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Source: pramana-mt · Machine translation by Gemini 3.8 Flash (2026-10-21) of in.bauddha.taisho.1790 · Machine output without human authorship: no copyright is claimed (CC0 1.0). The original text keeps its own…

1 — 76 parts

Text

1.1

Composed by the Śramaṇa Fazang of Ximing Temple.

In intending to explain this sūtra, there are ten divisions of analysis: first, the causes for the arising of the teaching; second, the subsumption under piṭakas and divisions; third, clarifying the distinctions among the teachings; fourth, the capacities addressed by the teaching; fifth, the essence of the teaching as expressive signifier; sixth, the doctrine and purpose as expressed signified; seventh, explaining the title of the sūtra; eighth, the lineage of texts and translation; ninth, the scope and bounds of the doctrinal principles; tenth, commentary following the text.

1.3

First, as for the causes for the arising of the teaching, there is first the general and then the specific.

1.4

Generally speaking, it refers to the one great matter, as the Lotus Sūtra says: "The Tathāgata appears in the world solely for the causes and conditions of one great matter, that is, to open, disclose, enlighten to, and enter into the vision and knowledge of the Buddha." In explanation, it means the Buddha's intention is to confer upon sentient beings that which he himself has attained as his fundamental intention.

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Second, as for the specific clarification, it means that the arising of all sacred teachings must rely on conditions, and conditions are manifold, exceeding in number the count of dust motes. The Dazhidulun says: "Just as Mount Sumeru is not shaken without cause and condition, nor by slight cause and condition, the arising of the teaching of Prajñā is also like this." It is extensively explained as in that text. Now, in specifically clarifying this sūtra, ten meanings are briefly revealed: first, conforming to antiquity; second, fulfilling vows; third, responding to the capacity of beings; fourth, destroying evil; fifth, turning back the heterodox; sixth, eliminating attachments; seventh, answering questions; eighth, removing doubts; ninth, revealing the real; tenth, accomplishing benefit.
First, conforming to antiquity: as the text below says, "The Buddhas of the past also atop this mountain peak expounded the five dharmas, the three natures, the eight consciousnesses, the twofold emptiness, and that which is realized within one's own mind; I also do the same as they. Thus one knows that the Buddhas of the future will also expound in this same way. This is just like the great king's highway, traversed together throughout the three periods of time."
Second, fulfilling vows: the Buddha in the past saw ancient Buddhas expounding the Dharma of inner realization, and thereupon established a vow; now having already attained Buddhahood, to repay and fulfill his fundamental vow, he also expounds this Dharma. The text below says: "The Buddha told Mahāmati, 'Due to the power of the Tathāgata's fundamental vow, I shall expound it for you.'"
Third, responding to the capacity of beings: all the bodhisattvas as well as the yakṣas and others in this city whose faculties were mature and suitable to hear [the Dharma], evoked from above the Tathāgata to expound the Dharma in response to their capacities, as expounded below in King Rāvaṇa's Chapter on Entreaty.
Fourth, destroying evil: in order to destroy the virulent and evil minds of the rākṣasas and the like, and to cut off killing living beings, eating meat, and so forth, as expounded in that chapter.
Fifth, turning back the heterodox: in order to refute the various non-Buddhists of the four doctrines and so forth, causing their heterodox attachments to be forever exhausted and making them return to right view, as extensively expounded below.
Sixth, eliminating attachments: in order to refute the views of attachment to dharmas held by the two vehicles, and even to cause those of the two vehicles of determined lineage to also turn toward unexcelled great bodhi, fully as expounded below.
Seventh, answering questions: that is, to answer the hundred and eight questions of Mahāmati and others, as well as to answer specific, individual questions following particular matters, all as shown in the text.
Eighth, removing doubts: when bodhisattvas of initial learning hear the profound meanings expounded in the various Mahāyāna sūtras and are not yet able to resolve them clearly, three kinds of doubts arise: first, hearing of ultimate emptiness, they grasp at the nonexistence of cause and effect; second, hearing that the tathāgatagarbha is replete with meritorious qualities, they suspect it is identical to the spiritual self of the non-Buddhists; third, hearing of the grasping and grasped mind and objects, they grasp at the nonexistence of consciousness-only. Now it is clarified that true emptiness certainly does not destroy illusory existence, the inherent qualities of the nature in their entire essence do not obstruct true emptiness, and all false objects manifest from the mind. In order to refute such manifold doubts, it is fully expounded as below.
Ninth, revealing the real: in order to reveal the fundamental, real meaning of the Mahāyāna—namely, the five dharmas, three natures, eight consciousnesses, and twofold emptiness—none of which are not established upon the tathāgatagarbha of one's own mind, serving as the basis for those who study the Mahāyāna to give rise to right view, whereby right faith and right practice are accomplished, all as expounded below.
Tenth, accomplishing benefit: to cause all bodhisattvas, starting from right faith and culminating in right realization, to sever obstructions and attain the fruition, sitting upon the jeweled lotus flower and accomplishing the supreme, correct enlightenment. It is briefly clarified that due to these ten kinds of causes and conditions, this teaching was caused to arise.

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Second, clarifying the subsumption under piṭakas and divisions: since the teaching has already arisen, next we discern by which piṭaka this teaching is gathered. Three meanings are briefly discerned: first, in terms of the three piṭakas; second, in terms of the two piṭakas; third, in terms of the twelve divisions.

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First, in terms of the three piṭakas: first, sūtra, here called "tallying scripture" (qijing), meaning tallying with principle and tallying with capacity. Tallying scripture is itself the piṭaka, a name established by appositional compound (karmadhāraya). Second, vinaya, here called "subduing" (tiaofu), meaning training the three karmic activities and subduing evil conduct. The piṭaka of subduing is a name established by dependent compound (tatpuruṣa). Third, abhidharma, here called "matching dharma" (duifa), meaning selecting the wondrous principle and clearly confronting wisdom. The piṭaka of matching dharma is a name established by dependent compound. Second, clarifying what subsumes it: among these three, it is correctly subsumed only by the sūtra piṭaka, because in the Nirvāṇa [Sūtra], from the beginning "Thus [have I heard]" to the end "faithfully practiced," it is exclusively sūtra. Or it is also gathered under the abhidharma piṭaka, because the Yogācārabhūmi says: "The World-Honoured One himself repeatedly examined and investigated, clarifying the characteristics of dharmas, which constitutes the mātṛkā." Mātṛkā is translated here as "fundamental matrix," which is an alternative name for abhidharma. Since this sūtra contains questions, answers, and analytical investigations, one knows that it is also subsumed by the abhidharma piṭaka. If based on the prohibition of liquor and the complete regulation of mental conduct, it also has the meaning of subduing (vinaya); this explanation should be known.

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Second, clarifying the subsumption under the two piṭakas: this means that the preceding three piṭakas apply generally to both the Mahāyāna and the Hīnayāna. The Mahāyānasaṃgraha says: "Due to the distinction between the higher and lower vehicles, the two piṭakas of Bodhisattva and Śrāvaka are established." Because those pratyekabuddhas who rely on teaching also awaken to the path supported by voice, they are both included under the Śrāvakapiṭaka; as for those who do not rely on teaching, they attain the fruit solely through reflection and cultivation, and thus no separate piṭaka is established [for them], which is why in that treatise a Pratyekabuddhapiṭaka is not established. Furthermore, in terms of the principle and fruition realized and attained, they do not differ from the śrāvakas, and therefore only two piṭakas are established. Furthermore, based on their teachings and practices differing slightly from the Śrāvakapiṭaka, a separate piṭaka is also established, as in the Puchaosanmei jing and the Ru dacheng lun, where the three vehicles are called three piṭakas. Now this sūtra is gathered solely under the Bodhisattva[piṭaka]. Below it also expounds the various Hīnayāna meanings, which should be known as concurrent inclusion.

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Third, as for which of the twelve divisions subsumes it: perhaps only one division, because in the Yogācārabhūmi only the vaipulya division is the Bodhisattvapiṭaka, while the rest are retinue śrāvakas. Or it is subsumed under three divisions, namely vaipulya, marvelous dharmas (adbhutadharma), and prophecy (vyākaraṇa), the remaining nine being Hīnayāna, as expounded in the Lotus Sūtra. Or it is subsumed under nine divisions: excluding treatises (upadeśa), nidāna, and avadāna, the remaining nine are Mahāyāna, as expounded in the third fascicle of the Nirvāṇa [Sūtra]. Or it is fully subsumed under all twelve divisions, meaning that within the Mahāyāna it inherently possesses the twelve. Or it is not subsumed under the twelve, because the Hīnayāna also possesses the twelve, and they do not subsume this, as the Lotus Sūtra says: "Upholding the twelve divisions is not yet considered difficult; having faith in and accepting this sūtra, that is indeed difficult." Or it is entirely ungrasped by the Mahāyāna's three piṭakas and twelve divisions, because the principle transcends beyond words, wherefore the sūtra says: "Verbal discourse is separately applied, whereas the real is free from letters." And it also says: "Between the two nights, not a single word was spoken." Because words are immediately non-words, in subsumption there is nothing subsumed.

1.10

Third, clarifying the distinctions among the teachings: since the eastward transmission of the Buddhadharma, the masters of this land have divided the teachings and founded schools with tangled and chaotic differences, difficult to detail exhaustively; the differences expounded by the various masters of the Western Region are all as expounded in the Record of the Avataṃsaka. If based on the doctrine of this sūtra and universally encompassing the various teachings, their categorization and subsumption are either fourfold or fivefold. For now we discern four: first, the School of Characteristics of Existence; second, the School of Signlessness; third, the School of Dharma Characteristics; fourth, the School of True Reality. In explaining these four schools, six meanings are briefly used:
First, in terms of the enumeration of dharmas: the first school establishes seventy-five dharmas, grasping real dharmas conditioned and unconditioned, as expounded in the Hīnayāna; the second refutes the characteristics of dharmas established by that former school, sweeping them away completely into emptiness, with the nature being nonexistent, the true principle of twofold emptiness cutting off both characteristics and conceptualization, as in sūtras such as the Prajñā and treatises such as the Madhyamaka; within the School of Dharma Characteristics, the three natures, three non-natures, and the hundred dharmas of conditioned and unconditioned, matter, mind, and so forth are established, all established relying on the mind of consciousness, as expounded in the Saṃdhinirmocana Sūtra, Yogācārabhūmi, and other treatises; the School of True Reality integrates the characteristics of dharmas established in the former teachings, none of which are not manifested conforming to reality through the dependent origination of the tathāgatagarbha, like gold made into adornments, as expounded in this Laṅkāvatāra, the Ghanavyūha Sūtra, and other sūtras, and the Awakening of Faith, the Ratnagotravibhāga, and other treatises.
Second, in terms of mind and consciousness: the first school only expounds six consciousnesses; the second, the School of Signlessness, clarifies that the six consciousnesses are empty, establishing no others separately; the third, the School of Dharma Characteristics, establishes eight consciousnesses, yet they are all arising and ceasing, differing from the true nature; the fourth, the School of True Reality, clarifies that the aforementioned eight consciousnesses are all formed by the tathāgatagarbha in accordance with conditions, being both arising and ceasing and non-arising and non-ceasing, nature and characteristics mutually interpenetrating and harmoniously fused without obstruction, each as clarified in the sūtras and treatises of its own category.
Third, regarding the dharmas of dependent origination: the first school speaks of existence; the second speaks of emptiness; the third of both emptiness and existence, meaning the parikalpita is empty and the paratantra is existent; the fourth is neither empty nor existent, meaning because characteristics are entirely exhausted it is not existent, and because the nature does not obstruct conditions it is not empty, principle and phenomena both harmonized, the two extremes equally tranquil, not hindering a single flavor while the two truths remain vividly apparent.
Fourth, in terms of turning from the small: in the first school, all of the two vehicles universally do not attain Buddhahood; in the second school, those of determined lineage of the two vehicles also do not attain Buddhahood, while among those of undetermined lineage, those who have already entered the path of seeing do not turn their minds, whereas from the stages below this there can be a turning of the mind to enter the bodhisattva path; in the third school, those of determined lineage do not turn, while those of undetermined lineage up to the arhats are all permitted to turn their minds and enter the great; in the fourth school, those of both determined and undetermined lineages all universally turn, meaning that those of determined lineage must enter nirvāṇa and only then turn, while those of undetermined lineage turn in this very lifetime.
Fifth, in terms of the vehicles: the first school posits only three and no one; the second school posits both three and one, meaning three explicit and one esoteric (the text for the third school is missing); the fourth school posits only one and no three, meaning that the one vehicle is ultimate and all attain Buddhahood.
Sixth, in terms of the holders of the teaching: the first school is held by treatise masters such as Dharmatrāta; the second is held by Nāgārjuna, Āryadeva, and others; the third is held by Asaṅga, Vasubandhu, and others; the fourth is held by Aśvaghoṣa, Sāramati, and others. There are further other schools and other meanings, extensively as expounded in the Record of the Avataṃsaka. Among the above four, this sūtra is what is expounded in the fourth; broadly speaking it also possesses the previous ones, which can be seen by considering accordingly.

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Fourth, the capacities addressed by the teaching. Herein there are two: first, discerning the capacities; second, selecting the vessels.

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First, as both this sūtra and others explain, sentient beings have differences among five lineages: first, the bodhisattva lineage; second, the pratyekabuddha lineage; third, the śrāvaka lineage; fourth, the lineage undetermined among the above three vehicles; fifth, the lineage definitively devoid of the three vehicles. If relying on the provisional teaching of the Mahāyāna, there are two meanings: First, among these five, only the bodhisattva lineage and the undetermined lineage are what this [teaching] is intended for; the rest are not suitable vessels, because their lineages are each fixed. Second, it is also incidentally for them, causing each to gain benefit at their own stage, yet ultimately they cannot attain the benefit of entering the Mahāyāna. If relying on the definitive teaching of the Mahāyāna, there are three meanings: First, those presently addressed, namely the bodhisattva lineage and the undetermined lineage. Second, those addressed through rebirth, meaning that those of the two vehicles of determined lineage must enter nirvāṇa and afterward receive a body of transformation before entering the Mahāyāna, as in the case of a srotāpanna taking eighty thousand kalpas and up to a pratyekabuddha taking ten thousand kalpas, as explained in the Nirvāṇa [Sūtra]. Furthermore, the Lotus [Sūtra] states: "Although that person conceives the thought of extinction and enters nirvāṇa, yet in that land they seek the Buddha's wisdom," and so forth. The Mahāprajñāpāramitopadeśa states: "There is a wondrous pure land that transcends the three realms, into which arhats will be born." That treatise also cites this text. Third, those addressed from afar, meaning that sentient beings without lineage have heavy obstacles and difficulty in entering, yet since they possess the Buddha-nature, after a long time they will eventually enter into this Dharma, as explained in the Buddha-Nature Treatise and the Ratnagotravibhāga. Furthermore, in the Nirvāṇa [Sūtra] it is said: "All who have minds possess the Buddha-nature," and so forth. Therefore, all five lineages are what [this teaching] is intended for, because all will certainly attain great bodhi.

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Second, concerning discerning their capacity: although they have the lineage, yet due to differences in karmic obstacles that arise at present, with respect to the Dharma of this vehicle there are vessels and non-vessels. Among them, the non-vessels are of five kinds: First, having no faith. That is to say, they do not even believe that there are future karmic fruits, and consequently they create evil karma extensively, let alone believe in bodhi and nirvāṇa; these are difficult [to convert and are] non-vessels. Second, attachment to existence. That is to say, they know of karmic fruits and do not commit evil deeds, cultivating various good qualities to seek human and heavenly retribution; they take pleasure in and cling to the three realms of existence without seeking transcendence, and hence are also non-vessels. Third, seeking errantly. That is to say, although they seek transcendence, they seek liberation through the erroneous views of non-Buddhists; harboring dogmatic views, their faculties are not yet mature, and these too are non-vessels. Fourth, seeking what is inferior. That is to say, although they abandon non-Buddhists and seek the two vehicles, if their faculties are not yet mature, they are also not its vessels. Fifth, seeking mistakenly. That is to say, although they study the Mahāyāna, they do not understand true emptiness and falsely seize upon annihilationism, or they cling to dependent origination as existing and seek that nature's emptiness; they reject and do not accept this completely harmonious and unimpeded Dharma, thereby becoming non-vessels.

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Next, discerning the vessels of the Dharma: there are also five levels. First, vessels of realization, meaning great bodhisattvas who, upon hearing this Dharma, immediately realize and enter it. Second, vessels of practice, meaning bodhisattvas prior to the stages who contemplate this true Dharma in order to accomplish correct practice. Third, vessels of understanding, meaning initial-mind bodhisattvas who, relying on this true Dharma and according with principle, give rise to understanding in order to accomplish correct view, and relying on this initiate practice and quickly achieve great benefit. Fourth, vessels of faith, meaning those who, relying on this Dharma, give rise to pure faith and generate the bodhicitta; not seeking fame or gain, they directly incline toward it, receiving, upholding, grasping, practicing understanding, and practicing conduct; they too may become vessels. In the Śrīmālādevī Sūtra there are three kinds of correct wisdom: first, knowledge as it is, which corresponds to this vessel of realization; second, wisdom conforming to the Dharma, which corresponds to this vessel of understanding and practice; third, wisdom looking up to expedient means, which corresponds to this vessel of faith, where it says: "This is known only to the Buddha, not my domain," and one should simply have faith and incline toward it, which is the same as this. Fifth, comprehensive vessels, meaning that the former five kinds of non-vessels, as their faculties mature, will all certainly be able to enter into this Dharma.

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Fifth, concerning the expressive teaching-essence: broadly discussing the teaching-essence, ten gates are briefly distinguished: first, the gate of expressive names and sentences; second, the gate of vocal sound expressing and manifesting; third, the gate of combining sounds and names in expression; fourth, the gate of transcending both sounds and names; fifth, the gate of completely subsuming what is expressed; sixth, the gate of pervasively encompassing all dharmas; seventh, the gate of dependent origination being consciousness-only; eighth, the gate of returning conditions to true reality; ninth, the gate of non-obstruction between nature and characteristics; tenth, the gate of perfect luminosity possessing all virtues.

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First, regarding expressive names and sentences: from the perspective of the Hīnayāna, in the *Vibhāṣā-śāstra*, the sequential arrangement of names, sentences, phonemes, and so forth is also taken as the expressive teaching-essence. From the perspective of the Mahāyāna, in sūtras such as the *Vimalakīrti*, words and letters are also taken as the expressive manifestation; in this sūtra below, in accordance with characteristics, it is likewise so. The *Vijñaptimātratāsiddhi* states: "Names express intrinsic nature, sentences express differences. Letters are syllables, serving as the basis for both." One should understand by taking this as the standard of explanation.

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Second, regarding vocal sound expressing and manifesting: if in the Hīnayāna, relying on the *Jñānaprasthāna*, the twelve divisions of scriptures take the Buddha's vocal sound, spoken words, and paths of speech as their nature, while names, sentences, phonemes, and so forth manifest the functions of the Buddha's teaching. If in the Mahāyāna, names and sentences are nominally established on the basis of sound and have no separate essential nature, therefore vocal sound alone is taken as their nature. The *Vimalakīrti Sūtra* states: "Taking vocal sound as Buddha-work."

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Third, the gate of combining sounds and names in expression: if in the Hīnayāna, due to the previous two explanations, the various masters combined them into this third proposition. If relying on the Mahāyāna, in the *Daśabhūmika-śāstra*, the speaker speaks by means of two things and the listener hears by means of two things, namely vocal sound and names and sentences; the ear-consciousness hears the sound, and the simultaneous mental consciousness grasps and understands the names and sentences. Furthermore, the *Vimalakīrti* states: "The vocal sounds, speech, and letters of the Buddhas accomplish Buddha-work."

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Fourth, regarding transcending both sounds and names: this meaning does not exist in the Hīnayāna, because their clinging to dharmas does not revert to emptiness. If in the Mahāyāna, vocal sounds and written letters are empty in their very characteristics; because they are nonexistent, though expounding the Dharma all day long, one has never expounded it. A sūtra states: "He who expounds the Dharma neither speaks nor indicates"; another states: "Expounding like an illusion, and so forth." Truly, because an exposition without exposition is an exposition like an illusion, the first three propositions reveal this; and exposition being immediately no-exposition, though expounded its nature is empty, this fourth proposition reveals it. Combining these four propositions makes one teaching-essence; therefore, free from existence and free from nonexistence, it completely transcends conventional conceptualization. This is called the true teaching-essence of the Mahāyāna.

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Fifth, regarding completely subsuming what is expressed: the *Yogācārabhūmi-śāstra* states: "The essence of the sūtras is briefly of two kinds: first, the text; second, the meaning. The text is that upon which [the meaning] relies, and the meaning is that which relies. Both of these are the nature of the knowable." The explanation says: Because the meaning is revealed through the text, it is said that what relies is empty of nature like an illusion, which should be understood according to the preceding.

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Sixth, regarding pervasively encompassing all dharmas: it is not only by means of these sounds, names, and meanings, but it also pervasively encompasses forms, scents, tastes, tangibles, and silence, which all together constitute expressive manifestation, as in the raising of eyebrows and moving of eyes mentioned below. And as the *Vimalakīrti* states: "None of the deportments and actions of the Buddhas are not Buddha-work; smelling fragrance and eating food both yield samādhi." The unobstructedness of nature-emptiness and illusory existence should be understood according to the preceding.

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Seventh, regarding dependent origination being consciousness-only: all of the teachings expounded above are nothing other than manifestations of consciousness-only; therefore, they all take vijñaptimātra as their essence. However, there are two meanings: first, in terms of the existence or nonexistence of the archetype and reflection; second, the mutual subsumption of speaker and hearer. Regarding the former, there are four propositions: First, archetype only and no reflection, as taught in the Hīnayāna: there is only what is external to the mind, and no consciousness-only. This is established by the treatise master Dharmatrāta. Second, both archetype and reflection exist: through the sovereign conditioning power of the good roots of sentient beings who hear the Dharma, the causal seeds for benefiting others in the Buddha's mind are triggered, and characteristics of text and meaning arise upon the Buddha's wisdom, which is called the archetype-characteristic teaching; through the sovereign conditioning power of this teaching of the Buddha, the contaminated and uncontaminated seeds of the hearers are triggered, and characteristics of text and meaning arise upon the consciousness of the hearers, serving as the reflection-characteristic teaching. Therefore, the archetype is outside the mind and the reflection is inside the mind, because this school accepts that the Buddha's forms, sounds, and various virtues exist outside the minds of sentient beings. Treatise masters such as Dharmapāla all establish this meaning. Third, reflection only and no archetype: separated from the minds of sentient beings, the Buddha-fruit consists solely of suchness and the wisdom of suchness; through the sovereign conditioning power of great compassion and great vows, the forms and sounds of the Buddha expounding the Dharma manifest within the minds of those transformed sentient beings whose faculties have matured; there are no forms, sounds, or virtues of the Tathāgata outside the mind. Treatise masters such as Nāgasena and Sāramati both establish this meaning. Fourth, neither archetype nor reflection: the reflection manifested within the mind has no essence apart from the mind; therefore, both archetype and reflection are completely nonexistent. Nāgārjuna and Āryadeva mostly establish this meaning. Second, regarding the mutual subsumption of speaker and hearer, there are also four propositions: First, the sentient beings who are transformed have no separate intrinsic nature. Taking the tathāgatagarbha as the nature of sentient beings, the Buddha's wisdom realizes this as its own nature; therefore, sentient beings in their entire essence are manifested within the Buddha's wisdom. The second fascicle of the Buddha-Nature Treatise, in the "Chapter on the Tathāgatagarbha," states: "All sentient beings are entirely within the Tathāgata's wisdom, and therefore it is called garbha. Because the wisdom of suchness accords with the realm of suchness, absolutely no sentient beings go beyond the realm of suchness, and all are embraced and sustained by the Tathāgata; therefore, the sentient beings who are contained are called the tathāgatagarbha." The explanation says: From this, one should know that the sentient beings who are transformed in their entire essence reside completely within the Buddha's wisdom, let alone the expounded teaching; therefore, it takes only the Buddha's mind as its essence. Second, the Buddhas who are capable of transforming have no separate intrinsic nature. The wisdom that realizes the truth is of one taste with the truth; the delusions of sentient beings take the truth as their nature; thus the Buddha's essence is within the minds of sentient beings, giving rise to function on the basis of essence. Since the Buddha's form, sound, and so forth arise from the essence of the sentient beings' minds, they remain within the dependently arisen minds of sentient beings; therefore, such matters as the Buddhas' forms and sounds are still matters within the minds of sentient beings, let alone the spoken teachings; therefore, everything is consciousness-only of sentient beings. Third, because the former two meanings are not separated, they manifest together without obstruction. That is to say, sentient beings within the Buddha's mind listen to the Buddha expounding the Dharma within the sentient beings' minds, and the Buddha within the sentient beings' minds expounds the Dharma for the sentient beings within the Buddha's mind; therefore, they completely subsume each other, each without obstruction. Fourth, the Buddha being only the mind of sentient beings, the characteristics of the Buddha are exhausted; sentient beings being only the mind of the Buddha, the characteristics of sentient beings are exhausted. Since both aspects cancel each other out and both speaker and hearer disappear, what teaching-essence could there be? Combining the above four propositions into a single matter: wholly this and wholly that, immediately existent and immediately nonexistent, unobstructed and unimpeded—one can understand this through contemplation.

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Eighth, regarding returning characteristics to nature: because false conceptualization is immediately empty, dependent origination has no intrinsic nature. Relying on this meaning, sūtras say that all dharmas are immediately tathatā. It also says: "When the nature of words is transcended, this is liberation." Because illusory characteristics never fail to be exhausted, and the true nature never fails to be manifest, therefore, though speaking all day long, one has never spoken.

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Ninth, the gate of the interpenetration of nature and characteristics: the exhaustion of illusory characteristics does not hinder their subsistence, and the manifestation of the true nature does not obstruct its functioning; thus, characteristics are immediately the true without characteristics being destroyed, and the true is immediately characteristics without the true being altered. Nature and characteristics are both fused, two and yet non-dual. A sūtra states: "Sentient beings are immediately the dharmakāya, and the dharmakāya is immediately sentient beings; dharmakāya and sentient beings are one in meaning and different in name." However, the purport of their being one in meaning should be deeply contemplated.

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Tenth, the gate of perfect luminosity without obstruction: first unfolding, and then unifying.

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Regarding unfolding: a single teaching dharma is unfolded into two gates: first, the equality of the true nature; second, the distinction of illusory characteristics. Its true nature has two meanings: first, the meaning of according with conditions; second, the meaning of remaining unchanging. A sūtra states: "Without being defiled, it is defiled; being defiled, it is undefiled." These are the two meanings. Its illusory characteristics also have two meanings: first, the meaning of non-subsistence; second, the meaning of non-destruction. Sūtras state: "All dharmas are nonexistent, yet such worlds exist," and "That which is not a world is called a world," and so forth; these are this meaning.

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Second, concerning the combination: it also has two levels. First, combining the meaning of following conditions within truth with the meaning of non-destruction within characteristics makes one meaning, which is that truth is not different from the conventional; combining the meaning of changelessness within truth with the meaning of non-subsistence within characteristics makes one meaning, which is that the conventional is not different from truth. Second, the meaning of changelessness within truth and the meaning of non-destruction within characteristics, because truth opposes the conventional, constitutes the meaning of non-oneness; the meaning of following conditions within truth and the meaning of non-subsistence within characteristics, because the conventional opposes truth, constitutes the meaning of non-oneness. Because following conditions within truth has never undergone change, that is, the nature does not change while there is nothing that does not follow conditions, and following conditions it does not change, it is of one flavor without duality; also because subsistence and extinction within characteristics are non-dual, it causes truth and the conventional to be both one and different, as well as neither one nor different—reflecting upon this, it can be seen. The flavor of the Mahāyāna Dharma and its intent reside herein.

1.28

Sixth, regarding the doctrine and purport of what is expressed: that which speech indicates is called the doctrine; that to which the doctrine tends is called the purport. Thoroughly analyzing the doctrine and purport of this sūtra, there are ten: first, or stating non-doctrine; second, or solely imaginary thought; third, or the noble wisdom of self-realization; fourth, or stating one mind; fifth, or opening the two truths; sixth, the meanings of the three unequaled things; seventh, or taking the doctrinal meanings of the four gates; eighth, or taking the comparative meanings of the five gates; ninth, the unimpededness of establishing and refuting; tenth, the mastery of the explicit and esoteric.

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First, as for non-doctrine: this means discerning that the natures and characteristics of all dharmas are perfectly interfused, and the paths of mind and speech are severed; since there is nothing to establish, a doctrine cannot be distinguished. The sūtra says: for one who holds that 'all dharmas are unproduced,' no thesis should be established, because in a five-part debate [a thesis] incurs many faults; therefore, it takes non-doctrine as its doctrine. Not accepting even this statement is the purport.

1.30

Second, as for taking imaginary thought as the doctrine: it is because imaginary thought has two meanings: first, disease; second, medicine. 'Disease' refers to clinging views; being merely false and imaginary thoughts, they are what is to be countered, and hence are disease. 'Medicine' refers to the Buddha saying to sentient beings: 'The views of existence and nonexistence you give rise to are all imaginary thought.' Sentient beings, having heard this, immediately depart from those views, and hence it is medicine. It is solely through the Buddha speaking of imaginary thought that the disease of imaginary thought is in turn cured; therefore, the text of the entire sūtra is explained solely through the two characters 'imaginary thought.' Because whenever a false thought arises it is simply imaginary thought, if one consequently brings false thoughts to cessation, one then arrives at the locus of this sūtra; thus it is taken as the doctrine. Therefore, taking imaginary thought as the doctrine, the exhaustion of the imaginary is the purport.

1.31

Third, as for taking the noble wisdom of self-realization as the doctrine: it is not merely realizing that all dharmas are solely one's own mind and are entirely equal, but also realizing that the very substance of this realizing wisdom is of one flavor like reality, wondrously transcending the apprehending and the apprehended, and free from the realizer and what is realized. Hence it says below: 'There is no Buddha and no nirvāṇa, far removed from the realizer and the realized.' Realization resides in the initial mind and reaches fullness in the Buddha fruit, which is thoroughly explained in the sūtra text; therefore, it is taken as the doctrine. Thus, raising realization is the doctrine, and the vanishing of realization is the purport.

1.32

Fourth, as for stating one mind as the doctrine: this is because it discerns that all dharmas are manifested by the mind. That is to say, latent impressions churn internally, the winds of deluded objects arise, and blowing against the ocean of mind, ten thousand kinds of billows and waves are, without exception, manifested by the mind. Although what is stated below has many gates, none fail to reveal this meaning of mind-only; hence it is taken as the doctrine. Thus, putting forward mind-only is the doctrine, and the exhaustion of mind is the purport. As it says below: 'A mental measure without mind, I declare to be the mental measure.'

1.33

Fifth, taking the two truths as the doctrine: this means unfolding the aforementioned one mind into the two truths. That is, the distinction of mental characteristics, the dependent origination of defilement and purity, and the division between ordinary and sage are treated from the standpoint of the conventional truth; the equality of the substance of mind, the exhaustion of the characteristics of defilement and purity, and being of one flavor without duality is named the ultimate truth. Herein, the mutual relation between truth and the conventional has five meanings: first, the meaning of mutual contradiction; second, the meaning of mutual injury; third, the meaning of mutual accordance; fourth, the meaning of mutual completion; fifth, the meaning of unimpededness. First, this means speaking of truth contradicts the conventional, because it contradicts the arising and ceasing of the conventional; according with the conventional contradicts truth, because it opposes the one flavor of truth. Just as still water and moving waves must by principle contradict each other; if it were not so, the two truths would be mixed and confused. This is the gate of non-oneness. Second, mutual injury means that not only do the two principles contradict each other, but they also mutually deprive each other of their substance. That is, it requires the vanishing of the conventional to its end for the true nature to be manifested; it also requires the covering of the true to conceal it for conventional characteristics to be established. Just as when water is taken up, no waves remain unextinguished; when waves are grasped, no water is left over. Their entire substances mutually deprive one another, and only then are the two truths established. If it were not so, then the separate substances of the two truths would not form non-oneness. This is the gate of non-oneness within non-difference. Third, mutual accordance means that this truth that exhausts the conventional must not impede the establishment of the conventional, because truth is not an annihilatory emptiness; this conventional that covers the true must not impede the manifestation of the true, because the conventional is an illusory phantasm. Just as the water that exhausts the waves definitely does not impede waves, because water is not wood or stone; the waves that stir the water must not conceal the water, because waves are empty and without substance. If it were not so, each would deviate from its fundamental position, and the two truths would not be established. The above is the gate of non-difference within non-oneness. Fourth, mutual completion means not merely that their mutual accordance prevents them from contradicting one another, but that their entire substances mutually join together so that each can be accomplished. That is, because truth is the real principle, it definitely does not oppose conditions: its entire substance conceals itself in accordance [with conditions] to become the conventional; because the conventional is phenomenal and empty, it definitely does not contradict the principle: its entire substance exhausts its characteristics to manifest the true. Just as empty waves gather water to be formed, and water thoroughly penetrates the characteristics of the waves, so that there are no waves that are not water; forming waves is what is called water, so that the waves thoroughly penetrate the substance of water, and there is no water that is not waves. Motion and stillness mutually penetrate, and the two truths are doubly established. If it were not so, principle and phenomena would not be interfused, and both truths would be ruined. This is the gate of non-difference. Fifth, unimpededness combines what is stated in the preceding four phrases into one unimpeded dharma realm. Therefore, being identical with the true is being identical with the conventional, being identical with contradiction is being identical with accordance, and being identical with completion is being identical with destruction; perfectly interfused and sovereign, they appear simultaneously, illuminated by noble wisdom and seen頓 instantaneously without impediment—this is called the extremely profound characteristic of the two truths. The sūtra's intent resides herein, and hence it is taken as the doctrine; contemplating this and perfecting practice is taken as the purport.

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Sixth, taking the meanings of the three unequaled things as the doctrine and purport: first, the unsurpassed object; second, the unequaled practice; third, the unequaled fruit. The first refers to the object of contemplation of the aforementioned two truths, based on which practices such as compassion and wisdom are perfected, and when practice is fulfilled to the ultimate, the fruit of wisdom and severance is attained. As explained in the ten superior meanings of the Mahāyānasaṃgraha, the treatise master gathered them into these three, saying: the first two superiorities are the unequaled object, because the support of the knowable is the eighth consciousness, and the characteristics of the knowable are the three natures, both being what is contemplated; the next six superiorities are the unequaled practice, because contemplation through the four investigations, the six perfections, the ten stages, and the three trainings are all correct practices; the final two superiorities are the unequaled fruit, because that fruit is bodhi, and the severance of that fruit is nirvāṇa, both being what is attained. Now, what is analyzed throughout this sūtra does not go beyond these three, and so it likewise takes them as doctrine and purport.

1.35

Seventh, taking the doctrinal meanings of the four gates as the doctrine and purport: first, the five dharmas; second, the three natures; third, the eight consciousnesses; fourth, the twofold emptiness. The first means that the minds and objects of ordinary persons and sages, according with conditions, constitute the five [dharmas]; examining their actual reality, they do not depart from the three natures; that upon which the three natures depend is solely the eight consciousnesses; only when the meaning of the eight consciousnesses is established is the twofold emptiness revealed. Or alternatively, one establishes the various consciousnesses based on the nature of emptiness, bundles the eight consciousnesses to form the three natures, and unfolds the three natures to form the five dharmas—this is giving rise to the branches based on the root. The division between ordinary and sage does not depart from the twofold emptiness, whose nature is solely of one flavor. Therefore, with respect to these four meanings, if one contemplates any single gate according to capacity, faith arises, understanding is produced, practice is perfected, and the fruit is attained; or two, or three, up to possessing all four, opening and combining without impediment to accomplish right view. The dharma characteristics of the Mahāyāna do not exceed these; this sūtra explains them extensively, and hence they are taken as the doctrine. Other meanings will be analyzed when reaching the text.

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Eighth, taking the comparison of the five gates as the doctrine and purport: first, the comparison of teaching and meaning: setting forth the teaching is the doctrine, taking the meaning is the purport, because it must cause one to seek the teaching and grasp its meaning. Second, the comparison of principle and phenomena: regarding phenomenal characteristics of dependent origination within the meaning, the intent is to cause one to enter into the true nature. Third, the comparison of object and practice: speaking of the objects of the ultimate and conventional truths, the intent is to cause the perfection of non-dual correct practice. Fourth, the comparison of inferential and direct realization: within practice, it immediately explains the sequential practices before the stages, with the intent of deep realization upon entering the stages. Fifth, the comparison of cause and fruit: that is, causing bodhisattvas to accord with and practice the myriad practices, causing them to accomplish the bodhi of the Buddha fruit. These ten matters in five pairs above are entirely complete throughout this whole work, and hence they serve as the doctrine and purport.

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Ninth, the unimpededness of establishing and refuting: what this sūtra refutes roughly has three positions: first, heterodox non-Buddhists of wrong views; second, the two vehicles who cling to dharmas; third, bodhisattvas of mistaken understanding. As for the non-Buddhists, referring to the six masters up to the ninety-five varieties, it investigates and refutes them all with principle according to their capacities, striving to make them abandon the heterodox and return to the correct, as can be known from the sūtra. Second, the two divisions of the two vehicles up to the eighteen [schools], it likewise refutes their attachments in accordance with this, striving to make them abandon the small and return to the great, as is also clear in the text. Third, bodhisattvas of mistaken understanding, who hearing of true emptiness consider it annihilation, hearing of the existence of karma and fruit consider it real and non-empty, and hearing these two teachings consider them to be separate substances; now it imparts the correct principle to them all, causing them to abandon the false and return to the true, as is also clear in the text. What is established is also three: first, ten thousand dharmas are mind-only, generally curing the three diseases; second, solely the one true nature, the dharma of the tathāgatagarbha; third, establishing all dharmas through the unmoved true nature. Or alternatively: first, vanishing phenomena into principle, so that principle manifests while phenomena are not destroyed; second, gathering principle to form phenomena, so that phenomena are established while principle is not concealed; third, the perfect interfusion of principle and phenomena, being two yet non-dual. If this Dharma is established, there is no delusion that is not dispelled, which means establishing has nothing it does not refute. Only when obstacles are exhausted is there realization, which means refuting has nothing it does not establish. Thus, the refuting of establishing and refuting is not refuting; the establishing of refuting and establishing is not establishing; establishing and refuting, mutually depriving each other, both vanish without a basis; the sūtra's intent resides herein, and hence it is taken as the doctrine. Thus, establishing and refuting is the doctrine, and having no basis is the purport.

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Tenth, the gate of the mastery of the explicit and esoteric: those capacities that enter the Dharma are of two kinds: first, pure; second, mixed. For those pure capacities, it directly reveals the dharma substance, causing them to cultivate, realize, and attain the fruit. If for mixed capacities, it uses esoteric words of concealed characteristics, where the speech is also different and the meaning is different, which is called an esoteric intention. As stated below: 'Between the two nights, not a single syllable was spoken'; 'The four kinds of equality: this Buddha is that [Buddha]'; 'The five deeds of immediate retribution realize great bodhi'—such instances are not single. Thus, although teachings have differences between explicit and esoteric, the principle has no distinction of concealment and manifestation, being explicit or esoteric according to capacity. The sūtra reaches eighty-four thousand [teachings]; next, gathering them comprehensively, they still make one hundred and eight phrases; if gathering the branches to return to the root, they are solely the one mind. Suchness is the return of mind to the single nature, not impeding the one hundred and eight from remaining just as they are; speaking them diffusely as eighty-four thousand does not forfeit the equality of the one mind. Truly because root and branches are non-dual and perfectly penetrate without impediment, it takes the explicit and esoteric as the doctrine, and the vanishing of duality as the purport. The doctrine and purport of the profound nature encompasses many avenues; briefly raising ten gates to reveal the meaning of the doctrine and purport of this one work, it is briefly analyzed like this.

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Seventh, explaining the title: it is explained briefly by ten meanings: first, translating the name; second, pointing to the matter; third, revealing the function; fourth, revealing the virtue; fifth, expressing the Dharma; sixth, analyzing the practice; seventh, expressing the profound; eighth, unfolding and explaining; ninth, combining and discerning; tenth, explaining the chapter.

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