釋摩訶衍論 6

English (machine translation) 6

Language: English

6.2

Translated under imperial decree by Tripiṭaka Master Vatimatā of the Yao Qin

From above, the section resolving the meaning of the mutual perfuming, mutual producing, and non-interruption of defiled and pure dharmas is concluded. From here down, the three kinds of greatness within the gate of arising and ceasing are clearly shown.

6.4

The basic text states: 'Furthermore, as for the self-essence and characteristics of tathatā, they are neither increased nor decreased among all ordinary persons, śrāvakas, pratyekabuddhas, bodhisattvas, and Buddhas. They are not produced at the previous limit and do not cease at the subsequent limit; they are ultimately eternal and constant. From the beginning, their nature of itself is fulfilled with all merits—that is to say, because its self-essence has the meaning of the light of great wisdom; because it has the meaning of illuminating the dharmadhātu everywhere; because it has the meaning of genuine cognitive awareness; because it has the meaning of a mind intrinsically pure by nature; because it has the meaning of constancy, bliss, ātman, and purity; because it has the meaning of coolness, changelessness, and sovereignty. Being complete with such inconceivable Buddha-dharmas exceeding the sands of the Ganges—which are not separated, not interrupted, and not different—down to being fulfilled without any deficiency, it is named the tathāgatagarbha, and it is also named the Tathāgata’s dharmakāya. Question: It was stated above that the essence of tathatā is equal and free from all characteristics; why is it now said that its essence has such manifold merits? Answer: Although it genuinely has the meanings of these various merits, yet it is without differentiated characteristics; they are equal and of one single taste, being only one tathatā. What is the meaning of this? Because it is non-conceptual and free from characteristics of differentiation, there is therefore no duality. By what meaning, then, can differentiation be stated? It is indicated based on the arising-and-ceasing characteristics of the karmic consciousness. How is this indicated? Because all dharmas are originally mind only and are genuinely free from thought, yet there is a delusionary mind that, through non-awakening, gives rise to thought and perceives various objects, this is spoken of as avidyā. The non-arising of mind's nature is itself the meaning of the light of great wisdom. If the mind gives rise to seeing, there is the characteristic of non-seeing; the mind's nature being free from seeing is itself the meaning of illuminating the dharmadhātu everywhere. If the mind has motion, it is not genuine cognitive awareness, it is without intrinsic nature, it is not constant, not blissful, not ātman, not pure; being distressed, afflicted, deteriorating, and changing, it is then not sovereign, down to possessing defiled delusionary meanings exceeding the sands of the Ganges. In contrast to these meanings, when the mind's nature is without motion, then there are manifested the meanings of pure characteristics of merit exceeding the sands of the Ganges. If the mind has arising and further sees a preceding dharma that can be thought of, then there is deficiency. Such immeasurable merits of pure dharmas are just the one mind, having nothing further to be thought of; hence, being fully complete, it is named the dharmakāya, the receptacle of the Tathāgata. Furthermore, as for the function of tathatā: all Buddha-Tathāgatas, originally in their causal stage, generated great compassion, cultivated the pāramitās, gathered and transformed sentient beings, and made great vows, wishing fully to deliver all sentient beings without remainder throughout the realm of sentient beings, without limiting the number of kalpas to the end of the future; because they regarded all sentient beings like their own bodies, yet they also did not grasp the characteristics of sentient beings. By what meaning is this? It means that they truly knew that all sentient beings and their own bodies are equal in tathatā, without any difference. Possessing such wisdom of great expedients, they extinguished avidyā, saw the original dharmakāya, and naturally possessed inconceivable actions and various functions, which are equal to tathatā and pervade all places; yet there is also no characteristic of function that can be apprehended. Why? Because Buddha-Tathāgatas are solely the dharmakāya, the body of the characteristic of wisdom, the ultimate truth, without the objects of worldly truth and free from deliberate activity; but simply in accordance with sentient beings seeing, hearing, and obtaining benefit, it is spoken of as function. This function further has two kinds. What are the two? First, based on the differentiating object-consciousness, that which is seen by the minds of ordinary persons and the two vehicles is named the manifestation body (nirmāṇakāya); because they do not know it is manifested by the evolving consciousness, they see it as coming from outside and grasp boundaries of form, being unable to know it completely. Second, based on the karmic consciousness, that which is seen by the minds of the bodhisattvas from their first aspiration up to the ultimate stage of bodhisattvahood is named the reward body (saṃbhogakāya); its body has immeasurable forms, the forms have immeasurable marks, the marks have immeasurable physical excellences, and the retributive fruits of its dwelling also have immeasurable and diverse adornments; as it manifests, it has no limits and cannot be exhausted, being free from demarcating characteristics; in accordance with what is appropriate, it is always able to sustain without decaying or being lost. Such merits are all accomplished by the perfume of uncontaminated practices such as the pāramitās and by inconceivable perfume, complete with immeasurable marks of bliss, and therefore it is spoken of as reward. Moreover, what is seen by ordinary persons is gross form; depending on the six destinies, each sees differently, being diverse kinds not bearing the characteristics of enjoying bliss, and therefore it is spoken of as manifestation. Furthermore, as for that which is seen by newly aspired bodhisattvas: because of their deep faith in the dharma of tathatā, they see a small portion of it, knowing that such matters as bodily forms and adornments have no going and coming, are free from boundaries, and manifest solely based on the mind, not separated from tathatā. Yet these bodhisattvas still have their own conceptual differentiation, because they have not yet entered the stage of the dharmakāya. If they attain the pure mind, that which is seen is subtle and wondrous, and its function becomes increasingly superior, until the end of the bodhisattva grounds, where they see it ultimately. If one is free from the karmic consciousness, then there is no characteristic of seeing, because the dharmakāyas of all Buddhas have no mutual perception of each other's bodily forms. Question: If the dharmakāya of all Buddhas is free from form-characteristics, how can it manifest form-characteristics? Answer: Because this very dharmakāya is the essence of form, it is able to manifest form. That is to say, from the beginning, form and mind have been non-dual; because the nature of form is wisdom itself, the essence of form is formless, and it is named the wisdom-body; because the nature of wisdom is form itself, it is named the dharmakāya. The forms manifested everywhere have no boundaries; in accordance with the mind, it can display the worlds of the ten directions, immeasurable bodhisattvas, immeasurable reward bodies, and immeasurable adornments, each distinct, all without boundaries and without obstructing each other. This cannot be known by the conceptual differentiation of the conscious mind, because it is the sovereign functional meaning of tathatā.'

6.5

The commentary says: Within this text itself there are three gates. What are the three? First, the gate displaying the great meaning of self-essence; second, the gate displaying the great meaning of self-characteristics; third, the gate displaying the great meaning of self-function. Within the first great meaning there are two gates. What are the two? First, the gate of the equality of the five kinds of persons; second, the gate of the non-transformation of time. These are the two. Within the middle great meaning there are three gates. What are the three? First, the gate of fulfilled merits; second, the gate of resolving doubts through question and answer; third, the gate of specific explanations and extensive discourse. These are the three. Within the final great meaning there are six gates. What are the six? First, the gate of inexhaustible original vows; second, the gate of non-attachment free from characteristics; third, the gate of equality of agent and object; fourth, the gate of manifesting responses without characteristics; fifth, the gate of grossness and subtlety according to what is seen; sixth, the gate of resolving doubts through question and answer. These are the six. Now I shall interpret them, expounding them distinctly and sequentially; those of great intelligence should examine and discern them carefully. 'Furthermore, as for the self-essence and characteristics of tathatā': this generally designates the two meanings of essence and characteristics. From here down, they are explained specifically and expounded; first, the greatness of essence is explained. What is named the gate of the equality of the five kinds of persons? It means that the self-essence of tathatā extends to the five kinds of persons, being completely equal and without differentiation. What are named the five kinds of nominal persons? First, ordinary persons; second, śrāvakas; third, pratyekabuddhas; fourth, bodhisattvas; fifth, Tathāgatas. These are the five. With such five names, the persons of themselves are five, but the real of itself is only one. Why is this? The self-essence of tathatā has no increase or decrease, neither largeness nor smallness, neither existence nor non-existence, neither center nor extremes, neither going nor coming; from the beginning, the one of itself constitutes the one, the identical of itself produces the identical, spurning difference and abandoning distinction, being solely the one reality. Therefore, it is stated in the All Dharmas Tathatā Single Characteristic Samādhi Sūtra: 'Just as diamond can be made into images of the five destinies, the equality of the five persons is also like this; there is no increase or decrease among the various persons.' Hence the basic text states: 'All ordinary persons, śrāvakas, pratyekabuddhas, bodhisattvas, and Buddhas are without increase or decrease.' What is named the gate of the non-transformation of time? It means that the self-essence of tathatā is naturally permanent, decisively changeless, motionless across the three time periods, untranslocated by the four characteristics, being tranquil and tranquil again, real and real again. Hence the basic text states: 'They are not produced at the previous limit and do not cease at the subsequent limit; they are ultimately eternal and constant.'

6.6

Having explained the gate showing the greatness of the intrinsic essence, next we explain the gate showing the greatness of the intrinsic characteristic. What is the character of the gate of perfect merits? It means that within the true essence, all merits are perfected without any lack. What kinds of merits? Namely, the six kinds of essential meaning merits. What are the six? First is the meaning of the radiance of great wisdom, because the prajñā of original awakening is able to dispel the dark night of ignorance; in the sūtras this is called the essential meaning of the nature of the true cognitive radiance of vast, perfect, and supreme prajñā. Second is the meaning of universally illuminating the dharmadhātu, because the prajñā of original awakening illuminates and reaches the source of the one dharmadhātu; in the sūtras this is called the natural essential meaning of universally penetrating the treasury of the one dharmadhātu. Third is the meaning of true cognition and knowing, because the prajñā of original awakening is far removed from false conceptual measures; in the sūtras this is called the essential meaning of the true nature of the realm of reality that is free from conceptual thought and definitively comprehends. Fourth is the meaning of the mind pure in its self-nature, because the immeasurable essential merits of the prajñā of original awakening are naturally and originally present, not attained through external power, being far removed from defiling encumbrances and tallying with the middle reality; in the sūtras this is called the essential meaning of the naturally original, clear, free from extremes, and middlemost nature. Fifth is the meaning of permanence, bliss, self, and purity, because both original awakening and initial awakening have from beginningless time been far removed from the four obstructions and perfected in the four kinds of spontaneous virtues; in the sūtras this is called the essential meaning of the natural virtue of the Tathāgata's correct awakening, which is far removed from the mirage of blazing affliction and free from cultivated practice. Sixth is the meaning of cool, unchanging sovereignty, because the two kinds of original awakening are like the south and north aspects of a clear mirror, possessing both compliance and opposition; in the sūtras this is called the essential meaning of complete omnipresence as the unhindered dhāraṇī endowed with compliance and opposition. These are called the six. As the root text says: "From the beginning, it is intrinsically and naturally complete with all merits, that is to say, its intrinsic essence possesses the meaning of the radiance of great wisdom; the meaning of universally illuminating the dharmadhātu; the meaning of true cognition and knowing; the meaning of the mind pure in its self-nature; the meaning of permanence, bliss, self, and purity; and the meaning of cool, unchanging sovereignty." In the Sūtra on the Vast and Perfect Original Virtues of Self-Nature, it is said: "The names of the root count of the merits of self-nature are seventeen: within the first two, two kinds each are opened; within the next two, three kinds each are opened; and within the last two, four and three are opened respectively." Furthermore, in the Sūtra on the Stainless Dhāraṇī of the Pure Mind-Ground, it is said: "The names of the root count of the merits of self-nature are twenty-five, because within the final one, eleven are opened." What are the distinct characteristics of these three counts? The root count and names in Bodhisattva Aśvaghoṣa's Mahāyāna treatise were intended to reveal the character of a dhāraṇī whose words are brief yet whose meaning is extensive; therefore, gathering the scattered, he collectively established six. Furthermore, it is because the distinct root texts on which he relied spoke in terms of dhāraṇī. Furthermore, it is because numerous names and counts cause confusion regarding reality. For these reasons, he collectively established six. Regarding the seventeen, what are their names? First is the meaning of great wisdom; second is the meaning of great radiance; third is the meaning of pervading the one dharmadhātu; fourth is the meaning of illuminating the one dharmadhātu; fifth is the meaning of true reality; sixth is the meaning of cognition; seventh is the meaning of knowing; eighth is the meaning of self-nature; ninth is the meaning of purity; tenth is the meaning of mind; eleventh is the meaning of permanence; twelfth is the meaning of bliss; thirteenth is the meaning of self; fourteenth is the meaning of purity; fifteenth is the meaning of non-; sixteenth is the meaning of changing; and seventeenth is the meaning of sovereignty. These are called the seventeen. Regarding the twenty-five, what are their names? Namely, within the merit of "non-" of the previous count, eight kinds are opened; and within the merit of "changing", two kinds are opened. As for the two kinds of changing, the first is upward-flowing change, and the second is downward-flowing change. As for the eight negations ("non-"), they are clearly stated as in the Madhyamakaśāstra.

6.7

Having explained the section on merits with names and numbers, next we explain the section on merits without names and exceeding measure. The merits of self-nature within the essence of original awakening are immeasurable and boundless, separated from verbal measures and exceeding mental activities; for what reason are they restricted to numerical amounts and arranged into such divisions? Although the originally existing merits are without measure, they do not exceed the three counts, so he merely cited the root [count]. As the root text says: "Endowed in this way with [merits] exceeding the sands of the Ganges." Do these immeasurable and boundless merits each distinctly possess an essential characteristic? They are only the measure of the one mind and have no separate dharma-essence; being only the measure of the one mind, they never depart from the mind. Why is this? Because although the mind-dharma is one, it possesses two kinds of sovereign functions of dhāraṇī. What are the two? First is the sovereignty of the dhāraṇī where the self does not depart from the other; second is the sovereignty of the dhāraṇī where the other does not depart from the self. These are called the two. As the root text says: "not separated." Such essential virtues have from beginningless time been exclusively sublime existence and are not dharmas to be dispelled. Why is this? Because self-nature is self-nature, not co-occurring with another. As the root text says: "uninterrupted." All such merits solely and intrinsically constitute a single unity; that which is different cannot intrinsically constitute a single unity. Why is this? Because of the one dharmadhātu. As the root text says: "not different." Such profound principle is not thought by the minds of all bodhisattvas, all two-vehicle [practitioners], and all ordinary beings, nor is it discussed or measured in words; it is utterly cut off, far beyond and far away. As the root text says: "inconceivable." It is not the sphere of these three kinds of persons. Of what person's speech and thought could it be the sphere? Only the Great Awakened One takes it as his own standard. As the root text says: "Buddha-dharmas." Such immeasurable merits of the nature are fully and completely perfected without any deficiency, from the stage of being fully bound up to the unexcelled stage of great awakened wisdom. Why is this? Because such virtues are naturally and originally present from beginningless time, not established by relying on external conditions. As the root text says: "even unto being complete without any deficiency, it is called the tathāgatagarbha and is also called the Tathāgata's dharmakāya."

6.8

Having explained the gate of perfect merits, next we explain the gate of questions and answers to resolve doubts. Within this gate there are two gates. What are the two? First is the gate of raising a brief question and objecting to contradiction; second is the gate of raising an extensive answer and explaining. What is the character of the questioner's intent in raising the objection? It means adducing textual statements that contradict each other and are disordered before and after, in order to examine their principle. How do the earlier and later texts contradict each other? In the Section Determining Tathatā, it is said: "The tathatā of the mind is the essence of the great universal characteristic dharma-gate of the one dharmadhātu, namely, the nature of the mind is neither arising nor ceasing. All dharmas possess distinctions only on the basis of false thoughts; if one is free from mental thoughts, then there are no characteristics of any external sphere. Therefore, all dharmas have from the beginning been free from the characteristic of speech, free from the characteristic of names, and free from the characteristic of mental objects; they are ultimately equal, without change or variation, and indestructible; being only the one mind, it is therefore called tathatā." In the Section Determining the Great Meaning of Intrinsic Characteristic, it is said: "From the beginning, it is intrinsically and naturally complete with all merits, that is to say, its intrinsic essence possesses the meaning of the radiance of great wisdom; the meaning of universally illuminating the dharmadhātu; the meaning of true cognition and knowing; the meaning of the mind pure in its self-nature; the meaning of permanence, bliss, self, and purity; and the meaning of cool, unchanging sovereignty. Endowed in this way with Buddha-dharmas exceeding the sands of the Ganges that are not separated, uninterrupted, not different, and inconceivable, even unto being complete without any deficiency, it is called the tathāgatagarbha and is also called the Tathāgata's dharmakāya." Such is the contradiction, which is therefore raised as an objection. As the root text says: "Question: Earlier it was said that tathatā is equal in its essence and free from all characteristics; why is it now said again that its essence possesses such various merits?"

6.9

Having explained the section on raising a brief question to challenge contradictions, next I will explain the section on setting forth an extensive answer to interpret it. Within this section there are two sections. What are the two? The first is the general, and the second is the particular. Within the general section there are two kinds. What are the two? The first is the tathatā general [aspect], and the second is the arising-and-ceasing general [aspect]. Their characteristics can be seen in their proper order. The answer stating, "Although it truly possesses the meaning of these various virtues, there are no differentiated characteristics; they are equally of one taste, being only the single tathatā," is the tathatā general [aspect]. That is to say, although within the section on the great meaning of its own characteristics it is said in this way that it is endowed with various virtues exceeding the sands of the Ganges, this is the delimitation of the gate of arising and ceasing, not the gate of tathatā. Within the gate of tathatā there are no differentiated characteristics; it is universally equal, of one characteristic and one taste, uniquely preserving the pure dharmadhātu of tathatā. For this reason, there is no error of contradiction. From this point down, it sets forth the reason to resolve doubts. Regarding "Because there is no discrimination, it is free from discriminating characteristics, and therefore non-dual," within the gate of tathatā there is only sameness upon sameness, and no difference upon difference. From this point down, it explains the arising-and-ceasing general [aspect]. Within this text there are two kinds. What are the two? The first is a question, and the second is an answer. Because there are broad and brief [versions], one should know that the two levels of questions and answers are distinct. What are the characteristics of the first level of question and answer? "Furthermore, on what grounds can difference be spoken of?" is the opening question. That is to say: if all dharmas are from the beginning universally equal, of one taste and one characteristic, uniquely preserving the true principle without a second substance, then what dharma is not equal, by relying upon which difference could be established? This is adducing a different gate to raise doubt about a different gate. From this point down, it sets forth the answering explanation to resolve this doubt; the characteristics of the text can be seen. "Because it is shown relying upon the arising-and-ceasing characteristics of karma-consciousness" is the general answer. That is to say: within the gate of tathatā, there are no defiled dharmas exceeding the sands of the Ganges to serve as that which is cured, nor are there pure dharmas exceeding the sands of the Ganges that cure them to serve as counter-measures; therefore, within the gate of tathatā it is spoken of in this way: "All dharmas are universally equal, of one taste and one characteristic, without two substances," and so forth. Yet within this gate of arising and ceasing, the defiled dharmas to be cured are limitless and boundless, and the pure dharmas that cure them are also limitless and boundless; therefore, within the gate of arising and ceasing it is spoken of in this way: "Within the substance of original awakening, it is endowed with various virtues, limitless and boundless, exceeding the sands of the Ganges," and so forth. This is the general meaning. Next, an explanation shall be given, dispersing it into particular explanations. The word "relying upon" refers to the stage of fundamental ignorance, because it is that upon which all defiled dharmas rely. The word "karma" refers to the karma characteristic. The word "consciousness" refers to the evolving consciousness and the other [consciousnesses]. "Arising-and-ceasing characteristics" is the general designation for the gate. The word "shown" means shown by way of contrast. Here, the word "because" (以) extends distantly to apply to the three words [karma, consciousness, arising-and-ceasing], because these three dharmas are the conditions from which virtues arise. Having explained the brief explanation section, next I will explain the extensive explanation section. Within this section there are two kinds. What are the two? The first is a question, and the second is an answer. Here, one should know that the question is brief and the answer is extensive. "How is this shown?" is the interrogation, that is to say, interrogating its reason. From this point down, it directly answers this question. Within this answering explanation there are three kinds. What are the three? The first is the correct principle of our own school, the second is non-path erroneous practice, and the third is the full presentation of counter-measures; these are named the three. One should observe the characteristics of the explanation in their proper order. "Because all dharmas are originally mind only and truly have no thoughts" is the first, the correct principle of our own school. That is to say, the dharma-nature from beginningless time is only one mind, for there is not a single dharma that is not the mind. "Yet there is a deluded mind that non-awakeningly gives rise to thoughts and sees various sense objects; therefore it is called avidyā" is the second, non-path erroneous practice; that is to say, it generally adduces the stages of avidyā on top of the root. From this point down, it directly reveals the full presentation of the differences among the counter-measures. As spoken of above, regarding the six characteristics of virtues within the substance of original awakening, each is established and revealed by observing what faults it counters. That is to say, fundamental ignorance perfumes the ocean of the one mind, giving rise to karma and the other various consciousnesses, obscuring the light of the real wisdom of prajñā and increasing the darkness of stupidity and confusion; this is the delimitation of non-awakening avidyā. It is established and revealed in contrast to this, as the virtue of establishing the wisdom-light of original awakening, because the nature of the one mind is extinguished and free from arising. Just as the original text says: "Because the non-arising of the mind-nature is the meaning of the light of great wisdom." From this point down, it reveals the second virtue; the characteristics of the text can be seen. Such a deluded mind gives rise to views and reaches sense objects; it moves purely within false sense objects and cannot penetrate true sense objects. Why is this? Because truth and falsehood are contradictory and do not accord with each other. Just as the original text says: "Because if the mind gives rise to views, then there are characteristics of not seeing." From this point down, it clarifies the meaning of universal contemplation. And because the true mind is free from the evolving view, it penetrates all dharmas with nowhere it does not reach, nowhere it does not fit, and nowhere it does not exhaust. Why is this? Because true cognitive vision is free from the extreme views of that which sees and that which is seen. Just as the original text says: "Because the mind-nature being free from views is the meaning of universally illuminating the dharmadhātu." From this point down, it clarifies the third virtue. That is to say, if the mind has characteristics of motion and shifting, it is the perfumed habit-energy of avidyā and therefore moves falsely. It is established and revealed in contrast to this, in accordance with principle and without error, because the mind-nature is serene and free from noisy agitation, upright and free from inverted understanding, which is the illumination of real wisdom. Just as the original text says: "Because if the mind has motion, it is not true knowledge." From this point down, it reveals the fourth virtue. That is to say, it is established and revealed as the originally existent virtue of self-nature purity, in contrast to the fact that false dharmas from beginningless time have no self-substance. Just as the original text says: "Because it has no self-nature." From this point down, it reveals the fifth virtue. That is to say, false dharmas are impermanent because they are shifted by the four characteristics, are not pleasure because they evolve together with the three kinds of suffering, are not self because they lack the two kinds of sovereignty, and are not pure because they lack the purity of the single path. Using these four kinds of faults as counter-measures, the four kinds of virtues within the substance of original awakening are established and revealed. Just as the original text says: "Because it is not permanent, not pleasure, not self, and not pure." From this point down, it reveals the sixth virtue. That is to say, false dharmas burn the true mind, and therefore they are called "heat"; moreover, they vex and distress all sentient beings, and therefore they are called "distress"; they destroy and change virtues so as to prevent their function, and therefore they are "decay and change"; because of these facts, all sentient beings do not attain sovereignty, and therefore it is also called "lack of sovereignty." In contemplation of these facts as contrasts, the virtue of coolness, changelessness, and sovereignty is established and revealed. Just as the original text says: "Because heat, distress, decay, and change, then, are non-sovereignty." From this point down, it reveals the meaning of the characteristics of boundless virtues. That is to say, if the defiled dharmas to be cured are limitless and innumerable, then the pure dharmas that cure them are also limitless and boundless. Just as the original text says: "Down to having the meaning of false defilements exceeding the sands of the Ganges; in contrast to this meaning, because the mind-nature is motionless, there is the manifestation of the meaning of the characteristics of all pure virtues exceeding the sands of the Ganges." From this point down, it concludes with the complete virtue. That is to say, if the dharma of the one mind had characteristics of motion and shifting, and further saw an external object ahead that could be cognised, then because the mind that sees and the object that is seen would be two differentiated things, the virtues of original awakening would not be complete. Yet although the virtues of the original nature exceed the sands of the Ganges, they are only the measure of the one mind and ultimately lack two substances. Why is this? Because all such virtues each do not divide their substance, and their measure is equal in the one dharmadhātu. Therefore, the complete virtues of the self-nature are constantly and perpetually endowed across the two positions of bondage and liberation, and are called the dharmakāya, and called the tathāgatagarbha. Just as the original text says: "Because if the mind has arising and further sees a dharma ahead that can be thought of, then there would be a lack; such limitless virtues of pure dharmas are just the one mind, with nothing further to be thought of, and therefore it is complete, and called the dharmakāya, the tathāgatagarbha." By reliance upon which sūtra is this definitive resolution of the equality of the quantities of defilement and purity explained? It is the *Great Dhāraṇī Sūtra of Mañjuśrī's Skill-in-Means and Resemblance Parables*. How is it spoken of in that sūtra? That is to say, it is spoken of in that sūtra in this way: At that time, Mañjuśrī, receiving the Buddha's spiritual power, immediately spoke an udāna verse, saying:

6.10

"Just as with the ajita / and janaśīti trees, / their fruits are innumerably many, / but surface and kernel have ten equalities; / the quantities of defilement and purity / should also be understood in this way. / Relying on this parable, the practitioner / can comprehend the principle of the real and the false."

6.11

Now, what meaning is this sūtra text meant to clarify? It is intended to show that the provisional must depend on the real, and the true must rely on the false; there is no solitary, self-established dharma. Regarding the word "surface" (表), to what dharma is it a parable? It is a parable for false dharmas. The false and provisional has no reality, just like the outside of a fruit. Regarding the word "kernel" (實), to what dharma is it a parable? It is a parable for true dharmas. The true and real has no falsehood, just like the inside of a fruit. What are called the ten kinds of equality? The first is equality of number between surface and kernel, because their numbers correspond equally; the second is equality of particles between surface and kernel, because when ground into fine powder their quantities match equally without difference; the third is equality of measure between surface and kernel, because when weighed there is ultimately no difference, their lightness and heaviness being equal; the fourth is equality of colour between surface and kernel, because by comparison they are the same white colour; the fifth is equality of scent between surface and kernel, because their perfumed scents are equal; the sixth is equality of taste between surface and kernel, because when eaten there is no difference; the seventh is equality of touch between surface and kernel, because their touch on the body is equal without difference; the eighth is equality of origin between surface and kernel, because both emerge relying upon the tree; the ninth is equality of concurrence between surface and kernel, because they are simultaneous without before or after; the tenth is equality of sameness, because they are ultimately of one taste. These are named the ten equalities. Because presenting the parable and applying it to dharmas makes the characteristics of the teaching clear, it does not require repeated explanation. Furthermore, if those of dull faculties do not comprehend this matter, they should understand the intention of equality by relying upon the parable of virtue and darkness.

6.12

Having explained the section revealing the great meaning of its own characteristics, next I will explain the section revealing the great meaning of its own function. Among these, there are six sections; one should carefully observe them in their proper order. Regarding the section on inexhaustible original vows, it is because the pure saṃnāha-āśaya is vast, complete, and boundless. That is to say, through limitless, boundless, inconceivable, and immeasurable kalpas [as numerous as] dust motes, all Tathāgatas raise an ocean of great compassionate minds [as numerous as] the dust motes of the worlds in the ten directions, cultivate an ocean of great complete causes [as numerous as] the dust motes of the worlds in the ten directions, gather an ocean of all sentient beings [as numerous as] the dust motes of the worlds in the ten directions, establish an ocean of vast vows [as numerous as] the dust motes of the worlds in the ten directions, and accomplish an ocean of great sovereign fruits [as numerous as] the dust motes of the worlds in the ten directions. Why is this? Because they truly know the meaning of identical, undifferentiated continuity. Just as the original text says: "Furthermore, regarding the function of tathatā: all Buddhas and Tathāgatas, originally in the causal stage, gave rise to great compassion, cultivated the pāramitās, gathered and transformed sentient beings, and established great vows, wishing to completely liberate the realm of sentient beings to the utmost, without limiting the number of kalpas and exhausting the future, because they take all sentient beings as their own bodies."

6.13

Having explained the section on inexhaustible original vows, next I will explain the section on being free from characteristics and unattached. Regarding the section on being free from characteristics and unattached, within what is done one is far removed from what is done and does not give rise to attachment. That is to say, although all Tathāgatas give rise to limitless and boundless great compassion to gather and transform all sentient beings [numerous as] the sands of the Ganges, yet among all Tathāgatas, there is not a single Buddha who gathers sentient beings. Why is this? Because they truly comprehend that all sentient beings and their own bodies are only the single tathatā and only the single dharmakāya, without increase or decrease and without difference. Just as the original text says: "Yet they also do not apprehend the characteristics of sentient beings. On what grounds is this? Because they truly know that all sentient beings and their own bodies are equal in tathatā."

6.14

Having explained the gate of being free from characteristics and non-attachment, next the gate of the equality of the subject and the object is explained. The gate of the equality of the subject and the object means that person and dharma, essence and function, principle and cognition are equal without distinction. This is because the three bodies of the dharmakāya, the saṃbhogakāya, and the nirmāṇakāya, as well as the two principles of real-real and provisional-provisional, are equal, of one essence, and without distinction. The intrinsic nature of the original body and the branch-and-twig bodies are equal, of one essence, and without distinction. The correct cognition that realizes and the reality of tathatā that is realized are equal, of one essence, and without distinction. Because they are of one essence, there are no two essences; because there are no two essences, there is also not a single essence; without two and without one, there is also no non-existence. For this reason, the self-existent original nature is fully endowed with virtues and does not rely on other powers. In a profoundly deep and exquisitely subtle sūtra it is stated: "At that time, Mañjuśrī addressed the Buddha, saying: 'What is called the characteristic of distinct-distinct-distinct? What is called the characteristic of identical-identical-identical?' The Buddha said: 'What is called the characteristic of distinct-distinct-distinct is avidyā. What is called the characteristic of identical-identical-identical is the dharma of clarity (vidyā). These two dharmas are like the two horns of an ox, which are counteractive characteristics; they are not an essence that melts away, as when both are utterly void. Therefore, these two dharmas are termed "non-contemplative false dharmas".' At that moment, Mañjuśrī, assisted by the Buddha's spiritual power, arose from his seat and addressed the Buddha, saying: 'World-Honoured One! What is called a non-contemplative false dharma? Can its characteristics be explained, or can they not be explained? Through what gate should it be comprehended?' Then the World-Honoured One told Mañjuśrī: 'In the ocean of all my sūtras, I have spoken thus: "That which is distinct is avidyā; that which is identical is clarity." This was expediently stated in order to deliver ignorant ordinary beings. But today I will speak truly for you. Mañjuśrī! What is called a non-contemplative false dharma: difference and sameness resolve into sameness; sameness and sameness resolve into emptiness; emptiness and emptiness resolve into absolute cessation.'" And so forth, up to the full explanation. As the root text says: "Because there is such wisdom of great expedient means, avidyā is eliminated, the original dharmakāya is seen, and there naturally arise various functions of inconceivable activity, which are equal to tathatā and pervade all places."

6.15

Having explained the gate of the equality of the subject and the object, next the gate of manifesting response while devoid of characteristics is explained. The gate of manifesting response while devoid of characteristics means that the body of intrinsic nature is empty, serene, and devoid of images, yet capable of manifesting all images. It is just like the horn of a hare: its own substance is empty and non-existent, yet it is adept at giving rise to all horns. That is, the dharmakāya Buddha is solely single-single, solely serene-serene, and yet not single-single, nor serene-serene; the path of mental activities is extinguished, the path of speech is cut off, extinguished-extinguished and cut off-cut off, solely *a* acting as *a*. Why is this? The Buddhas, the Tathāgatas, are solely their own body and have no other body. When sentient beings see, hear, and obtain benefit, they attain benefit within the measure of their own minds; it has no relation to the substance of the dharmakāya. As the root text says: "Furthermore, no characteristic of function can be apprehended. Why is this? The Buddhas, the Tathāgatas, are solely the dharmakāya, the body characterized by wisdom; the ultimate truth has no realm of conventional truth and is free from contrivance. It is only because sentient beings see, hear, and obtain benefit that it is spoken of as a function."

6.16

Having explained the gate of manifesting response while devoid of characteristics, next the gate of following vision according to coarse and subtle is explained. Within this gate, there are two gates. What are the two? First, the gate of distinctions in the functional characteristics of the response body (nirmāṇakāya); second, the gate of distinctions in the functional characteristics of the reward body (saṃbhogakāya). What is the first gate? Namely, all ordinary beings and the two vehicles cannot comprehend the profound tenet that all dharmas are solely the measure of the one mind; relying on the worldly consciousness of pervasive discrimination and false conceptualization, they see the response and transformation body and interpret it as an external measure, unable to penetrate that it has no boundaries, as it transforms fraction by fraction. As the root text says: "This function has two kinds. What are the two? First, that which is seen by the minds of ordinary beings and the two vehicles relying on the consciousness of distinguishing phenomena is called the response body. Because they do not know that it is the manifestation of the evolving consciousness, they see it coming from outside and grasp boundaries of form, unable to comprehend it fully." What is the second gate? Namely, all bodhisattvas from initial faith and understanding up to the vajra stage clearly penetrate the profound tenet that all dharmas are solely the measure of the one mind; relying on that karma-consciousness, they see the reward body Buddha, interpret it as consciousness-only, and penetrate that the dependent and proper [retributions] have no boundaries. As the root text says: "Second, relying on karma-consciousness: that which is seen by bodhisattvas from their initial resolve up to the mind of the ultimate ground of a bodhisattva is called the reward body. The body has immeasurable form, form has immeasurable marks, marks have immeasurable secondary signs, and the fruit of the supporting environment where they abide also has immeasurable, various adornments. In accordance with what is manifested, it is boundless, inexhaustible, and free from the characteristic of boundaries; according to what is appropriate, it is constantly able to sustain, without destruction and without loss." From here below, the distinct characteristics of the reward and response [bodies] are shown. That which is called "reward" (saṃbhoga) possesses an exceedingly subtle cause and experiences the fruit of supreme bliss. Spontaneous, sovereign, definitely peaceful and blissful, and free from characteristics of suffering, it is therefore named "reward". As the root text says: "Such virtues are all accomplished by the perfuming of undefiled practices such as the pāramitās and by the inconceivable perfuming; endowed with immeasurable characteristics of bliss, it is therefore spoken of as 'reward'." That which is called "response" (nirmāṇa) accords with capacities and faculties without opposition, appearing according to time, place, and destiny, and is not a characteristic of peaceful bliss; it is therefore named "response". As the root text says: "Furthermore, what ordinary beings see is its coarse form; according to the six destinies, each sees differently in various disparate kinds, not experiencing the characteristic of bliss, so it is spoken of as 'response'." From here below, it further provides a re-explanation to clarify what was said before, namely, the distinctions of increase and decrease in seeing the Buddha according to each specific stage. What does this mean? For bodhisattvas at the stage of the three worthies, because they have faith in tathatā, they partially see the reward body and observe and know that the form and marks have no limit or measure, yet these bodhisattvas cannot be free from the discriminating mind. Why is this? Because they have not yet attained entry into the stage of tathatā. As the root text says: "Furthermore, regarding what is seen by bodhisattvas of initial resolve: because of deep delight and faith in the dharma of tathatā, they see it to a small degree, knowing that those matters of form, marks, adornments, and so forth have no coming and no going, are free from boundaries, and manifest solely in reliance on the mind, not apart from tathatā. However, these bodhisattvas still discriminate on their own, because they have not yet entered the stage of the dharmakāya." For bodhisattvas who attain the ten grounds, they progressively become more superior and ultimate. As the root text says: "If they attain the pure mind, what they see is subtle, its function progressively superior, up to the end of the bodhisattva grounds, where their seeing is ultimate." If in the fruit of Buddhahood, the original seed of karma-consciousness is non-existent, the seeing subject and the seen object are also empty and non-existent. Why is this? The tathatā-tathatā of all Buddhas is equal and identical; their dharmakāya-dharmakāya is equal and identical. There is no this and no that, no self and no other, no great and no small, no high and no low, no non-existence and no existence; prapañca is completely exhausted, and cognitive awareness is also empty. There is only the one great empty original wisdom of tathatā, donning the robe of *jagarīṣanadhī*, residing in the palace of *kāśitadhāma*, the body of intrinsic nature seated alone, existing without a second. As the root text says: "If one is free from karma-consciousness, there are no characteristics of seeing, for the dharmakāyas of the Buddhas have no mutual seeing of one another's forms and marks." Why is it stated in the chapter on the response body, "relying on the consciousness of distinguishing phenomena, they see that Buddha", and stated in the chapter on the reward body, "relying on karma-consciousness, they see that Buddha"? It is to show that according to the coarseness or subtlety of consciousness, the Buddha body seen conforms to being coarse or subtle.

6.17

Having explained the gate of following vision according to coarse and subtle, next the gate of questions and answers resolving doubts is explained. Herein there are two. What are the two? First is the question; second is the answer. Within the section of the answer, there are five gates. What are the five? First, the gate of the appearance of forms and marks from the dharmakāya; second, the gate of showing the shape and marks of the wisdom body; third, the gate of showing the shape and marks of the dharmakāya; fourth, the gate of vast, complete, and boundless; fifth, the gate of being inconceivable and supreme. These are named the five. According to their sequence, the characteristics explained can be observed. What is the intention of the questioner? The questioner had this doubt: "To strictly examine the true essence of the dharmakāya, it is serene, beyond contemplation, calm, with names cut off; by whom are the form, marks, and activities produced? In the resolving section on 'manifesting response while devoid of characteristics' it was stated: 'The dharmakāya, being devoid of characteristics, is able to manifest forms and marks.' If it can manifest various forms and marks, it cannot be said that the dharmakāya is empty, serene, and free from the realm of form and images." Having this doubt, this question was raised. As the root text asks: "If the dharmakāya of the Buddhas is free from form and marks, how can it manifest form and marks?" From here below, this doubt is resolved. The gate of the appearance of forms and marks from the dharmakāya means that the intrinsic dharmakāya can serve as the support for forms and marks, skillfully producing forms and marks without obstruction. Why is this? The dependent physical dharmas and the supporting mental dharmas have from beginningless time been equal and identical, without two essences, being solely the measure of the one mind. As the root text answers: "Because this very dharmakāya is the substance of form, it can manifest form; namely, from the origin onward, form and mind have been non-dual." The gate of showing the shape and marks of the wisdom body means that wisdom subsumes form, and there is no single form that is not wisdom; hence it is called the wisdom body. As the root text says: "Because the nature of form is wisdom itself, the substance of form is shapeless, and it is called the wisdom body." The gate of showing the shape and marks of the dharmakāya means that form subsumes wisdom, and there is no single wisdom that is not form; hence it is called the dharmakāya. As the root text says: "Because the nature of wisdom is form itself, it is called the dharmakāya." The gate of vast, complete, and boundless means that the forms and marks manifested by these two bodies equally pervade all sentient being realms, all inanimate realms, all space realms, all nirvāṇa realms, and all Tathāgata realms, unobstructed everywhere, unreached nowhere, inappropriate nowhere, unmet nowhere, and unmade nowhere, without boundaries and without obstacles, pure-pure and single-single, without confusing one another. As the root text says: "Pervading all places, the manifested form has no boundaries; according to the mind, it can display in the worlds of the ten directions immeasurable bodhisattvas, immeasurable reward bodies, and immeasurable adornments, each distinct, all without boundaries and without impeding one another." The gate of being inconceivable and supreme means that such functioning is profoundly deep, exquisitely subtle, uniquely venerated, and supreme, beyond what ordinary beings and the two vehicles can know. As the root text says: "This cannot be known by the discrimination of the mental consciousness, because it is the sovereign function of tathatā." How are these three kinds of profound great meanings established in the two gates? The three kinds of great meanings in the gate of tathatā are established only individually, not established in tandem. In the gate of arising and ceasing, the three kinds of great meanings are fully established in tandem, without prior or posterior. This is the distinction. Therefore, in the *Great Seal Net of Dhāraṇī Metaphor Sūtra* it is said: "There is the great meaning of essence without characteristic and function; there is the great meaning of characteristic without essence and function; there is the great meaning of function without essence and characteristic. These three greats have the primary single, but lack the secondary single. Furthermore, where there is the great meaning of essence, there will be characteristic and function; where there is the great meaning of characteristic, there will be essence and function; where there is the great meaning of function, there will be essence and characteristic. These three greats, as long as there is the primary single, also have the secondary single, without abandoning one another." The remaining various characteristics will be naturally clarified in the concluding section on resolving the dhāraṇī.

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釋摩訶衍論 — Classical Chinese