPENDENT FRUITION refers to the dependent reward. The primary reward is the cause that brings about the dependent reward as its fruition; hence it is called the abiding place dependent upon the fruition.

The primary and dependent rewards arise from cultivating the paramitas, such as generosity, moral discipline, and so forth. Thus it is said: “THROUGH THE PERFUMING OF UNDEFILED PRACTICES of the paramitas.” When we constantly carry out this cultivation without abandoning it, we rely upon the power of true suchness to perfume the deluded mind in return, causing ignorance to be eliminated and the Dharma body to become manifest.

Thus it is said: “THROUGH INCONCEIVABLE PERFUMING, it is brought to fulfillment.”

The following explains the Buddha body seen by beings at each respective level.

Furthermore, what ordinary beings see is coarse form. According to the six realms, their perceptions differ; each class of beings sees it differently. Because it is not a characteristic of experiencing bliss, it is called the response body.

Coarse form refers to form possessing finite divisions, such as we presently perceive. “IN ACCORDANCE WITH THE SIX PATHS, perceptions differ, and every class of beings sees differently” means that, according to the habitual karma of each class of beings, they see the Buddha’s body differently. Master Xianshou said that beings in the three realms of hell-beings, hungry ghosts, and animals see the Buddha’s body as a black body three feet tall and as thick as an elephant’s leg, while beings in the heavenly realms see the Buddha as a tree spirit or a celestial deity… None of these are supramundane appearances; therefore, THEY ARE NOT APPEARANCES OF BLISS. The practitioners of the Two Vehicles, meanwhile, see the Buddha as a supramundane arhat sage.

Furthermore, what bodhisattvas who have newly aroused the aspiration perceive is due to their profound faith in the Dharma of true suchness, through which they attain a partial understanding. They know that these forms and adornments neither come nor go, are entirely free from boundaries, appear solely in dependence upon mind, and are not apart from true suchness. Yet these bodhisattvas still engage in their own discrimination because they have not entered the stage of the Dharma-body.

What bodhisattvas perceive differs from what ordinary beings and practitioners of the Two Vehicles perceive. Ordinary beings and practitioners of the Two Vehicles still regard their bodies, minds, and surrounding objects as real. Although bodhisattvas who have newly aroused the aspiration have not yet penetrated the selflessness of the myriad dharmas, they already KNOW that the myriad dharmas are consciousness-only; hence the statement, “They KNOW THE FORMS and adornments…” Although this KNOWING remains within the limits of learning and faith, it serves as the guiding compass for the cultivation and conduct of these bodhisattvas.

BODHISATTVAS WHO HAVE NEWLY AROUSED THE ASPIRATION here refers to those who have not yet realized true suchness. It therefore includes the two classes called Accomplishment of Faith and Understanding and Practice, discussed later in the section on the Characteristics of Arousing the Aspiration for the Path. However, because the text speaks of PROFOUND FAITH, we know that its primary emphasis is on the class of Understanding and Practice. In terms of PRINCIPLE, these practitioners have already attained a profound and lucid understanding of the principle of true suchness; in terms of PHENOMENA, they have awakened to the characteristic of change and attained “approximate awakening.”

STILL ENGAGE IN THEIR OWN DISCRIMINATION means that, although they understand this in terms of PRINCIPLE, in terms of PHENOMENA they have not yet become completely accordant with that principle. They must exert themselves in cultivation and make extensive use of counteractive methods. According to this scripture and treatise, only from the Eighth Bhumi onward do PHENOMENA and PRINCIPLE become perfectly interfused. This is the realization in the minds of the patriarchs.

If they attain the purified mind, what they perceive becomes subtle and wondrous, and its functioning becomes increasingly sublime, until bodhisattvas at the culmination of the bhumis perceive it ultimately. If karmic consciousness is relinquished, there is no Characteristic of Seeing. This is because the Dharma-body of all Buddhas has no distinct forms that mutually alternate as seer and seen.

This discusses the subtle objects perceived by bodhisattvas of the Ten Bhumis. These are not transformation bodies possessing coarse form such as those perceived by ordinary beings and practitioners of the Two Vehicles; hence the statement, “Its functioning BECOMES INCREASINGLY SUBLIME.” The purer the mind becomes, the subtler and more wondrous is what it perceives. That is, without deliberate exertion, the more thoroughly the mind becomes EMPTY, the subtler and more wondrous the reward body becomes.

TO PERCEIVE IT ULTIMATELY means to perceive the ultimate source from which discriminating consciousness arises. The term KIẾN TƯỚNG is retained in its Sino-Vietnamese form because it has several meanings. Some understand it as the Characteristic of the Subjective Seer.

Others understand it as SEEING and APPEARANCE: seeing refers to that which sees, while appearance refers to that which is seen. If translated into Vietnamese, it would become the CHARACTERISTIC OF SEEING. Yet throughout this treatise, the word CHARACTERISTIC is not used by itself to refer to that which is seen; instead, the expression Characteristic of the Objective Realm is used.

If translated into Vietnamese, therefore, it would still refer to the Characteristic of the Subjective Seer. Thus, the meaning selected here for kiến tướng is the CHARACTERISTIC OF THE SUBJECTIVE SEER. Whichever interpretation is adopted, however, the meaning is the same, because once the subjective seer appears, the object seen also appears, differing only in coarseness or subtlety.

TO RELINQUISH KARMIC CONSCIOUSNESS refers to the state of a practitioner who has reached the true source and entered into the essential nature of the myriad dharmas. At that time, there is neither seer nor seen; more precisely, there is no knower or known. There is no subjective knower, yet nothing is unknown. For to have no subjective knower and know nothing at all is merely to be asleep or to have fallen into the lair of ignorance.

“The Dharma-body of all Buddhas HAS NO DISTINCT FORMS that mutually alternate as seer and seen” reveals that the Dharma-body is not an object of seeing or cognition. Because karmic consciousness has been relinquished, there is neither the Characteristic of Seeing nor the Characteristic of the Objective Realm. Thus, the Surangama Sutra says, “When seeing sees seeing, seeing is not seeing.” When one sees the nature, that seeing contains no seeing.

Master Hanshan said, “The true essence of the Dharma-body is the true source of the One Mind. It belongs neither to delusion nor awakening and does not depend upon conditions for its arising. This natural reality itself is the direct cause of Buddha-nature; therefore, this concluding statement is the standard by which the ultimate realization is to be understood.” This means that, if one wishes to know whether one has perceived the ultimate realization, one should simply take this concluding passage as the criterion.

If one has not yet done so, one should continue cultivating until one has deeply entered what the treatise teaches here and no trace of doubt remains in the mind.

Although those on the FIRST BHUMI also realize the Dharma-body, they have realized only its essence, called the causal Buddha-nature. This treatise calls it “emptiness,” while elsewhere it is called “the nature of emptiness.” At the stage of Buddhahood, however, the cause has reached fulfillment, and thus essence, characteristics, and function are all complete. This treatise calls it “empty yet not empty,” while elsewhere it is called “true emptiness, wondrous existence.” This is the realm in which phenomenon and phenomenon are mutually unobstructed in the Avatamsaka world.

In terms of principle, the NATURE OF EMPTINESS and TRUE EMPTINESS, WONDROUS EXISTENCE do not differ. Their names differ because one speaks only of essence, while the other includes the fullness of essence, characteristics, and function. This difference results from the varying depth with which ignorance has been worn away; it is not that true suchness itself contains differences.

It is as stated above concerning the function of the intrinsic nature and the function of true suchness. Yet whether there is only essence or the fullness of essence, characteristics, and function, none of these belong to our present dualistic seeing of subject and object.

Therefore, if one sits in meditation and still sees all manner of things, this has nothing to do with seeing the nature, much less merely believing that the mind is Buddha. Yet what happens after seeing the nature? One must still cultivate for two more asamkhyeya kalpas before attaining unsurpassed, perfect enlightenment.

One must still awaken to the five characteristics—the Characteristic of Continuity, the Characteristic of Discriminating Intellect, the Characteristic of the Objective Realm, the Characteristic of the Subjective Seer, and the Characteristic of Karma—straining one’s eyes until they reveal their true identity as delusion. Seeing the nature does not mean that the task is finished. Venerable Truc Lam said, “SEE THE NATURE, THEN COMMENCE CULTIVATION.” This can apply to those who have newly gained faith and begun to cultivate; at that time, cultivation is indeed something undertaken.

It can also apply to those who have genuinely seen the nature and then cultivate; in that case, they cultivate without cultivating, though it cannot be said that there is absolutely no cultivation. Only when deluded thoughts have entirely ceased and the illusory realm has truly been revealed does there genuinely come to be cultivation without cultivation.

Question: If the Dharma-body of all Buddhas is free from form, how can it manifest forms? This question seeks to clarify how the Dharma-body, though free from form, can manifest forms.

Answer: That Dharma-body is precisely the essence of form; therefore, it can manifest form. This means that, from beginningless time, form and mind have not been two. Because the nature of form is precisely wisdom, the essence of form is formless and is called the wisdom-body. Because the nature of wisdom is itself form, it is called the Dharma-body that pervades all places. The forms it manifests have no boundaries. In accordance with the mind, it can manifest worlds throughout the ten directions, immeasurable bodhisattvas, immeasurable reward bodies, and immeasurable adornments, each distinct from the others. All are without boundaries, yet they do not obstruct one another. This cannot be known by the discriminating consciousness, for it is the sovereign functioning of true suchness.

The Tathagata’s Dharma body is of two kinds: the PRINCIPLE DHARMA BODY refers to the intrinsically pure and luminous essence shared equally by sentient beings and Buddhas, which has always been free from thought and pervades all places. The WISDOM DHARMA BODY is the ultimate wisdom of initial enlightenment, which accords completely with the principle of original enlightenment. Master Hàm Thị said, “When one is deluded about the principle of Dharma, it becomes deluded awareness; through the causes and conditions of that deluded awareness, the twelve kinds of bodies within the three realms arise.

When one awakens to the principle of Dharma, deluded awareness is transformed into initial enlightenment. Initial enlightenment unites with original enlightenment and becomes fundamental wisdom. Through the power of this unconditioned fundamental wisdom, compassionate vows are inspired, and the reward body and transformation body are accomplished.” Here, PRINCIPLE and WISDOM interpenetrate.

Form and mind are not two. FORM here refers to the Buddha’s physical body, namely the reward body and transformation body.

The REWARD BODY is of two kinds: the BODY OF SELF-ENJOYMENT is the perfectly fulfilled reward body, brought about by the wholesome roots cultivated by all Buddhas throughout innumerable kalpas. It pervades the entire Dharma realm; body and land are inseparable, and this is called the Land Adorned with True Rewards. Bodhisattvas can only hear the name of this body but cannot see it. The BODY OF ENJOYMENT FOR OTHERS is a body that manifests in response to the particular capacities of sentient beings. Because the Buddhas wish bodhisattvas to experience the great bliss of the Dharma and advance in cultivating supreme practices, they manifest this body as appropriate.

The various distinctions of the reward body are called transformation bodies. The TRANSFORMATION BODY is of three kinds: the GREAT TRANSFORMATION refers to the thousand-zhang body of Vairocana, or the manifestation of innumerable excellent marks as numerous as motes of dust, and so forth, which empower Mahayana bodhisattvas. The SMALL TRANSFORMATION refers to the golden body sixteen feet tall, endowed with the thirty-two excellent marks, and so forth, which appears in response to followers of the Lesser Vehicle, devas, and humans.

TRANSFORMATION ACCORDING TO KIND means manifesting in accordance with each species, such as a great elephant, parrot, ape, deer, wheel-turning sage king, and so forth. Both the reward body and transformation body are included within the physical body and arise from the wisdom Dharma body. In this treatise, the wisdom Dharma body is called the WISDOM BODY.

FORM manifests from the WISDOM BODY. Yet the WISDOM BODY is precisely the DHARMA BODY. Thus, the DHARMA BODY is the essential nature of FORM. Therefore, it is said, “Because the Dharma body is precisely the essence of form, it is able to manifest form. Because the nature of form is precisely wisdom, the essence of form is formless and is called the wisdom body.”

FORM and WISDOM are originally nondual. Therefore, it is said, “Because the NATURE OF FORM is precisely WISDOM, the essence of form is formless. Because the NATURE OF WISDOM is precisely FORM, the Dharma body is said to pervade all places.” FORM is that which is manifested from WISDOM and is therefore called MANIFESTED FORM.

LIMITATION means being bounded, divided by boundaries, and not wholly unified. Such things are perceived by discriminating karmic consciousness. The Dharma body is free from karmic consciousness and is solely one wholly unified essence without boundaries; therefore, the form it manifests is likewise boundless and undivided. Thus, it is said, “The manifested form has no limitations.” ACCORDING TO THE MIND means that it manifests in response to the capacities of sentient beings. Wherever there is a stimulus, there is an unobstructed response; because it pervades all places, it is said to MANIFEST THROUGHOUT THE WORLDS OF THE TEN DIRECTIONS.

“INNUMERABLE BODHISATTVAS ... without obstructing one another” describes the realm in which phenomenon and phenomenon are mutually unobstructed in the Avatamsaka world. Master Hám Sơn said, “In the Avatamsaka ocean, the dependent arising of all lands unfolds layer upon layer without end, each interpenetrating all the others. This is because principle and phenomena are mutually unobstructed, and therefore phenomenon and phenomenon are mutually unobstructed.

This is not something the consciousness-mind can comprehend. It is entirely the great, sovereign functioning of suchness.” CONSCIOUSNESS-MIND refers to the present consciousness we use to observe all things. Because it is governed by discriminating consciousness, everything appears bounded and mutually obstructing.

THE FUNCTIONING OF SUCHNESS refers to the Buddha’s reward and transformation bodies.

The section Revealing the Correct Meaning is divided into two parts: the Mind as Suchness and the Mind as Arising and Ceasing. Its purpose is to reveal that from the one mind of suchness arise two distinct gates, with movement and stillness not being one. It then reveals that movement and stillness are not two. Through this nonduality, sentient beings are able to become Buddhas.

Furthermore, it reveals that one enters the gate of suchness directly from the gate of arising and ceasing. That is, when one thoroughly investigates the five skandhas—form and mind—together with the realm of the six sense objects, they are ultimately all free from thought. Because mind has no shape or characteristics, it cannot be found even when sought throughout the ten directions. It is like a confused person who mistakenly takes east to be west, though the directions themselves have never shifted. Sentient beings are likewise. Deluded by ignorance, they mistake thought for mind. The true mind does not move. If one can contemplate and know that mind is free from thought, one thereby accords with entry into the gate of suchness.

TO REVEAL means to set forth and disclose. “To ENTER THE GATE OF SUCHNESS DIRECTLY FROM the gate of arising and ceasing” means to return, right here within the mind of arising and ceasing, to that which neither arises nor ceases. How does one return? By correctly recognizing the true nature of the mind of arising and ceasing, one is already according with the mind that neither arises nor ceases.

FORM refers to the form skandha. MIND refers to the skandhas of feeling, perception, mental formations, and consciousness. “THOROUGHLY INVESTIGATING the five skandhas—form and mind—together with the realm of the six sense objects, they are ultimately all free from thought” means that when one contemplates form and mind, together with the realm of the six sense objects, all the way to their source, one sees that they are all free from thought.

They are originally free from thought, but through non-awakening and deluded movement, form and mind together with the realm of the six sense objects arise, with thought following thought in continuous succession. We then take this form to be our body and take this continuously arising stream of thoughts to be our mind, thereby forgetting the thought-free source. This treatise uses the analogy, “LIKE A CONFUSED PERSON who mistakes east for west, although the directions themselves have never changed,” to help us understand our own error.

A CONFUSED PERSON means someone who is not clear-minded and is prone to error. Because of confusion, although standing in the east, that person still believes it to be the west. Calling it west is merely a statement born of error; east remains east and has never changed.

Although abiding within the thought-free mind, through confusion we fail to recognize that thought-free mind and instead take fantasies, reflections, joy, and sorrow to be our mind; we then take the illusory external realm to be our world. Yet this identification is something we ourselves make; it is not that mind and its objects are inherently so. Mind and its objects are originally free from thought.

Only because we identify illusory things as ourselves does illusion continue and obscure that which is not illusory. This means that no matter what realm we are in, we have never departed from the true. We need only contemplate, right within that realm, and see its illusory characteristics; then we are returning to our own true nature.

It is only because of ignorance that we mistake thought for mind. Therefore, it is said, “DELuded BY IGNORANCE, one takes thought to be mind.” THE TRUE MIND DOES NOT MOVE describes the actual nature of what is called mind. If it is truly our mind, it does not move and bears no characteristics of arising and ceasing. Whatever arises, ceases, and moves delusively is not our true mind.

“IF ONE CAN CONTEMPLATE and know that mind is free from thought” is the method of cultivation for entering the gate of suchness. CAN here means continually. TO CONTEMPLATE AND KNOW THAT MIND IS FREE FROM THOUGHT means to contemplate all thoughts that arise within the mind and see that none possess any real essence. As Venerable Trúc Lâm taught, “Know that all are delusions.” When one knows them to be delusions, one does not allow them to lead to actions that create karma and bring suffering. Thus, it is said: KNOW DELUSION AND DO NOT FOLLOW IT. To know this is to accord with entry into the gate of suchness. To attain freedom from thought is to enter the gate of suchness.

Master Hanshan said, “The five skandhas of sentient beings all arise from a single thought. Now there is no need to speculate whether sentient beings are real or illusory. One need only contemplate that the place from which a single thought arises is originally, of itself, free from thought.

Freedom from thought is non-arising. If there is non-arising, sentient beings are originally empty; how, then, could one still ask whether form, mind, and the various dharmas exist? The reason one is taught to contemplate freedom from thought directly is that contemplating freedom from thought is precisely sudden awakening through the gateway of suchness.

This single method of contemplating freedom from thought is the essential purport of cultivation secretly transmitted by the Buddhas and patriarchs. Thus, when Patriarch Bodhidharma came from the West, he instructed the Second Patriarch, ‘Bring me your mind, and I will pacify it for you!’ The Second Patriarch replied, ‘I have searched for my mind, but it cannot be found.’ The Sixth Patriarch likewise said, ‘Originally, there is not a single thing.’ None of the later patriarchs failed to point directly to the state beyond thought.

Yet those who now practice Chan do not understand the purport of freedom from thought and instead give rise to all manner of abstruse and marvelous speculation. How could this be the intention of the Patriarch’s coming from the West? It is not only this treatise; even the entire Tripitaka and the 1,700 cases all return to the single phrase ‘freedom from thought.’ Students should bear this in mind.”

The section Revealing the Right Meaning is now complete. What follows is the section Counteracting Wrong Attachments, the second part of the Chapter on Explanation.

Counteracting Wrong Attachments

All wrong attachments depend upon views of self. If the self is relinquished, there are no wrong attachments. These views of self are of two kinds. What are the two? The first is the view of a personal self, and the second is the view of a self in dharmas.

Whatever does not accord with the principle of dependent arising is called WRONG. Clinging tightly to such things as one’s own is called ATTACHMENT.

VIEWS OF SELF refers to views asserting that all events and things in this world possess their own governing principle or inherent nature. In other words, views of self are views asserting that worldly dharmas truly exist or truly do not exist. Because the belief that all dharmas possess real substance gives rise to innumerable other erroneous views, it is said, “All wrong attachments DEPEND UPON VIEWS OF SELF.”

Since wrong attachments arise in dependence upon a self, when the self is relinquished, wrong attachments naturally cease to exist. Thus it is said, “If the SELF IS RELINQUISHED, there are no wrong attachments.”

This view that all dharmas are real comprises two kinds: the view of a personal self and the view of a self in dharmas. The meanings of these two views will be clearly explained in the sections below.

A. The View of a Personal Self

When explained with reference to ordinary beings, there are five kinds. What are the five? It is said, “With reference to ordinary beings,” because ordinary beings are prone to becoming entangled in this VIEW OF A PERSONAL SELF. Judging from the way the five kinds of views of a personal self are refuted below, the ordinary beings spoken of here are not ordinary people in general, but those who have some understanding of the Buddha-Dharma, though their understanding is not yet profound. Master Xianshou said, “These are delusions arising in those who have newly begun to study the Mahayana within the Buddha-Dharma, caused by misunderstanding the teachings; they are not views arising among non-Buddhists.”

1. Upon hearing the sutras say, “The Tathagata’s Dharma-body is ultimately quiescent, like empty space,” they fail to understand that this is stated solely to break attachment and instead take empty space to be the nature of the Tathagata.

Because the Tathagata’s Dharma-body has no form or appearance and yet pervades everywhere, the image of empty space is borrowed so that people may provisionally form some conception of the Tathagata’s Dharma-body. It also enables them to understand that the Tathagata is not the physical form endowed with the thirty-two marks, and so forth. Yet upon hearing that it is like empty space, they cling to the words as their literal meaning and take empty space itself to be the Tathagata’s Dharma-body. This is an error. The explanation below is intended to refute the notion that the Tathagata’s Dharma-body is empty space.

How is this counteracted? One must understand that the appearance of empty space is an illusory dharma with no real substance. It exists in contrast to form, is an appearance that is perceived, and causes the mind to arise and cease. Since all dharmas of form are originally mind, there is truly no form outside the mind. If there were no form, there would be no appearance of empty space. This means that all realms arise solely from the deluded activity of the one mind. If the mind becomes free from deluded activity, all realms cease, leaving only the one true mind, which pervades everywhere. This is the ultimate meaning of the vast wisdom-nature of the Tathagata; it is not like the appearance of empty space.

There are two points demonstrating that empty space is not the Tathagata’s Dharma-body.

a. Empty space is a dharma dependently arisen in relation to form. Whatever is dependently arisen has no real substance. Form and empty space appear because one’s own mind is unaware.[37] When there is no unawareness, neither form nor empty space exists. Therefore, empty space is not the Tathagata’s Dharma-body, for the Tathagata’s Dharma-body is ultimately quiescent and is not a dharma that comes into being through conditions.

b. Empty space is a perceived dharma, whereas the Tathagata’s Dharma-body transcends the duality of perceiver and perceived: there is neither one who sees nor anything seen.

The “Analysis of the Six Elements” chapter of the Madhyamaka Treatise likewise refutes this attachment to empty space. It also refutes the view held by practitioners who, while cultivating meditative concentration, experience the disappearance of the body and the mind expanding until it is coextensive with empty space, and then cling to that perceived empty space as the Dharma-body.

2. Upon hearing the sutras say, “Worldly dharmas are ultimately empty in essence,” and even, “The dharmas of nirvana and suchness are also ultimately empty, originally empty of themselves and free from all characteristics,” they fail to understand that these statements are made to break attachment and instead take the nature of nirvana and suchness to be nothing but emptiness.

Because people cling to the presently perceived CHARACTERISTICS as possessing real nature, it is said that everything is empty. This means that those characteristics are merely like dreams, illusions, bubbles, and shadows, and possess no real nature. Yet upon hearing the word “empty,” they imagine that everything becomes sheer nothingness and therefore suppose that nirvana and suchness are also nonexistent. This is a view that falls into annihilationism.

How is this counteracted? One must understand that the Dharma-body of suchness is not empty in its own essence, because it is fully endowed with immeasurable qualities of its nature.

HOW IS THIS COUNTERACTED means: How is the illness of that attachment to be cured? The explanation is this: Although the Dharma-body of suchness is empty, this emptiness itself is also empty. It is therefore fully endowed with immeasurable, inconceivable characteristics of merit and virtue; it is not an insensible and unknowing void like the annihilationist doctrine of non-Buddhists.

3. Upon hearing the sutras say, “The Tathagata-garbha neither increases nor decreases; its essence is inherently endowed with all dharmas of merit and virtue,” they fail to understand and immediately suppose that the Tathagata-garbha contains dharmas of form and mind, each possessing distinct intrinsic characteristics.

The FORM AND MIND spoken of here are the form and mind mentioned in the section, “How can the Dharma-body, though free from form, manifest form?” They refer to the Tathagata-garbha’s complete endowment with all qualities. FORM refers to the forms of the Buddha’s reward-body and transformation-bodies. Because people habitually employ the discriminating mind’s notions of “one, different, few, and many,” when they hear ALL CHARACTERISTICS OF MERIT AND VIRTUE, they immediately cling to the idea that these qualities of form possess distinct intrinsic characteristics.

That is, they suppose that form and mind each possess their own separate and distinct essence. They reason that only because these are separate can they be called ALL. This is to regard the virtues of the nature as equivalent to illusory dharmas.

How is this counteracted? These are spoken of solely on the basis of the meaning of suchness. Differences are spoken of because of the manifestation of the defiled meaning of arising and cessation.

The FORM of the Buddha’s reward-body and transformation-bodies is the function of suchness; therefore, only when one is free from the discriminations of karmic consciousness is the form of those reward-body and transformation-bodies complete. Since there is no discrimination, “form and mind are not two,” and “the form that is manifested also has no bounds.” Where there is neither duality nor division, there are no distinct intrinsic characteristics. The word ALL is used in contrast to the various distinct, defiled characteristics of arising and cessation that appear when the mind moves; it is not because these qualities themselves possess many separate distinctions that they are called “all.”

4. Upon hearing the sutras say, “All defiled dharmas of worldly birth-and-death arise in dependence upon the Tathagata-garbha. No dharma is apart from suchness,” they fail to understand and instead suppose that the intrinsic essence of the Tathagata-garbha is fully endowed with all worldly dharmas of birth-and-death ...

The statement, “All defiled phenomena of birth and death in the world arise in dependence upon the Tathagata-garbha. All phenomena DO NOT DEPART FROM SUCHNESS,” is intended to say that worldly phenomena do not exist outside the mind and have no real substance. Failing to understand this, one instead clings to the word DEPART and supposes that all worldly phenomena of birth and death can never depart from the Tathagata-garbha: wherever there is the Tathagata-garbha, there are defiled phenomena of birth and death. This is to grasp the delusive as the true.

How is this remedied? From beginningless time, the Tathagata-garbha has possessed only immeasurable pure virtues, which neither depart from, are severed from, nor differ from the meaning of suchness. As for the immeasurable defiled phenomena of affliction, they exist only delusively; their nature is originally empty, and since beginningless time they have never corresponded with the Tathagata-garbha. If the substance of the Tathagata-garbha contained delusive phenomena, yet it were claimed that realization could bring delusion entirely to an end, this would be impossible.

The defiled phenomena of birth and death arise because ignorance, unaware of reality, sets the mind in motion, producing the seeing and the objects seen; from these arise defilement, birth, and death. When ignorance ceases, these things likewise cease, and only the immeasurable marks of virtue remain. It is like seeing illusory flowers in empty space because one’s eyes are diseased. Once the disease of the eyes is cured, the illusory flowers are no more.

The emphasis in the statement, “If the substance of the Tathagata-garbha CONTAINED delusive phenomena, yet realization COULD bring delusion entirely to an end…” rests upon the word CONTAINED. That is, if those delusive phenomena were something truly existent within the Tathagata-garbha, they would not be delusive, and upon realization of Buddhahood, what truly existed could not cease. In reality, those things no longer remain when the Tathagata-garbha is fully revealed.

Thus, it is known that they possess no real substance and are not things inherently present within the Tathagata-garbha. The main point of this concluding statement is that the expressions DEPEND UPON and DO NOT DEPART are intended to reveal that worldly phenomena of birth and death are merely a class of delusive phenomena, appearing delusively only because one’s own mind is unaware. When there is no unawareness, they do not exist.

To cling to EXISTENCE is to fall into wrong views.

5. Upon hearing the Tudala say, “In dependence upon the Tathagata-garbha, there is birth and death. In dependence upon the Tathagata-garbha, nirvana is attained,” some fail to understand and claim that sentient beings have a point of origin. Because they perceive a beginning, they say that the nirvana attained by the Tathagata has a final end, after which one returns to become a sentient being.

This is attachment to the belief that arising and cessation possess a real nature. “In dependence upon the Tathagata-garbha, there is birth and death” is intended to say that birth and death have no real substance and no location, but exist solely because of unawareness. Failing to understand this, upon hearing, “In dependence upon the Tathagata-garbha, there is birth and death,” one instead imagines that the true existed first and the delusive arose afterward, and thus clings to the belief that sentient beings have a point of origin. Once one asserts a point of origin, one then clings to nirvana as the final end, after which one returns to become a sentient being.

This attachment resembles that of non-Buddhist practitioners who regard a dim and obscure state as the primal beginning (the primal obscurity), and believe that cognition (awareness), and so forth, arises from that primal beginning. For them, the attainment of nirvana is precisely the point at which sentient beings reach their end and return completely to that dim and obscure state. Because that dim and obscure state is not the true source, after seeing entry into nirvana, they again see emergence from nirvana and the arising of cognition, and consequently claim that after sentient beings attain nirvana, they return to become sentient beings.

This is something non-Buddhist practitioners verify through the process of meditative concentration; it is not merely abstract speculation drawn from books. Therefore, these interpretations can sometimes become extremely entrenched views.

How is this remedied? Because the Tathagata-garbha has no beginning boundary, the characteristic of ignorance likewise has no beginning. To say that beyond the three realms there is another place where sentient beings originate is a teaching found in non-Buddhist scriptures. The Tathagata-garbha has no ending boundary, and because the nirvana attained by all Buddhas corresponds with it, that nirvana likewise has no ending boundary.

It is because one is deluded regarding the Tathagata-garbha that one sees phenomena as possessing defined beginnings and endings. The Tathagata-garbha is originally boundless; therefore, it has neither a point of origin nor a point of cessation. Delusive phenomena arise because the Tathagata-garbha is unaware; how, then, could they have a point of origin or cessation? They are merely perceived that way because of delusion. When delusion ends, there remains only the single, constant, undivided, and boundless essence.

“BEYOND THE THREE REALMS there is another point of origin” means regarding nirvana itself as the point of origin from which the three realms arise, just as the primal obscurity in the preceding example gives rise to cognition. This attachment resembles the belief in an original limit from which the myriad things arise, as discussed in the Treatise on the Middle Way. This is attachment to the belief that nirvana has a location.

B. The View of a Self in Phenomena

Because practitioners of the Two Vehicles have dull faculties, the Tathagata teaches them the selflessness of persons. Because what is taught is not ultimate, they perceive the phenomena of the five skandhas as arising and ceasing, fear birth and death, and delusively grasp at nirvana.

The view of a self in phenomena refers to the attachment of practitioners of the Two Vehicles. The Two Vehicles comprise two classes: shravakas and pratyekabuddhas. THE VIEW OF A SELF IN PHENOMENA is the view that the myriad phenomena truly exist. Although they perceive that the five skandhas are without self, they still regard birth and death and nirvana as real; therefore, they perceive nirvana as manifesting when the five skandhas cease.

DULL FACULTIES means that their faculties and disposition are not yet luminous. Here, “not luminous” is spoken in comparison with the wisdom of bodhisattvas who have entered the bhumis and of the Tathagatas; it does not mean that they have dull faculties in comparison with ordinary beings. They have awakened only to the selflessness of persons but have not yet perceived the selflessness of phenomena, nor have they perceived that “the three realms are mind-only, and the myriad phenomena are consciousness-only.” Thus, they abandon one thing and grasp another, fearing birth and death while clinging to nirvana.

This is also like abandoning the moon reflected in a stream to seize the moon reflected in a river: both are merely reflections of the moon, not the true moon. Therefore, it is called DELUSIVE GRASPING. Because delusive grasping still remains, they are said to have DULL FACULTIES.

How is this remedied? Because the intrinsic nature of the five skandhas does not arise, it does not cease; it has always been nirvana. Furthermore, the ultimate is free from delusive attachment.

One should know that defiled phenomena and pure phenomena exist only in mutual dependence and have no intrinsic characteristics that can be expressed. Therefore, from beginningless time, all phenomena have been neither form nor mind, neither wisdom nor consciousness, neither existent nor nonexistent. Ultimately, there is no characteristic that can be expressed.

Yet when verbal teachings are given, one should know that they are the Tathagata’s skillful means: he provisionally employs words to guide sentient beings, while the purport of his teaching is entirely to transcend conceptual thought and return to suchness. This is because conceptualizing all phenomena causes the mind to arise and cease, preventing entry into true wisdom.

The remedy is to reveal the true nature of the five skandhas and nirvana. Arising and cessation are perceived only because of delusion. Phenomena are originally unborn and therefore have never ceased.

The perception of cessation arises from delusive attachment. Yet the ultimate is free from delusive attachment. THE ULTIMATE refers to the truest source, the One Mind.

The ultimate is free from delusive attachment because as long as attachment remains, one continues to see the myriad phenomena as real. To cling to birth and death is to regard birth and death as real; to cling to nirvana is to regard nirvana as real. If they were not regarded as real, why would one cling to them?

The very act of clinging shows that the mind takes them to be real. Yet if one truly returns to the true source, one must possess the wisdom that sees the myriad phenomena as illusions and birth and death and nirvana as illusory flowers in empty space, with nothing left to grasp. Therefore, it is said, “The ultimate is FREE FROM DELUSIVE ATTACHMENT.”

MUTUAL DEPENDENCE means that things come into being by depending upon one another; it refers to the dependently arisen nature of phenomena, as in the case of causes and conditions and of causes and effects. With CAUSES AND CONDITIONS, there must be a CONDITION for something to be called a CAUSE; likewise, there must be a CAUSE for something to be called a CONDITION. The same applies to causes and effects. Only when this and that are both present can names and distinctions be established and things appear in this world. Because things come into being only by depending upon one another, they are called MUTUALLY DEPENDENT PHENOMENA.

All worldly dharmas arise through causes and conditions and are therefore relative dharmas. The characteristic of relative dharmas is that they have no inherent nature. If they possessed an inherent nature, they would have to exist independently, uniquely, and permanently. Yet if they existed independently, they would not depend upon one another. Since they depend upon one another, we know that they have no inherent nature. Therefore, it is said, “There is no intrinsic characteristic that can be expressed.” What comes into being only through MUTUAL DEPENDENCE cannot be SELF-EXISTENT. Since such characteristics have no inherent nature, there is no INTRINSIC CHARACTERISTIC.

THEREFORE, from what has been said, we understand that the true nature, or true characteristic, of the myriad dharmas is fundamentally neither form nor mind, neither wisdom nor consciousness… Because sentient beings establish EXISTENCE, they must be led back to EMPTINESS; because sentient beings employ CONSCIOUSNESS, the matter of WISDOM arises… Yet the true characteristic of these two relative aspects is neither CONSCIOUSNESS nor WISDOM, neither EXISTENCE nor EMPTINESS.

Precisely because it is neither, it can accord with conditions and become WISDOM or CONSCIOUSNESS, EXISTENCE or EMPTINESS… In the Lankavatara Sutra, the Buddha answers Mahamati’s 108 questions beginning with the word NOT. The Madhyamaka Treatise opens with four pairs of relative terms: “Neither arising nor ceasing, neither coming nor going…” To say NOT is intended to reveal that “ULTIMATELY, there is no characteristic that can be expressed.” Samsara and nirvana are merely relative dharmas.

Because there is samsara, nirvana is spoken of. If there were no samsara, nirvana would not be established either. When it is not established, there is no abiding.

Non-abiding is nirvana.

Ultimately, there is no characteristic that can be expressed. All this lengthy discourse in words and letters is nothing more than a skillful means. SKILLFUL MEANS refers to things that are not themselves ultimate, such as language, written words, Dharma methods… When such means are apt and effective, they are called SKILLFUL. They are said to be apt and effective because they accord with the capacities of sentient beings without departing from PRINCIPLE; that is, they accord both with principle and with capacities, enabling people to rely upon them and reach the ultimate state of non-thought.

THE PURPORT is the aim toward which the Tathagata directs us. Although he speaks of many things, his sole intention is for sentient beings to “depart from thoughts and return to suchness,” because suchness is inherently free from thought. If someone could, in a single step, “depart from thoughts” and attain “non-thought,” as did the Sixth Patriarch, that person would need neither written teachings nor Buddha-recitation, the simultaneous practice of calming and contemplation, or recognizing delusion without following it.

Yet everyone born into this world is filled with deluded thoughts. Even infants in their cradles babble incessantly. As for adults, when their eyes are open they are naturally thinking, and even when their eyes are closed they dream of this and that and engage in all manner of activities.

Without relying upon sutras, treatises, and Dharma methods, it is difficult to cast aside the stream of deluded thinking and accord with suchness.

Thus, skillful means are not the ultimate state, but they help sentient beings depart from thoughts and gradually return to the mind’s realm of non-thought. Non-thought alone is ultimate. What is ultimate is not a skillful means. Therefore, language, written teachings, and Dharma methods all belong to skillful means. As skillful means, they must accord with principle and must also accord with capacities. If they accord with principle but not with capacities, they bring no benefit to sentient beings. If they accord with capacities but not with principle, one may practice Buddhism yet become a demon or a follower of non-Buddhist paths, because one accords with conditions while lacking the unchanging principle… Therefore, both principle and capacities must be accorded with.

TO ACCORD WITH PRINCIPLE means that any Dharma method tending to guide our minds toward non-thought accords with principle. The word GUIDE is used because a Dharma method is a boat or raft that carries us to the destination; it is not the destination itself. Any Dharma method tending to guide the mind from multiplicity to fewness, and from fewness to none, so that it enters the state of non-thought, accords with principle. This is what it means to accord with principle; it does not mean turning a skillful means into the ultimate.

TO ACCORD WITH CAPACITIES means that the Dharma method is suited to one’s own capacities. Being suited means that, through using that Dharma method, one’s mind grows less attached to external objects day by day, one’s faith in the Buddhas and Patriarchs increases, one’s mind gives rise to less discursive discrimination when encountering circumstances, and one understands the scriptures ever more thoroughly… This is called according with capacities.

Because employing a practice suited to one’s capacities eliminates one’s ailments, it is said to accord with capacities. But if one uses a Dharma method and one’s afflictions do not diminish, while conceptual knowledge alone increases; if one constantly finds others obstructive; if practicing the method makes one’s entire body swell, while ceasing the practice restores one’s health… then one should know that the method either does not accord with principle or does not accord with one’s capacities.

IT DOES NOT ACCORD WITH PRINCIPLE because the method merely increases conceptual knowledge while afflictions do not decrease. IT DOES NOT ACCORD WITH CAPACITIES because, although it may accord with principle, it exceeds the practitioner’s capacity for cultivation and thus merely causes illness rather than curing the practitioner’s ailments.

People today, for example, do not recognize that their thoughts are delusions. We let them run rampant, following each thought as soon as it arises, never considering bringing thought to a halt, and thereby create immeasurable karma and wrongdoing. If, instead of being taught to “recognize delusion without following it,” we are taught that “delusion itself is the real,” we will continue following the stream of deluded thought and creating karma.

Such disastrous consequences occur not because “delusion itself is the real” is incorrect in PRINCIPLE, but because its application does not suit our capacities and thus goes astray. “Delusion itself is the real” applies only when we have clearly seen that delusion truly is delusion. Once delusion is recognized as delusion, we will not create karma and wrongdoing on its account.

Nor, when an action benefits multitudes of people, will we fear personal loss because of it. Only then can it be said that “delusion itself is the real.” But while we remain identified with delusion and FOLLOW a thought AS SOON AS IT ARISES, to claim that “delusion itself is the real” will result in more karma and wrongdoing than any machine could count. Therefore, FOLLOWING A THOUGHT AS SOON AS IT ARISES must have its relative counterpart, RECOGNIZING DELUSION WITHOUT FOLLOWING IT, before that PRINCIPLE can be revealed.

Thus, when speaking of RECOGNIZING DELUSION WITHOUT FOLLOWING IT, we must remember that this is a practice. This practice guides our minds gradually into accord with the Dharma-nature of suchness; it is not itself the principle of suchness. Since it is not, there is no need to debate whether it is ultimate or not; there is only the task of practicing.

Practice, and you will see; travel, and you will arrive.

Only when both criteria—according with principle and according with capacities—are fulfilled can a Dharma method guide a person to the ultimate state. The Buddhas, Patriarchs, and present-day wise spiritual teachers also establish Dharma methods on the basis of these two aspects: PRINCIPLE and RELATIVITY. If either is lacking, the establishment of the teaching will lead nowhere.

Yet once we speak of according with capacities, nothing can be fixed. Because things arise dependently, teachings are established in accordance with conditions. They may be adapted in whatever way suits the capacities of each person and each era, provided they do not depart from PRINCIPLE.

Someone asked Master Zhaozhou, “Does a dog have Buddha-nature?” At one time his answer was YES; at another, NO. He answered according to the capacities of sentient beings, establishing teachings in accordance with conditions so as not to lose sight of PRINCIPLE. If we view the conduct of such masters without understanding dependent arising, we may readily conclude that they spoke deceitfully.

Likewise, when we see the teachings of the ancient virtuous masters seemingly contradicting and opposing one another, it is also because we lack this perspective of dependent arising.

To penetrate PRINCIPLE truly, one must grasp the RELATIVE aspect of the myriad dharmas. Only by grasping the RELATIVE aspect of the myriad dharmas can one truly grasp PRINCIPLE. Therefore, in the Majjhima Nikaya, the Buddha says, “Whoever sees the Dharma sees dependent arising. Whoever sees dependent arising sees the Dharma.” To follow CONDITIONS while abandoning PRINCIPLE is the way of sentient beings. To see PRINCIPLE without seeing CONDITIONS is the way of the Two Vehicles. Knowing and understanding are one matter; the perfect interpenetration of principle and phenomena is another.

Discerning the Characteristics of the Path of Generating the Aspiration

III. DISCERNING THE CHARACTERISTICS OF THE PATH OF GENERATING THE ASPIRATION

Discerning the characteristics of the path of generating the aspiration means distinguishing the meaning of all bodhisattvas’ generating the aspiration to cultivate and proceed toward the path attained by the Buddhas.

THE PATH is that which all Buddhas have realized. “DISTINGUISHING THE CHARACTERISTICS OF ASPIRATION TO THE PATH” means distinguishing the characteristics of the aspiration to practice and advance toward the Path among all bodhisattvas. ALL BODHISATTVAS refers to bodhisattvas from the time they first arouse the aspiration until they reach the ultimate stage.

Briefly stated, there are three kinds of aspiration. What are the three?

1. Aspiration through the perfection of faith.

2. Aspiration through understanding and practice.

3. Aspiration through realization.

These are the representative stages in the process of practicing and advancing toward the Path. The PATH spoken of here refers to the Dharma-nature of true suchness. The characteristics of this aspiration are of three kinds.

1. Because one has FAITH that true suchness is present within oneself and practices toward true suchness, it is called ASPIRATION THROUGH THE PERFECTION OF FAITH.

2. Because one advances through UNDERSTANDING and PRACTICE, it is called ASPIRATION THROUGH UNDERSTANDING AND PRACTICE.

3. Because one advances through realizing the essential nature of true suchness, it is called ASPIRATION THROUGH REALIZATION.

ADVANCING TOWARD, as spoken of here, refers to the goal to be reached. FAITH, UNDERSTANDING AND PRACTICE, and ASPIRATION THROUGH REALIZATION refer to the three levels in that process of advancement.

A. Aspiration through the perfection of faith

On the basis of what kind of person, and through practicing what deeds, does faith become perfected so that one is willing to arouse the aspiration?

To arouse the aspiration to practice, one must first have faith. Thus, the question is emphasized: “What kind of person, willing to practice what deeds, possesses sufficient faith to arouse the aspiration?”

It is on the basis of sentient beings belonging to the indeterminate group who possess the power of the perfuming of wholesome roots, believe in karma and its retribution, are able to practice the ten wholesome deeds, become weary of the suffering of birth and death, and wish to seek unsurpassed bodhi. They encounter the Buddhas, personally make offerings to them, and cultivate faith. After ten thousand kalpas, their faith becomes perfected, and so the Buddhas and bodhisattvas teach and transform them, causing them to arouse the aspiration.

Or, because of great compassion, they are able to arouse the aspiration themselves. Or, when the true Dharma is about to perish, through the causes and conditions of protecting the Dharma, they are able to arouse the aspiration themselves. This is the arousing of the aspiration when faith has been perfected.

They enter the group of correct certainty and ultimately never regress. This is called abiding in the Tathagata lineage and corresponding with the correct cause.

THE INDETERMINATE GROUP refers to those whose minds are not yet resolved regarding cultivation. Master Xianshou said: “Bodhisattvas from the final stage of the Ten Faiths onward are certain never to regress and are therefore called the GROUP OF CORRECT CERTAINTY. Those who have not yet entered the Ten Faiths and do not believe in cause and effect are called the GROUP OF WRONG CERTAINTY.

Between these two classes are those within the Ten Faiths who wish to seek the great fruition but whose minds are not yet resolved, at times advancing and at times retreating. Therefore, the Sutra of the Original Karma states: ‘Bodhisattvas of the Ten Faiths are like hairs drifting through empty space; they are called the INDETERMINATE GROUP.’” Hairs drifting through empty space describes the condition of following wherever the wind blows, unable to remain anywhere; hence it is called indeterminate.

This answers the question raised above: “On the basis of what kind of person?”

Thus, those described here as having ASPIRATION THROUGH THE PERFECTION OF FAITH, although they are sentient beings belonging to the indeterminate group, possess the power of the perfuming of wholesome roots, wish to seek unsurpassed bodhi, encounter the Buddhas, undertake cultivation, and so forth. Only when they enter the GROUP OF CORRECT CERTAINTY are they called those who have Aspiration through the Perfection of Faith.

BELIEVING IN KARMA AND ITS RETRIBUTION means believing that each cause produces its corresponding effect: creating wholesome karma brings wholesome retribution, while creating unwholesome karma brings painful retribution. BEING ABLE TO PRACTICE THE TEN WHOLESOME DEEDS means cultivating the ten wholesome deeds. BECOMING WEARY OF THE SUFFERING OF BIRTH AND DEATH means becoming weary of sickness, pain, death, and the impermanence of the world. For example, seeing that human life is as fragile as morning dew and that wealth and fame arise only to disappear, one consequently grows weary of them—all such things belong to this form of weariness. SEEKING UNSURPASSED BODHI means seeking Buddhahood. All the foregoing arises through THE POWER OF THE PERFUMING OF WHOLESOME ROOTS from previous lives.

With such causes, one encounters the condition of MAKING OFFERINGS TO THE BUDDHAS. Only after TEN THOUSAND KALPAS does faith become perfected. THE PERFECTION OF FAITH spoken of here means believing that true suchness is present within oneself and believing that “mind itself is Buddha,” and so forth. When faith becomes perfected—that is, as the cause becomes better, the conditions also become better—one receives the teaching and transformation of the Buddhas and bodhisattvas. This is said to be better because, when one is taught and transformed by these two classes of noble beings, one naturally arouses the aspiration to cultivate Buddhahood and cannot cultivate toward anything else.

“Or, because of GREAT COMPASSION, they arouse the aspiration themselves” means that, seeing sentient beings continually suffering from sickness, poverty, birth, and death because they are obscured by ignorance, they arouse the aspiration to cultivate Buddhahood so that they may gain the ability to help them escape the suffering of birth and death. The conditions of arousing the aspiration through great compassion and through protecting the Dharma are both authentic conditions.

One can arouse the aspiration in this manner only when faith has been perfected; hence it is said: “This is the arousing of the aspiration when faith has been perfected.” By arousing the aspiration in this way, one enters the GROUP OF CORRECT CERTAINTY. Because one no longer belongs to the indeterminate group, it is said that ONE NEVER REGRESSES. At this point, it is called “abiding in the Tathagata lineage and corresponding with the correct cause.” It is said to be ABIDING because the cause corresponding to the undefiled seed has arisen.

This cause will bear the fruit of the nirvana of intrinsically pure nature, the true source of the one mind; therefore, it is called the CORRECT CAUSE. The following section concerns those belonging to the indeterminate group.

If there are sentient beings whose wholesome roots are meager and whose afflictions have long been deep and dense, then although they may also encounter Buddhas and patriarchs and make offerings to them, they instead produce the seeds of heavenly or human rebirth, or the seeds of the Two Vehicles. Even if they seek the Mahayana, their capacities remain indeterminate: at times they advance, and at times they retreat. Or they may have made offerings to the Buddhas for less than ten thousand kalpas and, during that interval, encounter conditions through which they also arouse the aspiration: for example, they may arouse it upon seeing the physical marks of the Buddhas; or through making offerings to the Sangha;

or because practitioners of the Two Vehicles teach and transform them, causing them to arouse it; or through studying some other teaching, and so forth.

Aspirations aroused in these ways are all indeterminate. Upon encountering adverse causes and conditions, they easily regress and fall into the Two Vehicles.

This discusses those of inferior wholesome roots who consequently arouse an improper aspiration. Because their wholesome roots are inferior to those described previously, they are said to have MEAGER WHOLESOME ROOTS. These meager wholesome roots manifest as DEEP AND DENSE AFFLICTIONS, meaning that their views are distorted and their cravings are also profuse. Obscured by these two, their minds lack clarity, and consequently they arouse an improper aspiration.

“Although they may also ENCOUNTER BUDDHAS AND PATRIARCHS and make offerings to them” means that their conditions are the same as those of the preceding persons with wholesome roots. HOWEVER means that, although the conditions are the same, their actions are not. PRODUCING THE SEEDS OF HEAVENLY OR HUMAN REBIRTH refers to deeds and thoughts of meritorious goodness performed in pursuit of favorable retribution.

Even if they make offerings to the Three Jewels, their sole aim is to enjoy blessings in this life and future lives; they do not think of “seeking Buddhahood above and vowing to liberate sentient beings below.” PRODUCING THE SEEDS OF THE TWO VEHICLES means that they are willing to accept teachings belonging to Early Buddhism, the Lesser Vehicle, or the Middle Vehicle, but when they hear even the name Mahayana, they become violently agitated, claiming that it is a teaching of demons and non-Buddhist sectarians and was not established by the Buddha.

EVEN IF THEY SEEK THE MAHAYANA means that, even if they encounter the conditions to study the Mahayana teachings, their capacities still remain indeterminate. INDETERMINATE means unstable: at one time they incline toward the Lesser Vehicle; at another they leap over to the Mahayana, only to turn back and study advanced Buddhist studies. At one time they practice to become Buddhas; at another they abandon this to perform meritorious deeds in hope of attaining the pleasures of heavenly or human rebirth. In general, they have no resolute commitment to the Mahayana but keep leaping back and forth, becoming discouraged as soon as they encounter difficulty. All such persons belong to this class of indeterminate capacities.

“MAKING OFFERINGS TO THE BUDDHAS FOR FEWER THAN TEN THOUSAND KALPAS” is the condition that causes those of this capacity not to possess faith as fully as those in the preceding category. “SEEING PHYSICAL MARKS and thereby arousing the mind” means seeing the Buddha’s physical marks and then arousing the aspiration to acquire such marks. For example, Venerable Ananda saw that the Buddha’s physical body was exceedingly beautiful and aroused the aspiration to practice so that he might attain such bodily marks.

Physical marks are conditionally compounded phenomena; because they are taken as the object toward which the mind is aroused, this is not true arousal of the mind. “AROUSING THE MIND BECAUSE OF MAKING OFFERINGS TO THE SANGHA” means merely arousing the intention to make offerings to the Sangha, without arousing the aspiration to practice and seek Buddhahood. Since one has not yet turned toward one’s own intrinsic nature of true suchness, this too is not true arousal of the mind.

In all these cases, one still abides in physical marks when arousing the mind.

“AROUSING THE MIND BECAUSE OF INSTRUCTION BY FOLLOWERS OF THE TWO VEHICLES” means arousing the aspiration to practice according to the Two Vehicles. Here, followers of the Two Vehicles refers to those who cling tenaciously to the attainments of arhatship or pratyekabuddhahood, regarding them as ultimate nirvana. If instructed by such persons, even if one practices exceedingly well, the utmost one can attain is arhatship or pratyekabuddhahood. Since this is not the truly ultimate state, it is not the ground of true arousal of the mind.

“AROUSING THE MIND THROUGH STUDYING OTHER THINGS” means not arousing the aspiration to practice the Buddha’s path, but instead making other pursuits one’s vocation. For example, if one’s direction is to practice the Buddha’s path, yet in the course of practice, in addition to meditation, one also studies sutras and treatises or Chinese so as not to go astray in cultivation and to gain some skillful means for helping others, then this does not fall into the present category.

However, if one does not make the practice of the Buddha’s path one’s destination, but takes learning or academic qualifications alone as the supreme aim of a practitioner, then one falls directly into the case described here as “AROUSING THE MIND THROUGH STUDYING OTHER THINGS.” This is to take the means as the end and therefore does not constitute true arousal of the mind. Moreover, practicing such forms of meditation as spirit projection, cultivating immortality, or practicing meditation to nourish and prolong the body, as well as seeking the Buddha outside the mind—all these are called “arousing the mind through studying other things.”

None of the foregoing forms of arousing the mind is directed toward the intrinsic nature of true suchness. Because faith in the Mahayana has not yet been perfected, all are called indeterminate. Followers of the Two Vehicles originally perceive the selflessness of persons, but have not yet realized the selflessness of dharmas. Samsara and nirvana have not yet become illusory to them; that is, they remain entangled in physical marks. Therefore, all the foregoing types are collectively described as those who, “upon encountering adverse conditions, easily regress and FALL INTO THE TWO VEHICLES.”

What follows discusses the arousal of the mind when faith has been perfected.

Furthermore, when faith has been perfected, what kinds of mind are aroused? Briefly, there are three. What are these three?

1. The straightforward mind, because it correctly contemplates the Dharma of true suchness.

2. The profound mind, because it delights in gathering all wholesome practices.

3. The mind of great compassion, because it wishes to remove all suffering from sentient beings.

Once practitioners have gained faith in the Mahayana, they possess these three kinds of mind: the straightforward mind, the profound mind, and the mind of great compassion.

The STRAIGHTFORWARD MIND is the mind that is not inverted. Being free from inversion is called STRAIGHTFORWARD. It is not inverted because it is no longer driven by ignorance, which causes perception to become biased; this refers to the mind of true suchness. However, this section concerns the Arousal of the Mind through the Perfection of Faith—that is, one has only just come to believe in true suchness and to practice accordingly. Thus, the straightforward mind here does not yet refer to the mind of true suchness itself, but only to practicing while directed toward true suchness. Hence it is said to CORRECTLY CONTEMPLATE THE DHARMA OF TRUE SUCHNESS. CORRECT CONTEMPLATION means: “One must know that there is only the One Mind and that no external realm exists.”

The PROFOUND MIND is the mind that delights in gathering all wholesome practices. WHOLESOME PRACTICES refers to actions that benefit oneself and others, both now and in the future. Venerable Truc Lam said: “Whatever one does, considered in terms of the present and the future, if both oneself and others benefit, it is wholesome.

If at present one suffers a loss while others benefit, that too is wholesome. If at present one suffers a loss but benefits in the future, that is wholesome. The opposite of these is unwholesome.” Giving, observing the precepts, and means of practice such as studying sutras and treatises, meditation, and so forth are all called wholesome practices.

Once one has faith in and practices the Mahayana, one delights tirelessly in performing wholesome practices; hence the phrase DELIGHTS IN GATHERING ALL…

The MIND OF GREAT COMPASSION is the mind that wishes to remove all suffering from sentient beings. To lessen their suffering to some extent or to bring their suffering entirely to an end is called REMOVING. Once the mind that correctly contemplates the Dharma of true suchness has arisen, CONSCIOUSNESS begins to transform into WISDOM, and ATTACHMENT will become COMPASSION. Therefore, the mind of great compassion is indispensable to a Mahayana practitioner. No matter how profound one’s meditation may be, if the mind of great compassion does not manifest, one should know that one’s meditative practice has gone astray.

Question: It was said above that the Dharma-realm has a single characteristic and that the essence of Buddhahood is nondual. Why, then, does one not solely contemplate true suchness, but also seek to learn all wholesome practices?

This question arises from perceiving a discrepancy between PRINCIPLE and PHENOMENA. Since it has been said that the Dharma-realm has a single characteristic and that the essence of Buddhahood is nondual, why should one not simply and single-mindedly correctly contemplate true suchness? Why must one gather all wholesome practices and also remove suffering from sentient beings?

Answer: It is like a great mani jewel whose essential nature is bright, pure, and translucent, yet which is stained by impurities from the ore. Although a person knows the nature of the jewel, if that person does not employ skillful means to polish it in every way, the jewel will ultimately never become pure and translucent. The Dharma of true suchness in sentient beings is likewise: its essential nature is pure and empty, yet it is stained by immeasurable afflictions.

Although one contemplates true suchness, if one does not employ skillful means to cultivate and permeate the mind in every way, it will not become pure. Because the defilements are immeasurably numerous and pervade all dharmas, one practices all wholesome conduct and uses it to counteract them. If a person practices all wholesome dharmas, that person will naturally accord with and return to the Dharma of true suchness.

In terms of PRINCIPLE, there is only the one Dharma of true suchness toward which one returns and into which one enters. In terms of PHENOMENA, however, one must correctly contemplate true suchness, practice wholesome conduct, and at the same time benefit sentient beings, because the defilements of the afflictions are so numerous. Although a mani jewel is by nature bright, pure, and translucent, because it has lain within the ore for a long time, it is covered with stains and must therefore be cleaned and polished. Merely knowing that it is luminous cannot restore its brightness, purity, and translucence.

At present, many people believe that their own mind is Buddha. Yet although they believe this, not everyone arouses the aspiration to practice the Buddha’s path. Some practice meditation.

Others still make meritorious deeds their principal concern. Regarding the single method of KNOWING DELUSIVE THOUGHTS AND NOT FOLLOWING THEM, some people, when encountering conditions and experiencing the arising of greed or anger, are able to let it go. Others must repeatedly apply all manner of contemplations before they can bring that greed or anger to a halt.

Such differences exist because each person’s karmic capacities and afflictions differ. Although the jewel of true suchness is the same, the need to employ more or fewer means of cleaning and polishing it depends on whether the stains of affliction are few or many, deeply embedded or merely adhering to the surface. Therefore, one must not merely contemplate the Dharma of true suchness, but must also use wholesome practices as skillful means to scrape away and polish off the impurities.

The mind of great compassion is inherently complete within every person; it is only because ignorance clings to a self that it becomes craving and desire. Now, when wisdom manifests, the mind of great compassion naturally manifests. Once the mind of great compassion has manifested, the wish to remove suffering from sentient beings arises naturally.

The essence of suchness is originally empty, yet it fully possesses all the attributes of merit. Wholesome practices help practitioners gradually break through attachment to self and turn toward selflessness; thus, they accord with the true essence of suchness. Therefore, it is said, “If practitioners cultivate all wholesome dharmas, they will naturally ACCORD WITH THE DHARMA OF SUCHNESS.”

Below are presented the skillful means for cleansing delusions and defilements once faith has been perfected, so that one may become capable of receiving the Mahayana Dharma without further regression.

Briefly stated, there are four kinds of skillful means. What are the four?

The skillful means of cultivation here refer to the aspect of the PROFOUND MIND that cultivates all the wholesome practices just discussed. The reason for cultivating all wholesome practices has already been explained above; here, the skillful means for cultivating those wholesome practices are presented. There are four kinds in all.

1. The skillful means of the FUNDAMENTAL PRACTICE is to contemplate that all dharmas are by nature unborn, to depart from false views, and not to abide in samsara. One contemplates that all dharmas arise through the conjunction of causes and conditions and that karmic results are never lost; therefore, one gives rise to the mind of great compassion, cultivates merit, gathers in and transforms sentient beings, and does not abide in nirvana. This is because one accords with the non-abiding nature of Dharma.

The FUNDAMENTAL PRACTICE means taking this practice as the foundation of cultivation. Or, as Master Hanshan said, “Because practice is initiated in reliance upon suchness, it is called the FUNDAMENTAL PRACTICE.” Since the nature of suchness is originally non-abiding, the essential purpose of this skillful means of cultivating the fundamental practice is to bring the mind back to that state of non-abiding.

“To contemplate that all dharmas are BY NATURE UNBORN” means seeing that the intrinsic nature of all dharmas is empty. Since all dharmas are empty, body and mind, together with the myriad dharmas, are all empty. Therefore, one neither clings to nor abides in worldly dharmas, nor stubbornly adheres to the erroneous views one has formed throughout countless lifetimes. Hence it is said, “DEPART FROM FALSE VIEWS and do not abide in samsara.” Because the intrinsic nature of the myriad dharmas is unborn, samsara is no different from nirvana. Thus, this contemplation helps practitioners neither to crave and cling to the world nor to abide in attachment to the peaceful bliss of the nirvana of the Two Vehicles.

Although all dharmas are empty in their intrinsic nature, when sufficient conditions converge, they are not nonexistent. Once a karmic cause has been created, its karmic result will be reaped when the requisite conditions are complete. Therefore, it is said, “CONTEMPLATE THAT ALL dharmas arise through the conjunction of causes and conditions and that karmic results are never lost.” If discriminating wisdom has not yet come to an end, then although all dharmas are empty, suffering and happiness remain distinctly separate, and samsara is not nirvana.

Therefore, toward sentient beings one “GIVES RISE TO THE MIND OF GREAT COMPASSION, cultivates merit, and gathers in and transforms sentient beings,” helping them escape suffering. To employ appropriate means to lead sentient beings to turn their minds from evil to good, from disbelief in cause and effect to faith in cause and effect, and from the cultivation of miscellaneous practices to the cultivation of the Mahayana, and so forth, is called GATHERING IN AND TRANSFORMING.

2. The skillful means of EFFECTIVE CESSATION is that, through a sense of shame and remorse, one can stop all evil dharmas and prevent them from increasing. This is because one accords with the nature of Dharma, which is free from all faults.

Because the nature of Dharma is originally pure, clear, and faultless, this skillful means of EFFECTIVE CESSATION is employed so that the mind may gradually accord with the nature of Dharma. EFFECTIVE CESSATION means stopping everything that belongs to evil karma. A SENSE OF SHAME means feeling ashamed.

This sense of shame is extremely important in relation to evil dharmas. It is not only killing, stealing, and deceit that are called evil dharmas. Everything that causes the mind to become attached to external objects is called an evil dharma.

Yet, depending on one’s level of cultivation, such evil dharmas may be coarse or subtle. This section first addresses the coarse. Only when one commits evil and feels ashamed before oneself and others will remorse arise, enabling one to stop those evil actions.

If one commits evil yet regards it with indifference as something ordinary, the evil deed may develop into evil karma. Therefore, it is said here, “A SENSE OF SHAME AND REMORSE can stop all evil dharmas.” Once they are stopped, evil deeds will not increase. Master Hanshan said, “The skillful means of EFFECTIVE CESSATION means that before an act has been committed, one feels ASHAMED and stops; after it has been committed, one feels REMORSE and does not allow it to increase.”

3. The skillful means of AROUSING AND INCREASING WHOLESOME ROOTS is diligently making offerings and paying homage to the Three Jewels, praising, rejoicing in others’ merit, and entreating the Buddhas. Because one’s mind is sincere and generous and one cherishes and reveres the Three Jewels, one’s faith increases, and only then can one wholeheartedly seek the unsurpassed Way. Furthermore, through the protective power of the Buddha, Dharma, and Sangha, one can eliminate karmic obstructions, and one’s wholesome roots will not regress. This is because one accords with the nature of Dharma, which is free from the obstruction of delusion.

THE OBSTRUCTION OF DELUSION arises from attachment to self and is also the source from which attachment to self develops. Attachment to self tends to make it difficult for wholesome roots to increase. The nature of Dharma, however, is originally free from attachment to self and the obstruction of delusion and fully possesses immeasurable attributes of merit.

Therefore, one must diligently cultivate wholesome practices so as gradually to accord with the nature of Dharma. Those WHOLESOME ROOTS are “diligently making offerings and paying homage to the Three Jewels, praising, rejoicing in others’ merit, and entreating the Buddhas.” DILIGENTLY means that these practices must be performed constantly, just as one eats food and drinks water. In MAKING OFFERINGS to the Buddha, Dharma, and Sangha, the principal Dharma offering is the practice of cultivation.

In relation to the Jewel of the Sangha, one also makes offerings of material goods, food and drink, utensils, and so forth. When their material needs are adequately supplied, members of the Sangha can devote themselves wholeheartedly to cultivation, forming affinities with sentient beings and teaching and transforming them. Such actions make a small contribution toward helping the Three Jewels remain perpetually in the world.

TO PRAISE means to extol, expressing sincere reverence directed toward the Buddhas. TO REJOICE IN OTHERS’ MERIT means joyfully taking delight in what the Buddhas have done. TO ENTREAT THE BUDDHAS means to request the Buddhas to remain in the world and turn the wheel of Dharma.

In the present age, when no Buddha is present, we praise, rejoice in the merit of, and make entreaties to those who represent the Buddha. These are venerable masters who possess spiritual strength through cultivation and who strictly uphold the precepts. This also expresses a sincere and generous mind that cherishes and reveres the Three Jewels.

Our faith will thereby increase. Only when faith has increased will we possess sufficient resolve to cultivate and seek the unsurpassed Way. It is called UNSURPASSED because nothing is higher than that Way.

If we are truly wholehearted toward the Three Jewels, we will not do anything that harms others or damages the continued existence of the Three Jewels. As for deeds that accord with the teachings of the Buddhas and that our spiritual benefactors have taught us—deeds that benefit both ourselves and others and cause people increasingly to turn toward the Three Jewels—we will perform them to the fullest extent. By abandoning evil and practicing good in this way, evil karma is gradually extinguished and wholesome roots increase. Therefore, it is said, “Through the PROTECTIVE POWER of the Buddha, Dharma, and Sangha, one can eliminate karmic obstructions, and one’s wholesome roots will not regress.”

4. The skillful means of the GREAT, IMPARTIAL VOW is to vow to teach and liberate all sentient beings until the end of the future, without leaving a single being behind, causing them all ultimately to attain nirvana without remainder. This is because one accords with the uninterrupted nature of Dharma; the nature of Dharma is vast, pervades all sentient beings, is impartial and nondual, entertains no thought of this or that, and is ultimately quiescent and extinct.

“To VOW to teach and liberate all sentient beings until the end of the future, without leaving a single being behind, causing them all ultimately to attain nirvana without remainder” is an infinitely vast vow, incomparable to anything else, and is therefore called GREAT. Only a non-discriminating mind can put this great vow into practice; therefore, it is called IMPARTIAL. This vow is not undertaken only for those who are my relatives, nor is it made only because sentient beings are poor or lowly, and so forth.

Rather, it encompasses everyone without leaving a single being behind, and is therefore called IMPARTIAL. This vow arises because one accords with the Dharma-nature of suchness. By making this great vow, one comes to accord with the Dharma-nature of suchness.

ULTIMATE NIRVANA WITHOUT REMAINDER refers to the nirvana of a Buddha.

When bodhisattvas bring forth this aspiration, they gain a partial understanding of the Dharma-body. Because they understand the Dharma-body, they are able, in accordance with the power of their vows, to manifest the eight signs for the benefit of sentient beings: departing from Tuṣita Heaven, entering the womb, dwelling in the womb, emerging from the womb, leaving the household life, attaining the Way, turning the Dharma wheel, and entering nirvana.

Yet these bodhisattvas are not called Dharma-body bodhisattvas. This is because, throughout immeasurable past lives until the present, they have not yet been able to sever outflow-producing karma, and wherever they are born they still undergo subtle suffering. Nevertheless, they are not bound by karma, owing to the sovereign power of their great vows.

“GAIN A PARTIAL UNDERSTANDING of the Dharma-body” is the result obtained when practitioners bring forth the great vow of equality described above. GAIN A PARTIAL UNDERSTANDING corresponds to the original Chinese expression TIỂU PHẦN KIẾN. The word KIẾN has many meanings in Vietnamese translation: it may mean SEEING, but it may also mean UNDERSTANDING. A Buddhist dictionary states: “Kiến, in Sanskrit nại lạt xả nang, means to reflect and inquire in order to understand clearly.” Moreover, this treatise was translated from Sanskrit. This is the first reason why the present translation uses UNDERSTANDING rather than SEEING.

Furthermore, with regard to the Dharma-body, if one speaks of SEEING it, it cannot be seen, for it belongs neither to the seeing subject nor, still less, to the object seen. Perhaps for this reason, this treatise does not call the seeing of one’s nature SEEING, but calls it REALIZATION. In Vietnamese, however, the word SEEING may still be used in the sense of REALIZATION.

Moreover, based on the stage-by-stage realization of those on the Ten Bhūmis, as well as on the transition here from the stage of the Ten Faiths to that of the Ten Abodes, the KIẾN spoken of here is not direct realization of the Dharma-body, not even partial realization. Master Xianshou said: “Bodhisattvas of the Ten Abodes see the Dharma-body by relying on the method of inferential contemplation. Because they have not yet realized suchness and see only a small part of it by relying on the POWER OF FAITH, it is said that they are ‘not yet called Dharma-body bodhisattvas.’” Therefore, to avoid confusion concerning the Vietnamese word SEEING and the term REALIZATION used in this treatise, it is translated here not as SEEING but as UNDERSTANDING.

“NOT YET CALLED Dharma-body bodhisattvas” means that they understand only by relying on the power of faith and inferential contemplation, unlike bodhisattvas of the Ten Bhūmis, who directly realize the Dharma-body. OUTFLOW-PRODUCING KARMA refers to worldly actions of body, speech, and mind that produce the “sectional birth and death” of sentient beings. “Have not yet been able to sever OUTFLOW-PRODUCING KARMA” means that the unconditioned cause—also called the cause of Buddha-nature—has not yet appeared.

SUBTLE SUFFERING refers to the suffering of birth and death and the suffering caused by mental agitation arising from the continuity of the stream of deluded thoughts and discriminations. It does not refer to the worldly sufferings associated with food, clothing, money, and so forth. Although outflow-producing karma has not yet been severed, these bodhisattvas are not bound by its power as ordinary beings are, because they are equipped with great vows. Great vows enable these bodhisattvas to remain at ease amid the power of karma; hence it is said, “Owing to the SOVEREIGN POWER of their great vows.”

MANIFESTING THE EIGHT SIGNS for the benefit of sentient beings—such as departing from Tuṣita Heaven, attaining the Way, turning the Dharma wheel, and entering nirvana—means that once faith has been perfected and the aspiration of great compassion has been brought forth, one possesses the ability to manifest these eight signs. It does not mean that the entire process, from departing from Tuṣita Heaven through entering nirvana, belongs solely to “bringing forth the aspiration through the perfection of faith.” That process also encompasses the two kinds of aspiration explained below.

Thus, when the Tudala says in one passage that they “regress and fall into evil destinies,” this is not genuine regression. It is said only to cause novice bodhisattvas who have not yet entered the correct stage and have become indolent to feel apprehension, so that they may become courageous and vigorous.

The Tudala speaks of REGRESSING AND FALLING INTO EVIL DESTINIES. To understand this, a similar passage from the Sutra of the Fundamental Activities is cited: “Bodhisattvas at and below the Seventh Abode are said to belong to the stage susceptible to regression. If, for a period of one to ten kalpas, they do not encounter a good spiritual friend, they regress from the bodhi-mind.

If they instead encounter the conditions of an evil spiritual friend, they regress to the state of ordinary beings and fall into the evil destinies.” According to the sutra, if bodhisattvas of the Seventh Abode do not encounter a good spiritual friend for ten kalpas but encounter only evil spiritual friends, they regress from the bodhi-mind and fall into the evil destinies. Thus, regression can still occur when the condition arises that “for ten kalpas they do not encounter a good spiritual friend.” Why, then, does the text say that THIS IS NOT GENUINE REGRESSION?

It is because bodhisattvas whose faith has been perfected have brought forth the great vow of equality and are therefore constantly protected and sustained by the Buddhas and by bodhisattvas of the Ten Bhūmis, who provide every kind of favorable condition for practice so that they may continue their lineage of Buddhahood. Thus, they are unlikely to encounter the conditions of evil spiritual friends that would cause regression.

Nevertheless, this world is not an absolute realm, so exceptional cases may still occur. This happens when practitioners’ faith deteriorates and their great vows are forgotten, whereupon the protection of the Buddhas is interrupted. Therefore, the text says: “This is not genuine regression.

It is said only for novice bodhisattvas who have not yet entered the correct stage and have become indolent.” Yet even if the bodhisattvas spoken of here, who have brought forth the aspiration through the perfection of faith, should fall into an evil destiny, it would be only temporary. That is, no matter how often they rise or sink, they will return to this irreversible path of perfected faith. Śākyamuni Buddha and Maitreya both attain the Way; they differ only in whether they do so sooner or later.

Furthermore, once these bodhisattvas have brought forth the aspiration, they abandon timidity and ultimately no longer fear falling into the Two Vehicles. Even if they hear that nirvana can be attained only after cultivating through the hardships and arduous practices of immeasurable and boundless asaṃkhyeya kalpas, they are not afraid. This is because they believe and know that all dharmas have, from the beginning, always been nirvana.

THESE BODHISATTVAS are those who have brought forth the aspiration through the Perfection of Faith, have generated the three kinds of mind, and have cultivated the four kinds of practice described above. Because their faith in the Dharma of suchness has been perfected, they are no longer afraid of cultivation. Since they have no fearful mind, why would they need to avoid samsara and enter nirvana? Hence the text says, “They no longer fear falling into the Two Vehicles.”

B. Bringing Forth the Aspiration through Understanding and Practice

It should be known that they have now advanced to a superior stage. From the time these bodhisattvas first established Right Faith until the first asaṃkhyeya kalpa is about to end, their profound understanding of the Dharma of suchness becomes manifest before them, and their cultivation is free from characteristics.

EXPLANATION refers to understanding. This understanding may be deep or shallow. It is shallow when it arises from faith, study, or inference based on sutras and treatises; this is what was called VIEW above.

It is deep when it springs forth after the mind of delusive thoughts has settled; this is called EXPLANATION. For example, while sitting in meditation, one may suddenly penetrate the meaning of a passage of scripture or bring forth profound discoveries, and so forth. Such penetration and discoveries belong to the EXPLANATION spoken of here.

Although the mind must settle before such kinds of understanding can arise, they still remain in the realm of words and are not directly realized states of one’s own mind. To speak of a state is to speak of personally entering into that understanding. For example, when reading a sutra, one encounters the phrase “luminous awakening.” One might infer that “luminous” refers to the lucid nature of awakening, or that awakening itself is luminous and is therefore called “luminous awakening,” and so forth.

But when, in meditative concentration, body, mind, world, and everything else are no more, and nothing remains but a boundless, luminous, and refreshing expanse, only then does one truly understand clearly what is called “luminous awakening.” An understanding that springs forth when the mind has settled naturally has greater value than inferences made through deluded conceptual knowledge. Yet only when the mind realizes that state can every explanation of it be genuinely accurate.

Therefore, EXPLANATION is higher than VIEW but lower than REALIZATION.

Concerning this stage of Explanation and Practice, Master Xianshou said: “‘Having a profound understanding of the Dharma of suchness directly present before one’ clarifies the superiority of this understanding. It is called ‘profound’ to distinguish it from the preceding stage, and ‘understanding’ to distinguish it from the subsequent stage.”

PRACTICE refers to cultivation and also to meritorious and wholesome deeds that support cultivation. The preceding section on the Arousal of the Aspiration through the Fulfillment of Faith already included this aspect of PRACTICE. Such things as contemplation, cessation, and diligent veneration of the Three Jewels all belong to PRACTICE. Yet only here is EXPLANATION AND PRACTICE discussed because this marks the beginning of entry into the principal practice. This will be explained clearly below.

The word SUPERIOR is used in comparison with the preceding kind of aspiration. SUPERIOR means better. It is better because, in terms of PRINCIPLE, one’s understanding is deeper, while in terms of PHENOMENA, one enters the stage of cultivation that relinquishes characteristics.

It is DEEP because, on the basis of this understanding, one is able to cultivate the Dharma practice corresponding to suchness, namely, the practice of relinquishing characteristics. RELINQUISHING CHARACTERISTICS means that cultivation no longer places primary importance on external forms or merely stops at the level of shame and moral dread or the elimination of evil thoughts from the mind. Instead, its principal aim is to eliminate the arising of mind and thereby return the mind to its condition of non-abiding.

When the mind is non-abiding, it naturally must be free from characteristics. PRINCIPLE and PHENOMENA are now partially in correspondence. This is unlike the preceding category, whose practice still abided in material forms, such as revering the Buddha, making offerings to the Sangha, and so forth.

After cultivating for ten thousand kalpas, faith is fulfilled. Only when nearly one asamkhya kalpa has elapsed does one enter the stage of the “Arousal of the Aspiration through Explanation and Practice.” Only upon completing one full asamkhya kalpa does one enter the First Bhumi.

What follows explains the practices undertaken by those at this stage of explanation and practice.

Because they know that the essence of Dharma-nature is without stinginess and greed, they cultivate in accord with the practice of the “paramita of generosity.” Because they know that Dharma-nature is undefiled and free from the faults of the five desires, they cultivate in accord with the practice of the “paramita of morality.” Because they know that Dharma-nature is without suffering and free from anger and affliction, they cultivate in accord with the practice of the “paramita of patience.” Because they know that Dharma-nature has no characteristics of body or mind and is free from indolence, they cultivate in accord with the practice of the “paramita of diligence.” Because they know that Dharma-nature is perpetually concentrated and that its essence is neither disturbed nor agitated,

they cultivate in accord with the practice of the “paramita of meditation.” Because they know that the essence of Dharma-nature is lucid and free from ignorance, they cultivate in accord with the practice of the “prajnaparamita.”

Why are these six cultivated? Because these six counteract everything that obstructs our reentry into our own Buddha-nature; hence the words BECAUSE THEY KNOW. These obstructions do not go beyond the greed, anger, delusion, fame, profit, eating, and sleeping of worldly people.

Generosity is presented first and wisdom last, proceeding gradually from the coarse to the subtle. Wanting to take everything for oneself is called STINGINESS AND GREED. Because of non-awakening, one gives rise to distinctions between self and others, ugly and beautiful, and therefore stinginess and greed arise. Without non-awakening, there would be no stinginess or greed. Because stinginess and greed show that we are unable to live in accord with our own Dharma-nature, generosity is used to counteract them. GENEROSITY means giving things away or being without an attached and grasping mind.

MORALITY here refers to the seeds in the storehouse consciousness. Once the necessary conditions are present, these seeds become actions that create karma. Evil karma brings bad results; wholesome karma brings good recompense.

For example, those who have repeatedly perfumed the mind with seeds of sensual desire lose all composure upon seeing an attractive form and forget everything else. Those with many seeds of greed have their minds stirred upon seeing possessions, regardless of karmic cause and effect. OBSERVING THE PRECEPTS means restraining these seeds so that they do not manifest as transgressions, while also not becoming attached to the wholesome karma of the human and heavenly realms.

The characteristics of the precepts constitute the coarse aspect of observing the precepts. The nature of the precepts constitutes their subtle aspect. To observe them in this way is called BEING UNDEFILED.

Because morality has coarse and subtle aspects, defilement likewise has coarse and subtle aspects. With regard to the characteristics of the precepts, it is enough that one’s outward conduct remain undefiled for the precepts to be upheld. With regard to the nature of the precepts, one must restrain the very arising of mind before this can be called upholding the precepts.

Cultivating this practice in accord with Dharma-nature counteracts both the illness of greed and the illness of anger.

THE FIVE DESIRES refer to the five sense objects and also to wealth, sexual pleasure, fame, food and drink, and sleep. They are called the “five desires” when our minds cling to or become infatuated with them. Sleeping in the early morning while everyone else is sitting cross-legged in meditation—nodding and dozing instead—is to indulge in one of these five desires. One should eat in order to live, but living in order to eat, searching for delicacies and exotic foods and devising innumerable varieties, is a form of desire for food.

PATIENCE is used to counteract the illness of anger. Dharma-nature is quiescent, extinct, and pure. Becoming angry is contrary to Dharma-nature. Therefore, restraining oneself from cursing, waving one’s arms, or gesticulating is called patience. This is called coarse patience. When conditions are encountered and a thought arises in the mind, seeing it at the very moment it appears and immediately illuminating and dispelling it, without allowing the mind to blaze forth in confused proliferation, is called subtle patience. At the coarse level, MORALITY and PATIENCE are distinguished; at the subtle level, the two are no different.

Nothing can succeed without diligence; therefore, DILIGENCE is also one of the six paramitas. The words “Because they know that Dharma-nature has no characteristics of body or mind and is FREE FROM INDOLENCE” mean that diligence is used to counteract this indolence. Our body and mind are always prone to laziness with regard to cultivation.

We can sit and engage in idle conversation for any length of time, but after sitting cross-legged in meditation for half an hour, we sigh and complain of aches and pains. This lack of diligence comes from this body and mind. Yet this body and mind arise only from delusive thoughts; hence it is said, “They know that Dharma-nature has no characteristics of body or mind.” Knowing this, one should not be weak or self-pitying, nor allow the body and mind to control one and make one negligent in cultivation.

Such knowledge is a method of contemplation.

Meditation enables body and mind to return to the intrinsic concentration and intrinsic purity of Dharma-nature. It is called INTRINSIC because Dharma-nature is originally so. It is only because of ignorance that concentration and purity are lost. When concentration and purity are lost, ignorance increases all the more. Meditation here refers to the practice of the “combined cultivation of cessation and contemplation” discussed later in the section on the Cultivation of Faith. Only this kind of meditation can attain prajnaparamita. Only prajnaparamita can destroy fundamental ignorance—the source from which the present characteristics of body, mind, and world arise—and enable one to enter into complete unity with Dharma-nature.

Prajna is of three kinds: Literary Prajna, Contemplative Prajna, and Prajna of True Reality. Prajna consisting entirely of writings and words is called Literary Prajna. This refers to the several hundred extensive volumes of the Prajnaparamita scriptures, so vast that one could spend an entire lifetime reading them and still not reach the end.

Contemplative Prajna is no longer confined to paper and ink but must be attained through practice. When, upon encountering adverse conditions, anger arises, one reflects, “Life is like an illusory shadow; others and I are no different. It is only because of such delusions that we continue to revolve endlessly in suffering,” or recalls the Venerable Master’s teaching, “Everything is delusion; let it go”....

When, through such reflections, one’s rage subsides, one is practicing Contemplative Prajna. In general, using reflections that accord with the Dharma-nature of true suchness and with the truth of life to eradicate greed, anger, and delusion is called Contemplative Prajna.

This CONTEMPLATION has coarse and subtle aspects. It is called coarse when contemplation still bears the mark of reflective thought, as described above. If reflective thought is unnecessary, and merely knowing causes the thought to vanish immediately, this belongs to subtle contemplation. Within this subtlety are still more subtle aspects.

With the Prajna of True Reality, there is no longer any need to employ Contemplative Prajna. Only while one still regards everything as real must one contemplate it as delusion so as not to follow it. Once delusion is recognized precisely as delusion, what further question can there be of following or not following it? Suchness is simply such. The wisdom that knows, just as they truly are, that this body and mind are characteristics of deluded thought, without any further need for contemplation, is called the Prajna of True Reality. Only from the Eighth Bhumi onward does this kind of Prajna become complete. Only at the stage of Buddhahood is it truly ultimate.

PARAMITA means consummation, reaching the other shore, or boundless transcendence. The six practices mentioned above are called PARAMITAS when they bring the practitioner to the shore of ultimate awakening. According to the Samdhinirmocana Sutra, to be called a PARAMITA, a practice must fulfill five conditions: freedom from attachment, freedom from regret, freedom from fault, freedom from discrimination, and correct dedication of merit.

Take giving, for example. GIVING includes the giving of material wealth, the giving of Dharma, and the giving of fearlessness. Because of FREEDOM FROM ATTACHMENT, one does not give for fame, gain, or the blessings of heavenly or human rebirth.

Because of FREEDOM FROM REGRET, even if one’s own body and life must be relinquished, one relinquishes them immediately and feels no regret afterward. FREEDOM FROM FAULT means that, when giving, one does not commit such faults as contempt, abuse, or anger.... Because of FREEDOM FROM DISCRIMINATION, one gives without distinguishing between intimate and distant, rich and poor, worthy and unworthy....

Because of CORRECT DEDICATION OF MERIT, all such deeds are dedicated to unsurpassed bodhi. When all these conditions are fulfilled, it is called the “paramita of giving.”

“To practice in accordance with the PARAMITAS” means taking these paramita practices as one’s aim. They are called an aim because, although the PRINCIPLE is understood, in terms of PRACTICE they cannot be accomplished in a single step. This is because habitual tendencies accumulated over countless lifetimes have not yet been exhausted.

As explained above concerning the “paramita of giving,” merely wishing to practice it does not enable one immediately to fulfill all five conditions; one must proceed gradually. Therefore, it is said that one PRACTICES IN ACCORDANCE with them. Whatever external possessions one can give should be given first, and then one gradually proceeds to things more closely connected with oneself.

While giving, if anything arises in body or mind that causes one to violate the condition of FREEDOM FROM FAULT, one recognizes it and lets it go. If one cannot yet let it go, one contemplates in some appropriate way until one can. In this manner, one relinquishes things successively, from the coarse to the subtle... progressing from what one cannot yet accomplish to its complete accomplishment.

This is called “practicing in accordance with the paramitas.”

Although the section on “PRACTICING IN ACCORDANCE with these paramitas” belongs to the stage of the Awakening of Faith through Understanding and Practice discussed here, it extends through the stage of the Awakening of Faith through Realization discussed below. Only from the Eighth Bhumi onward are these practices truly called paramitas.

C. Awakening of Faith through Realization

What realm do bodhisattvas from the Bhumi of Pure Mind to the Ultimate Bhumi realize? It is true suchness. Because it is described in dependence upon the transforming consciousness, it is called a realm; yet that realization has no realm. It is only the wisdom of true suchness, called the Dharma-body. Within the span of a single thought, such a bodhisattva can travel throughout all the worlds of the ten directions without omitting any, make offerings to the Buddhas, and request them to turn the Dharma wheel solely to guide and benefit sentient beings, without relying upon written words.

The meaning of REALIZATION was explained by analogy in the preceding section. AWAKENING OF FAITH THROUGH REALIZATION concerns the realm of those on the Ten Bhumis.

To speak of a realm is to speak of the manifesting consciousness. Only when there is manifesting consciousness is there a realm. The wisdom of true suchness, also called the Dharma-body, is where subject and object no longer exist—that is, where there is no manifesting consciousness. Thus, although it is spoken of as a realm, in truth there is no realm that can be seen. Therefore, it is said, “THAT REALIZATION has no realm.”

“BECAUSE OF THE TRANSFORMING CONSCIOUSNESS, it is described as a realm...” is spoken from the standpoint of subsequently attained wisdom. After realizing that single thought, bodhisattvas from the First Bhumi onward must still awaken to the four characteristics: Continuity, Cognition, Objective Realm, and Perceiving Subject. The phrase REALIZING A REALM is spoken in dependence upon the present state—after that single thought has passed—and therefore it is said, “It is described in dependence upon the transforming consciousness.” The transforming consciousness refers to the characteristic of the Perceiving Subject. At the very moment of realization, however, there is neither an object realized nor a subject that realizes.

The worlds of the ten directions do not lie outside that single thought; therefore, it is said, “WITHIN THE SPAN OF A SINGLE THOUGHT, [the bodhisattva] can travel throughout all the worlds of the ten directions....” The realm of the Buddhas does not belong to the mind of arising and cessation; therefore, it is said to be WITHOUT RELIANCE UPON WRITTEN WORDS.

According to the Treatise on the Establishment of Consciousness-Only, on these ten bhumis ten kinds of true suchness are realized. These ten are provisionally established according to their especially eminent qualities; the intrinsic nature of true suchness itself is without differentiation. On the First Bhumi, the emptiness of both person and dharmas realized in a single thought already encompasses all ten kinds. However, because the supreme practices through which true suchness is realized are not yet complete, these ten kinds are established in order to perfect the ten supreme practices. Only a few of the bhumis are presented here to illustrate the extraordinary FUNCTION of those on the Ten Bhumis.

. On the First Bhumi, the emptiness of both person and dharmas is realized in a single thought. This is true suchness revealed through the twofold emptiness, and there is no dharma in which it is not present; therefore, it is called ALL-PERVADING TRUE SUCHNESS.

. On the Third Bhumi, the true suchness from which the stream of the Dharma teachings flows forth in the most excellent manner is realized; therefore, it is called TRUE SUCHNESS OF THE SUPREME STREAM.

. On the Eighth Bhumi, because one follows neither purity nor defilement, one realizes true suchness free from attachment to increase and decrease, called TRUE SUCHNESS OF EQUALITY. It is the basis for mastery over bodily forms and lands. This means that, upon realizing this true suchness, one can freely manifest bodily forms and lands.

. On the Ninth Bhumi, one realizes TRUE SUCHNESS OF MASTERY OF WISDOM and attains mastery in unobstructed understanding.

. On the Tenth Bhumi, one realizes TRUE SUCHNESS OF MASTERY OF KARMA and attains mastery over all supernatural powers, activities, dharanis, and gates of samadhi.

From the First Bhumi onward, there is already the function of benefiting sentient beings, but only from the Eighth Bhumi onward does this function become truly extraordinary. In Buddhism, FUNCTION is not what practitioners aim at; yet once the Dharma-body has been realized, especially from the Eighth Bhumi onward, these functions cannot but manifest. This is precisely a warning to practitioners concerning what are called seeing the nature, attaining the Way, and so forth.

Compared with the functions discussed here, a clear and thorough understanding of sutras and treatises amounts to very little. Yet one may read sutras without understanding them; even when a treatise has been clearly explained, one may chew over it without being able to digest it; one may fail to recognize the unity of the Three Vehicles and fail to grasp the principle that adaptation to conditions never departs from ultimate truth—and still insist that one has seen the nature and attained the Way.

Then, under the pretext of adapting to conditions, one lives without moral discipline, does not eliminate habitual karmic tendencies, and regards the remedial methods established by the Masters and Patriarchs as intended only for beginners, believing that once delusive thoughts are released, there is no need to apply them. This is no different from letting go with both hands over a bottomless abyss. One is being swept along by the continuous current of karmic force while imagining that one has attained the Way and is merely adapting to conditions.

If karma is not treated and one simply lives according to circumstances—eating whenever one feels like eating, sleeping whenever one feels like sleeping, and so forth—one is merely adding further layers to one’s existence as an ordinary being. Once we allow worldly activities to become habits without the slightest awareness of the need to counteract them, they will be perfumed into seeds within the storehouse consciousness.

The more contaminated karma there is, the more the uncontaminated disposition is obscured. The more one follows conditions in this manner, the deeper one falls into debt. This treatise explains the matter very clearly.

We cannot afford to be careless.

Sometimes they manifest themselves as passing beyond the bhumis and swiftly attaining perfect enlightenment for the sake of timid sentient beings. Sometimes they say, “Only after immeasurable asamkhyeya kalpas shall I attain the Buddha Way,” for the sake of sentient beings who are indolent or contemptuous. In this way they may manifest immeasurable, inconceivable skillful means.

In truth, however, bodhisattvas are alike in their disposition and capacities, alike in arousing the aspiration, and alike in what they realize; there is no actual passing beyond the stages. For all bodhisattvas must traverse three asamkhyeya kalpas. It is only because the worlds of sentient beings differ, and because their perceptions, hearing, faculties, desires, and dispositions vary, that the practices manifested also differ.

This is the true suchness of Dharma-nature functioning in response to beings’ capacities. For weak beings who fear that they cannot endure the exceedingly long and difficult path of cultivation leading to Buddhahood, a very swift course of cultivation is manifested. For example, Shakyamuni manifested as a sentient being born into the palace of King Shuddhodana.

Although he should have had to pass through three asamkhyeya kalpas before attaining Buddhahood, he manifested the accomplishment in only six years. Likewise, the Sixth Patriarch manifested as a woodcutter. After only eight months of pounding rice at the Fifth Patriarch’s monastery, he spoke of “not a single thing,” which is the gateway into the First Bhumi, and so forth.

Then, perceiving that all dharmas arise from the mind is the vision of a bodhisattva at the final bhumi. All these are manifestations of “PASSING BEYOND THE BHUMIS and swiftly attaining perfect enlightenment.”

That teaching is given for those who fear the long and distant road of the Buddha Way. For those who have been willing to arouse the aspiration to practice but suffer from dependence, ease-seeking, and laziness—such that even when Maitreya appears in the world they still will not have entered the stage in which faith is perfected—the necessity of arduous practice over a very long period is manifested. All these manifestations accord with the capacities of sentient beings in order to assume forms and teach them.

For every kind of illness, there is a transformation body that helps cure that illness; therefore, the manifested transformation bodies are innumerable. For those afflicted by anger, there is a transformation body that treats anger; for those afflicted by sensual craving, there is a transformation body that treats sensual craving, and so forth. They manifest in this way to cause practitioners to grow weary of such afflictions and abandon them.

Hence the statement that THEY “MANIFEST IN THIS WAY through immeasurable, inconceivable skillful means.”

IN TRUTH, HOWEVER, refers to what is identical among bodhisattvas who have realized the arousal of aspiration. Because they accord with the worlds of sentient beings, their manifestations differ; but in reality, everything follows clearly ordered stages. All pass through the same stages, and all must cultivate for three asamkhyeya kalpas. From the initial arousal of the aspiration to practice until realization of the Dharma-body and entry into the First Bhumi takes one asamkhyeya kalpa. From the First Bhumi to the Eighth Bhumi takes another asamkhyeya kalpa. One further asamkhyeya kalpa is required for the final three bhumis before Buddhahood is attained.

Cultivation is an immensely long process extending from the past into the future, but until we attain knowledge of former lives, we know only what occurs in the present. This account describes both the gradual and the sudden. It is called GRADUAL because it recounts the entire process, from beginning to end, through which a Buddhist practitioner must pass.

From becoming weary of birth and death and seeking nirvana until attaining Buddhahood, one must pass through such levels over such periods of time. One must cultivate for one asamkhyeya kalpa before realizing the emptiness of both person and dharmas. Only after two asamkhyeya kalpas can one pass through the gateway of the Eighth Bhumi.

The term SUDDEN, however, is used with reference to the present lifetime. In this very life, for example, some people may have lived in a monastery for several decades and still retain the words and meanings of the sutras and verses only intermittently, while others may have practiced for only a few years before seeing the nature. We perceive such seeing of the nature as sudden; Patriarchal Chan is indeed like the path of a bird through the sky.

Yet when the entire process extending from the past is considered, nothing is sudden; one is still advancing along that same gradual path. Realization is sudden, but cultivation must be gradual, as the Buddha taught in the Lankavatara Sutra. What is called SUDDEN CULTIVATION AND SUDDEN REALIZATION occurs only because one has already grown gray through gradual cultivation and worn out meditation cushions by the millions upon millions.

Thus, THREE ASAMKHYEYA KALPAS may mean thousands of kalpas, but they may also be only three months or five years. Patriarch Bodhidharma used greed, anger, and ignorance to define these three asamkhyeyas. When greed, anger, and ignorance are exhausted, the three asamkhyeya kalpas are completed.

Explained in this way, it is easy to understand and does not depart from the meaning set forth in this treatise.

Once we grasp this point, we will understand why some people can sit in meditation while others cannot. Some can sit and chant sutras all day, yet cannot bear to cross their legs and remain silent for ten minutes. Regarding the method of KNOWING DELUSIVE THOUGHTS WITHOUT FOLLOWING THEM, which we are practicing here, some people apply it for only a few years before seeing clear results and developing vigorous faith.

Others have scarcely begun to recognize delusive thoughts when they encounter physical and mental obstructions and fall ill. This depends on how extensively they cultivated and perfumed themselves with that practice in the past. Chanting sutras is easy while sitting in meditation is difficult because they have chanted sutras often but practiced sitting meditation only rarely.

If KNOWING DELUSIVE THOUGHTS WITHOUT FOLLOWING THEM yields results, it is because one became accustomed in previous lives to releasing the deluded mind. This does not mean that, upon encountering obstacles while practicing awareness of delusive thoughts, we should hastily conclude that our capacities are insufficient for this Dharma method and sadly bid it farewell. When bodhisattvas are reborn through the separation of one life from another, even they may become confused—how much more so ourselves.

This confusion becomes an obstruction of body and mind when we first apply the practice. After practicing for some time, the seeds perfumed in the past will manifest, and the obstructions will be eliminated. If we never practiced meditation in previous lives, we must strive all the more in this life to perfume ourselves with it.

If we find it difficult and therefore do not practice, we will never be able to enter the path of meditation. Without meditation and samadhi, body and mind cannot become settled and clear. Even the practice of mindfulness of the Buddha discussed below ultimately returns to no-thought.

Only when we perceive that the three realms are mind-only and the myriad dharmas are consciousness-only will we truly be free from suffering.

If, upon hearing of DHYANA, one immediately rushes toward it, one cannot say that one lacks the seed of dhyana in the storehouse consciousness. Since that seed is already present, one need only be resolute, and however many obstructions there may be, they will eventually come to an end. If, upon encountering obstructions in this life, one gives up, then when born in the next life one will again face obstructions and repeat the same condition as in the present life. It would be better to practice a little each day as provisions for the next life.

Furthermore, the characteristic of this bodhisattva's aspiration consists of three kinds of mind, whose characteristics are exceedingly subtle. What are the three?

1. The true mind, which is free from discrimination.

2. The expedient mind, which naturally benefits all sentient beings universally.

3. The mind of karmic consciousness, whose arising and ceasing are exceedingly subtle.

These three kinds of mind are stated here in general terms. In detail, for a bodhisattva from the First Bhumi until the fulfillment of the Seventh Bhumi, this NONDISCRIMINATION gradually expands according to each bhumi, until the Eighth Bhumi is reached. Therefore, the scope of the EXPEDIENT MIND is also narrower or broader according to the level of the bhumi.

The mind of KARMIC CONSCIOUSNESS refers to the Karmic Characteristic among the nine characteristics of non-enlightenment; it is the karmic consciousness belonging to the faculty of mind. Bodhisattvas on every bhumi are still influenced by this exceedingly subtle arising and ceasing of karmic consciousness. This is why bodhisattvas on the various bhumis do not yet possess wisdom and the functional power of merit equal to those of a Buddha.

Furthermore, when the merits of these bodhisattvas have been perfectly fulfilled, they manifest in the Akanishtha Heaven of the Realm of Form a body greater than anything in all worlds. This is because, in a single thought that accords with wisdom, ignorance immediately comes to an end; this is called wisdom of all modes. They naturally possess inconceivable karmic activity and can manifest throughout the ten directions to benefit sentient beings.

This is the point at which karmic consciousness comes to an end and initial enlightenment completely merges with intrinsic enlightenment, accomplishing wisdom of all modes and naturally possessing inconceivable karmic activity. It is called NATURAL because its function arises in response to beings' capacities, without deliberate intention.

Concerning the AKANISHTHA HEAVEN OF THE REALM OF FORM, Master Hanshan said: “It is the highest heaven in the Realm of Form. In this heaven, whenever a Buddha attains the Way, he manifests the greatest body, seated in the Lotus Palace, and attains Perfect, Complete Enlightenment; this is the Buddha's reward body.”

“IN A SINGLE THOUGHT THAT ACCORDS with wisdom, ignorance immediately comes to an end” means that the exceedingly subtle arising and ceasing of karmic consciousness ends at this point. Only the other two kinds of mind remain: the true mind free from discrimination and the expedient mind. Both are perfectly fulfilled. They correspond to the Buddha's GREAT WISDOM and GREAT COMPASSION.

Question: Since space is boundless, worlds are boundless. Since worlds are boundless, sentient beings are boundless. Since sentient beings are boundless, the differences in their mental activities are also boundless. Such realms cannot be delimited and are difficult to know and understand. If ignorance ceases, there is no conceptual thought; how, then, can everything be known, so that it is called wisdom of all modes?

CONCEPTUAL THOUGHT arises when the true essence, through non-enlightenment, is stirred into thought. When non-enlightenment ends, conceptual thought ends; hence it is said, “If ignorance ceases, there is no conceptual thought.”

This is to measure the Buddha's realm by means of worldly cognition. The worldly realm is a world of subject and object. Everything must be known through the knowing of conceptual thought. For example, to see an object, one must have eyes and the faculty of sight. If there are now neither eyes nor sight, how could one see anything at all, much less see an even greater number of things? Thus the question is raised: If ignorance ceases, meaning that conceptual thought no longer exists, then by what means can all worlds and the countless differing mental activities of sentient beings be known?

Answer: All realms are originally the one mind, apart from all conceptual thoughts. Because sentient beings falsely perceive realms, their minds become limited. Because they falsely give rise to conceptual thoughts and do not accord with the Dharma-nature, they cannot clearly understand.

The Buddhas, the Tathagatas, are free from the Characteristic of Perceiving; therefore, there is nowhere they do not pervade. Because theirs is the true mind, it is itself the nature of all dharmas. Its intrinsic essence manifests and clearly illuminates all illusory dharmas, possessing the function of great wisdom together with immeasurable expedient means.

In accordance with the understanding and responsive capacities of sentient beings, they can reveal and explain every kind of Dharma principle; therefore, this is called wisdom of all modes.

Although realms are boundless, they do not exist outside the one mind. Yet the mind and its objects now appear to be separated: some things can be seen and others cannot. This is because, through non-enlightenment, sentient beings give rise to false perception and thus become confined within the sense faculties. Their failure to understand clearly arises because the mind moves falsely and produces conceptual thoughts, thereby ceasing to accord with the Dharma-nature. Therefore, only when conceptual thoughts end can one know all things universally, without being bound within the knowing of karmic consciousness.

Dharmas are like reflections appearing in the mirror of the true essence, the Dharma-body. The true nature of dharmas is itself the mirror. Therefore, it is said, “Because it is the TRUE MIND, it is itself the nature of all dharmas.” Because it is the nature of all dharmas, once that nature manifests, the falsity of the myriad dharmas is revealed in its original form. Therefore, it is said, “ITS INTRINSIC ESSENCE MANIFESTS and clearly illuminates all illusory dharmas.” It is like when the surface of a mirror reveals its bright, pure, and transparent quality: at the same time, it also reveals that the forms appearing within it possess no true substance but are merely images reflected in the mirror.

The FUNCTION OF GREAT WISDOM refers to the function attained when the intrinsic essence of suchness has manifested. This wisdom-function responds to the minds of sentient beings and manifests transformations appropriate for teaching them; therefore, it is described as “the function of great wisdom together with IMMEASURABLE EXPEDIENT MEANS.” Wherever there is a stimulus, there is a response through immeasurable expedient means; therefore, it is called WISDOM OF ALL MODES.

Question: If the Buddhas possess natural karmic activity and can manifest everywhere to benefit sentient beings, and if all sentient beings who see their bodies, witness their miraculous transformations, or hear them speak invariably receive benefit, why is it that most people in the world cannot see them?

This question is raised because, although it is said that the Buddha's function pervades everywhere, that function is never seen in the world. At present, for example, when we see the Buddha, we see him through Buddha images; or we raise our faces toward the sky, murmur prayers, and, upon receiving a miraculous response, conclude that the Buddha exists. Or we see the Buddha in a dream and say that the Buddha exists.

Or we see the Buddha while sitting in meditation. Yet if, after seeing the Buddha in meditation, we joyfully report it to the venerable masters, they will often say that it was Mara, not the Buddha. In whatever manner the Buddha is seen, those who see him are, for the most part, people who follow Buddhism, and even among them only a few do so.

Those without a religion, or those belonging to another faith such as Catholicism or Christianity, presumably see only God and not the Buddha. Hence this question is raised. It is also the question of most people.

Answer: The Dharma-bodies of the Buddhas, the Tathagatas, are equal and pervade everywhere. They act without deliberate intention and therefore are said to function naturally; they manifest solely in accordance with the minds of sentient beings. The minds of sentient beings are like mirrors: if a mirror is soiled, forms and images do not appear within it. The minds of sentient beings are likewise: if they are defiled, the Dharma-body does not manifest.

The opening section explains the meaning of SPONTANEOUS ACTIVITY. Because it does not arise from volition but merely responds when there is a stimulus, it is called SPONTANEOUS. Any action governed by mind and consciousness, involving deliberate activity and intention, is called VOLITIONAL ACTION.

Even the nirvana of an arhat falls within this sphere of volitional action, though it is not volitional action of the same kind as that of ordinary beings. The Dharma body has no volitional action; it is like the moon high in the sky, shining everywhere and appearing wherever there is water. The Avatamsaka Sutra says, “The Tathagata’s appearance in the world is like the sunlight shining throughout the great earth: all who have eyes can see it; only the blind do not.” This explains why its function pervades everywhere, yet some see it, some do not, and most beings in the world do not see it.

This meaning is set forth so that we may understand that, although the Dharma bodies of the Buddhas pervade everywhere, if the CAUSE—the capacity to evoke a response—is lacking, then however fully present the CONDITION—the response—may be, it remains unseen. Only when causes and conditions are complete does the Buddha become manifest before us.

This treatise uses the analogy of a dirty mirror to represent the minds of sentient beings. A DIRTY MIRROR symbolizes sentient beings who lack the capacity to evoke a response from the Buddhas; it does not merely symbolize a mind still afflicted by defilements. For example, Sunaksatra and others still had minds immersed in afflictions, yet they nevertheless saw the Buddha.

This was because, in past lives, they had practiced the samadhi of recollecting the Buddha; therefore, in the present life, they could see the Buddha’s body without needing to rely upon samadhi. This refers to coarse function: the Buddha’s transformation bodies adapted to various classes of beings, or his minor transformation bodies. As for subtle function—the reward body or the Dharma body itself—one must rely upon samadhi; that is, the mind must become settled and still before one can see the Buddha’s body.

Master Xianshou said, “The world does not see the Buddhas, although the bodies of the Buddhas constantly abide in the world. Why are they not seen? It is like a broken basin in which water cannot remain still.

Because the water cannot remain still, although the moon truly shines down upon the broken basin, it cannot appear therein. Likewise, if sentient beings do not possess continuously cultivated and well-matured samatha, then although the Buddhas are present, they cannot appear. The water symbolizes the well-matured quality of samatha.

This is seeing the Buddha through reliance upon meditative concentration.” The statement that THE DHARMA BODY DOES NOT APPEAR is made with reference to the source from which the reward and transformation bodies arise. Thus, although it speaks of the Dharma body, it also refers collectively to the Buddha’s reward and transformation bodies.

Having discussed the Section of Explanation, we shall next discuss the Section on the Practice of Faith.

The Practice of Faith