大乘法苑義林章 7.11

Fourth, regarding the marks of the fruit arising from the cause: The Mahāyānasaṃgraha and others state one kind of cause. Fascicle six of that treatise states: 'How should entry into the marks of the knowable be seen? Through the perfuming of extensive hearing, whose basis is not subsumed under the ālayavijñāna,' and so forth. It also says: 'By what is one able to enter? By being sustained by the power of roots of goodness,' and so on at length, 'because the perfuming of extensive hearing is of the nature of seeds of the supramundane mind.' This refers to initially cultivating the four superior practices: 1. associating with virtuous friends as the superior condition, 2. hearing the correct Dharma, 3. proper reflection, and 4. practicing as taught. The latter three are internal practices; internal practices must be preceded by the perfuming of extensive hearing, for one of little hearing cannot possibly obtain them. Regarding this seed of extensive hearing, the Cheng weishi lun and other texts have briefly three explanations: 1. Solely newly perfumed: only sāsrava seeds act as the direct cause to directly produce the anāsrava. Although this has been extensively refuted in the Weishi lun, it relies on Yogācārabhūmi, fascicle 52: 'Question: If all impressions subsume all seeds and are further called universally active heavy defilements, from what seeds do supramundane dharmas arise? If one says that they arise taking the seed of the nature of heavy defilements as their seed, that is unreasonable.' Thus it is known that the sāsrava is not the direct cause that directly produces anāsrava dharmas. 2. Solely originally existent: all anāsrava seeds before generating the [bodhi] resolve are called the natural lineage, and after generating the resolve are called the acquired lineage, because perfuming their function causes them to gradually increase. Before the path of seeing, sāsrava hearing and perfuming can produce active manifestations while the anāsrava has not yet arisen; taking these two together is called the roots of goodness conducive to liberation and to definitive penetration. Therefore the Abhidharmasamuccaya-vyākhyā says: 'Although the roots of goodness conducive to definitive penetration are abandoned in the path of cultivation, they are nevertheless established as being subsumed under the truth of the path of anāsrava nature.' Only after the path of seeing do the anāsrava seeds generate active manifestations; before the eighth bhūmi the two kinds arise mixed together; after attaining Buddhahood, all sāsrava wholesome dharmas and the causal anāsrava are both transformed and eliminated, and the fruitional anāsrava arises in perfection. Thus the Nirvāṇa-sūtra says: 'Relinquishing impermanent form, one attains permanent form; feeling, perception, karmic formations, and consciousness are also like this.' Now observing that position, only old seeds produce active manifestations, and active manifestations do not newly perfume seeds at all. This has also been extensively refuted in the Weishi lun. 3. Seeds are of both kinds: originally existent and newly perfumed. Prior to the path of seeing it is the same as the second explanation; after the path of seeing, originally existent anāsrava seeds generate active manifestations, and new active manifestations in turn perfume into new seeds. There are briefly two meanings: the first is transformation through extinction, and the second is transformation into equivalence. As for the meaning of transformation through extinction: just as in the stages of the Mahāyāna from beginningless time, the superior wholesome and anāsrava wholesome seeds of preparation, not having met the conditions, are all only of the lower grade. Prior to the path of seeing, with the sāsrava hearing and perfuming as the superior condition, the lower anāsrava seeds are assisted and gradually caused to increase, reaching the stage of the path of seeing to produce lower active manifestations, which active manifestations in turn perfume lower-grade seeds, with the cultivation of the path of seeing serving as the condition. Reaching the stage of the path of cultivation, in the preceding moment the lower seeds of the path of seeing cease, and the middle seeds of the path of cultivation arise and generate middle active manifestations, which active manifestations in turn perfume middle-grade seeds, with the cultivation of the path of cultivation serving as the condition. Reaching the ultimate stage, in the preceding moment the middle-grade anāsrava seeds cease, and in the subsequent moment the upper-grade anāsrava seeds arise; having no basis [for further perfuming] and the path being perfected, they are no longer perfumed. Originally being of only one grade, the inferior ceases and the superior arises; hence it is called transformation through extinction. Because of subsequent cultivation, the preceding of the same category cannot serve as a cause of the same category to induce a subsequent fruit of the same category; thus, the lower, middle, and upper-grade anāsrava seeds of each successive bhūmi, as well as the lower, middle, and upper-grade sāsrava seeds of superior preparation in each stage, should all be understood accordingly. Reaching the Buddha stage, there is only the perfected upper grade of the anāsrava; the middle and lower anāsrava and all sāsrava are entirely abandoned and ceased, which is why the sūtra speaks of relinquishing impermanent form and so on. As for transformation into equivalence: by nature, seeds all have three grades. Because one initially cultivates the lower, upon reaching the path of seeing, the lower-grade anāsrava seeds produce active manifestations, which in turn perfume lower-grade seeds; without cultivation, they would spontaneously produce the lower. Because of cultivation, upon reaching the path of cultivation, the middle-grade seeds produce middle active manifestations, which in turn perfume middle-grade seeds, and the preceding lower grade is also transformed into the middle; if not cultivated, they would spontaneously produce the middle. Because of cultivation, upon reaching the Buddha stage, the upper-grade seeds produce upper active manifestations; because the path is already perfected and there is nothing to be perfumed, they are no longer perfumed. The middle-grade seeds are all transformed into the upper grade, and the preceding middle and lower seeds no longer continue, becoming equivalent to the subsequent superior; hence it is called transformation into equivalence, which is why the sūtra says that one relinquishes impermanent form and so on. From the viewpoint of its own category, it can be called transformation through extinction; the term 'transformation into equivalence' is used from the viewpoint of other, different categories. Regarding this seed of hearing and perfuming: prior to the path of seeing, sāsrava seeds act directly as the direct cause to produce active manifestations, and active manifestations act as the direct cause to perfume and form seeds in turn. Toward anāsrava seeds and other supramundane dharmas, they serve as the sovereign condition, being sustained by anāsrava seeds. The various sāsrava seeds induce superior karmic maturation, not creating uninterrupted karma, not falling into evil destinies, and so forth. Because sāsrava dharmas assist the anāsrava, supramundane anāsrava active manifestations will arise. After the path of seeing, anāsrava seeds directly serve as the direct cause to produce anāsrava active manifestations, and serve as the sovereign condition for sāsrava dharmas, causing sāsrava goodness to induce the fruit of the ten kings. The various sāsrava wholesome dharmas assist the anāsrava, mutually increasing in clarity to realize the dharma of disjunction, up until the attainment of Buddhahood, where the sāsrava is entirely eliminated and the purely anāsrava remains, with any taking of rebirth relying solely on manifestation. Regarding this perfuming of hearing: prior to the path of seeing, after hearing the Dharma of cognitive wisdom concerning the principles and meanings resembling the Dharma, one repeatedly gives rise to reflection, up to cultivating within equipoise in the four roots of goodness. Reaching the stage of the path of seeing, the realizing cognition arises and perfumes and activates seeds; the active cognition produced and the physical marks manifested serve as the cause of the enjoyment body, and the clarity of the realized principle serves as the cause of the Dharma body. Therefore, the Śrīmālā[-sūtra] says: 'Those who do not doubt the tathāgatagarbha enveloped by the store of immeasurable kleśas also do not doubt the Tathāgata's Dharma body emerged from the envelope of the store of immeasurable kleśas.' Because two causes are cultivated, two bodies are further obtained. The transformation body is generated solely by the perfuming and cooking of great compassion and the power of vows cultivating the preceding two causes. The Suvarṇaprabhāsa says that the first body is manifested relying on the saṃbhogakāya, and the second body is manifested relying on the dharmakāya; because the dharmakāya is without reliance, it is stated to be tathatā and the cognition of tathatā. The great bodhicitta takes roots of goodness as its essence; roots of goodness are precisely the nature of great bodhi. The Mahāprajñāpāramitopadeśa says: 'Both cognition and the locus of cognition are called prajñā.' The 'Bodhisattvabhūmi' says: 'Both bodhi and the abandonment of bodhi are called bodhi; those roots of goodness are precisely the seeds of the perfuming of extensive hearing.' Sūtras such as the Nirvāṇa state: 'There are two kinds of causes: first, the generating cause, like a sprout producing a stem;'

[and] second, the revealing cause (vyaktikāraṇa), like a lamp illuminating an object." The Prajñāpāramitā Sūtra says, "All teachings of the buddhas emerge from this sūtra; all buddhas are born from this sūtra." Vasubandhu's commentary explains: "For the true, it is the revealing cause; it is also the producing cause for the rest. For the teachings of all buddhas alone, merit accomplishes their foremost substance." Bodhi is called the Dharma body; its substance is truly unconditioned. Upholding the sūtra and expounding it are both revealing causes, because the Dharma body of tathatā is obtained through realization as its cause and is not produced by a producing cause. The "rest" refers to the Buddha of the rewarded body adorned with major marks and minor signs and the Buddha of the transformation body with major marks and minor signs; toward these it is a producing cause, because they are produced by a producing cause. Although the ten dharmic practices are all capable of acting as causes, upholding [the sūtra] benefits oneself and expounding it benefits others; based on the preeminence of these two among the ten practices, the rest are omitted in this brief account. As for "upholding the sūtra and expounding it," it is said solely to be the cause because the two kinds of roots of good—being able to uphold and being able to expound—are precisely the cause. Producing causes are of two kinds: first, direct, and second, auxiliary. Upholding and expounding that are sāsrava are distant, auxiliary causes with respect to the enjoyment body, because their natures are contradictory. Upholding and expounding that are anāsrava are direct causes of a buddha, because being anāsrava they are concordant and directly bring it about. Thus, these two producing causes apply to both actual manifestations and seeds. Revealing causes are also like this: first, direct, and second, auxiliary. Among the anāsrava wisdoms, the non-conceptual wisdom is the direct revealing cause with respect to the svabhāvakāya. The various sāsrava wisdoms and the subsequently attained wisdom are auxiliary revealing causes; they are not the seeds, because they are not the heard conditions. This explains how a single cause can obtain two fruits: with respect to its own similar kind it is a producing cause, and with respect to an other, dissimilar kind it is a revealing cause. As for the transformation body, it is also produced by a producing cause. Herein, as for the Dharma body, before the path of seeing, during the stage of entanglement by kleśas, it is called the tathāgatagarbha. Although the two vehicles attain the tathatā of the emptiness of persons, because their cognitive hindrances are not eliminated it does not serve as the support of [buddha] virtues, and is not called the Dharma body. By repeatedly listening, reflecting on, and practicing the causes of compassion and wisdom, from the first bhūmi upward the two hindrances are gradually severed, and serving as the support of virtues it is then called the Dharma body. As stated in the Prajñāpāramitā Sūtra cited previously, on the first bhūmi one attains the equal body, up to the tenth bhūmi where one attains the wondrous-knowledge body, because the World-Honoured One himself explained that these are the Dharma body. Through the ten distinct virtues of the wisdom that realizes that principle, the realized Dharma body is also shown to be tenfold. Up until one attains buddhahood, the two hindrances are completely exhausted, the two wisdoms are fully perfected, and the virtues are complete; therefore, the realized principle-body is manifested in clear purity without any difference, and is uniformly called the Dharma body as well as the svabhāvakāya. Just as when a cataract is removed from the sky and it becomes clear, open, and pure, the sky is not newly created—the Dharma body is also like this. This is called attaining buddhahood through the Dharma body's revealing cause. That is to say, before the path of seeing, by repeatedly listening, reflecting on, and practicing the causes of great wisdom, one causes the strength of the anāsrava seeds to increase. From the first bhūmi upward, they can generate the actual manifestations of the various anāsrava wisdoms; these position-distinctions of these wisdoms are then called the ten bhūmis. Therefore the Mahāyānasaṃgraha says, "The states of the wisdom of the selflessness of dharmas are called bhūmis." After this, bodhisattvas are broadly of two types: there are those who, dreading kleśas, immediately suppress and subdue them so that none arise, receiving from after the first bhūmi onward a body of inconceivable transformation—based on this, the Laṅkāvatāra-sūtra divides the bodhisattvas of the ten bhūmis into three kinds of mind-made bodies. There are also those who only receive transformation upon approaching the culmination of the seventh bhūmi—based on this, the Śrīmālā-sūtra says that the non-learners of the two vehicles and the bodhisattvas who have attained mastery constitute the three kinds of mind-made bodies, because before the seventh bhūmi they do not dread defilements. This is as explained in the "Essay on the Meaning of the Two Kinds of Samsāra." Since the true principle realized is called the ten Dharma bodies, the virtues that realize it are also called the ten enjoyments, because they enjoy the joy of the Dharma. However, in the past as ordinary beings they created the karma of ten kings, so after the first bhūmi they receive the fruit of ten kings. The bodily form transformed by the eighth and the five consciousnesses is sāsrava vipāka, gradually completing the major marks and supernatural powers. Relying on this, the subsequently attained [wisdom] transforms a still more excellent body with marks and signs, which is subsumed under the anāsrava. They are born in various pure lands and adorn the places of awakening (bodhimaṇḍa); at the location of a single body there are two types of transformations, whose appearances resemble each other and to the observer merge into one, collectively named enjoyment. Those who dread kleśas, after the path of seeing, are born in the Bṛhatphala heaven, using the cause of their present body to transition into receiving transformation; those who do not dread defilements are born in the Bṛhatphala heaven only upon the culmination of the seventh bhūmi, using the karma of their present body to transition into transformation, as this meaning is explained in full in the Cheng weishi lun. The enjoyments of the ten bhūmis, in accordance with what is realized, should have ten names; for them to share the names of the Dharma bodies is also completely reasonable, because the Dharma body is revealed in reliance upon the virtues that realize it. Alternatively, the names of the ten bhūmis are precisely the names of the enjoyment bodies of the ten bhūmis, because those names are established in reliance upon those bodhisattvas. In this way, across the ten bhūmis they become progressively more excellent, until when reaching the tenth bhūmi and about to attain buddhahood, an appearance of a great jeweled lotus flower appears above the Śuddhāvāsa heavens, of a quantity like the dust motes of ten asaṃkhyeya hundreds of thousands of trichiliocosms, upon which the bodhisattva sits and attains correct awakening. At the diamond-like mind stage, there is still a sāsrava and an inferior anāsrava body; when the path of liberation arises, the sāsrava is completely exhausted and the inferior anāsrava is extinguished, which is why the sūtra speaks of abandoning impermanent form and so on. The four wisdoms are fully perfected, virtues are complete, and the form bodies transformed by the anāsrava of the eight consciousnesses are also all anāsrava; wisdom, conforming to its object, pervades the Dharmadhātu. The meritorious form bodies are also all like this, continuous and serene, exhausting the limits of the future; because their original vows to benefit sentient beings exhaust the Dharmadhātu, this is called the mark of attaining buddhahood produced by the producing cause of the self-enjoyment body, having had the great compassion before the path of seeing as its fermenting cause. For the sake of lower-grade bodhisattvas on the ten bhūmis, [the Buddha] manifests the other-enjoyment body, which is transformed solely by the subsequently attained anāsrava [wisdom]. Progressively superior and larger, up to buddhahood it can pervade the ten directions, manifesting the other-enjoyment body to gradually increase in size according to what is appropriate for the assemblies on the ten bhūmis. On the first bhūmi they see the Buddha sitting on a flower of a hundred petals, which corresponds to a hundred great chiliocosms. Furthermore, Amitābha Buddha's eyes are like the waters of the four great oceans, the white curl mark between his eyebrows is like five Mount Sumerus, and his body's height is sixty trillion nayutas of Ganges sands of yojanas—this must be what the bodhisattvas of the first bhūmi see; on the second bhūmi they see the Buddha sitting on a flower of a thousand petals, and so on up to the tenth bhūmi where what is seen becomes ever larger. Although this other-enjoyment [body] has parents and also manifests receiving birth, it does not first reside in heaven before descending to attain buddhahood. The Sūtra on the King of Drum Sound says, "Amitābha Buddha's father was named Candra-uttara, his mother was named Utpalavarṇā (Shusheng Miaoyan), his son was named Candrabhāsa, the disciple who attended him was named Vimalakīrti, the māra king was named Aparājita, and Devadatta was named Śānta." The Treatise on the Sūtra of Immeasurable Life says, "Women, those with deficient faculties, and those of the two vehicle lineages are not born [there]." Since it is a rewarded land, there are no actual women; buddhas and bodhisattvas transform into mothers and so forth. Because it transforms a body of lifespan-delimited samsāra (pariccheda), it manifests this appearance; regarding the transformation of a body of inconceivable transformation, I have not seen any authoritative statement. The Lotus Sūtra says, "When Mahākāśyapa is to become a buddha, there will be no deeds of Māra; Māra and Māra's minions will all protect the Buddha's Dharma." If there is even this appearance, how could there be real deeds of Māra in a rewarded land?

However, great bodhisattvas transforming themselves into demon kings to obstruct others' enjoyment occasionally occurs. The Guanyin shouji jing says: "The lifespan of Amitābha Buddha is immeasurable hundreds of thousands of koṭis of kalpas, but it will have an end. After his parinirvāṇa, when the dawn appears, Avalokiteśvara Bodhisattva will achieve equal and perfect enlightenment under a bodhi tree of seven jewels, named Universal Light Mountain of Merit King Buddha; his land will be named Adornment of the Universal Collection of All Jewels, surpassing Amitābha Buddha's land by hundreds of thousands of koṭis of times, beyond comparison. When this Buddha passes away, Mahāsthāmaprāpta will become a Buddha, named Good Abode Jewel of Merit King Buddha." Because the capacities of the ten grounds had already been thoroughly matured beforehand, they transformed that kind [of being] and achieved Buddhahood in that very body. It does not mention where or in what heaven he previously resided and later succeeded to the position; he simply took the seat and achieved Buddhahood in that very body. This is the mark of achieving Buddhahood produced by generating causes perfumed by the great compassion of other-enjoyment. Therefore, equality wisdom, from the first ground onward, can manifest in accordance with what sentient beings delight in; perfumed and steeped by great compassion before the path of seeing, from the first ground onward it can manifest various bodies according to the three vehicles and according to what is suitable to be seen. The Huayan jing says: "Among the ten abodes, the abode of first generating the mind can manifest perfect enlightenment and later enter nirvāṇa." How much more so that the transformation marks would not be manifested in the ten grounds! The Lotus Sūtra and others state that Avalokiteśvara and Gadgadasvara, both through spiritual power, manifest those respective bodies and preach the Dharma for those who should be saved through the three vehicles; therefore, in the positions of the ten grounds, they can all manifest transformation bodies. These transformation bodies and other-enjoyment [bodies] are transformed by subsequent [attainment wisdom], and are fundamentally only anāsrava. Those transformed based on the categories of the five and eighth consciousnesses are all only sāsrava. They are in the same locus and resemble [each other], so to the observer they seem to be one. Up to the attainment of Buddhahood, they can manifest various transformations in accordance with what is suitable for the three vehicles in the ten directions: either manifesting a Buddha's body, or manifesting other bodies. Formerly, in the bodhisattva positions, one had to first abide in that Tuṣita heaven, and only afterward descend to be born. When attaining the position at the beginning of an [increasing] kalpa, one is born into a Brahmin family, like Maitreya and others, because they despise wealth and honour and esteem pure conduct; when in a declining kalpa, one is born into a Kṣatriya family, like Śākyamuni and others, because they despise pure conduct and esteem wealth and honour. In order to transform them, the Buddha manifests these two kinds of births. Fascicle nine of the Mahāyānasaṃgraha says: "The Buddha's transformation body can manifest eight marks: manifesting passing away from the heavenly palace, taking birth, experiencing sensual pleasures, leaving the household over the city walls, cultivating various austerities, realizing great bodhi, turning the great dharmacakra, and entering great nirvāṇa." Fascicle 568 of the Mahāprajñāpāramitā-sūtra also states eight marks: first, descending from heaven, which is the mark of entering the womb; second, an infant, which is the mark of taking birth; third, a youth, which is the mark of experiencing sensual pleasures; fourth, austerities; fifth, attaining the path; sixth, subduing the demons; seventh, turning the dharmacakra; eighth, entering nirvāṇa. It does not have the mark of leaving the household found in that Mahāyānasaṃgraha, and adds the mark of subduing the demons. In the Mahāyānasaṃgraha, subduing the demons is subsumed under the mark of attaining the path; because attaining the path departs from three demons, while subduing the demons overcomes one, and also because immediately after attaining the path one subdues the demons. It first manifests leaving the household, and subsequently undertakes austerities, establishing them separately. Leaving the household in that treatise demonstrates the mark of renouncing the worldly, while austerities demonstrate the mark of cultivating wrong practices. The sūtra combines and establishes them because leaving the household is for cultivating austerities; practicing the path and realizing the fruit, and subduing the demons and removing enemies, are therefore established separately. Each is based on one perspective, and they do not contradict each other. It is as extensively explained in that sūtra, elucidating the reasons for manifesting these marks. In the Huayan jing ten marks are stated, adding two to the eight. Because the faculties of the sentient beings of the three vehicles are not yet matured, the Buddha body is manifested only after causing them to deeply yearn and delight; therefore, one first resides in heaven and then descends to be born and achieve Buddhahood, according to what all sentient beings ought to see. This is the transformation body, the mark of achieving Buddhahood produced by generating causes perfumed and steeped by great compassion. The teachings state that there are three types of bodhisattvas: first, bound to one [more] birth, such as Maitreya and others. The body previously residing among humans is called "bound to one birth." Looking toward the future Buddha position, there should be four births: the human and heavenly principal existences (mūlabhava) and the two intermediate existences (antarābhava), like seven births, etc., called one large birth. If residing in heaven, one is called "bound to one birth" because half a birth is called one, being one principal existence. The Da zhidu lun says that Maitreya has three births, speaking of them while among humans and excluding the body of achieving Buddhahood, which is why it says three. Second, the final body; third, sitting at the site of enlightenment. These two are restricted to the bodily position of achieving Buddhahood. Since the transformation body manifests the two enjoyment bodies, although no text is seen, it should be understood by analogy to this. For the self-enjoyment body, prior to the seventh ground it is called "bound to one birth," and after the eighth ground it is called the "final body," because there are no further births; residing on the lotus seat is called "sitting at the site of enlightenment." For the other-enjoyment body, the former body before Avalokiteśvara is called "bound to one birth," and the body of Avalokiteśvara is called the "final body"; residing on the seven-jewel seat is called "sitting at the site of enlightenment." The dharmakāya has no birth, so it lacks these meanings. However, these three bodies are not definitively identical or different. The self-enjoyment body is the mark of one's own body. The dharmakāya is the rational nature of this body; principle and wisdom are profound and subtle, not known to others. When the three vehicles see it coarsely, it is designated as transformation; when the ten grounds see it subtly, it is called the other-enjoyment body. Due to differing perceptions, their natures and marks are distinct. The aggregation of virtuous meanings is divided into three bodies; they are not established as three kinds like the distinct individual entities of sentient beings. Because they are not definitively different, and because they are not non-different, they are not definitively identical or different. For example, Śākyamuni Buddha: what is seen by the ten grounds is called the other-enjoyment body; what is seen by the two vehicles is called the transformation body; when non-conceptual wisdom observes his true principle, it is called the dharmakāya. The true wisdom is profound and subtle; having cultivated causes for a long time to fruition, one personally experiences the joy of the Dharma, not known to others, which is called the self-enjoyment body. Different perceptions and views are not definitively identical or different; this is the mark of the result arising from the cause, through generating and revealing causes. However, there is one result obtained by two causes: first, the generating cause; second, the drawing cause. The Cheng weishi lun says: "Generating the proximate, primary result is called the generating cause; drawing the distant, remaining result is called the drawing cause. For example, regarding the enjoyment body, the various anāsrava seeds prior to the vajropamasamādhi are distantly the drawing cause, while the seeds of its own position are proximately the generating cause. Looking toward the Buddha's dharmakāya, both the proximate and distant actualized wisdoms are drawing causes, not generating causes; because it does not say that the drawing cause and generating cause, etc., obtain detachment from bondage, but only says that the causing-to-arise cause and the determining-difference cause, etc., obtain the unconditioned. When the transformation body and the like manifest before one, the seeds are the generating cause, because they directly give rise [to it]; looking toward the relics and so forth, they are called the drawing cause, because they draw the remaining result." Now we say that the enjoyment [body] is one result with two causes; if looking toward the dharmakāya, it is one result with one cause; if looking toward the transformation body, it is one cause with two results. Furthermore, the Buddha's two results are obtained by two causes, namely the causes of principle and wisdom. The Śrīmālādevī-sūtra says: "There are two kinds of tathāgatagarbha emptiness wisdom: that which is separate, detached, severed, and different from all stores of kleśas; and the inconceivable tathāgatagarbha that is not separate, not detached, not severed, and not different."

… this states that the substantial nature of the kleśas can cover and conceal, hence it is called a “womb” (garbha); because it is false, unreal, and ultimately destroyed, it is called “empty.” The Vimalakīrtinirdeśa states, “The host of dust and toils are the gotra of the Tathāgata.” The Mahāparinirvāṇa-sūtra states, “When one has not yet attained anuttarāsamyaksaṃbodhi, good, unwholesome, and indeterminate dharmas are all called Buddha-nature, and called the tathāgatagarbha.” Thus the sūtra sets forth that there are two kinds of tathāgatagarbha: emptiness and wisdom, because kleśas are also called the tathāgatagarbha. The principle of tathatā is revealed by means of emptiness; being the nature of emptiness, it is called “empty.” The cause of the dharmakāya is covered by kleśas, hence it is called the tathāgatagarbha. When it is separated from the stage of entanglements, it is called the dharmakāya; therefore, by severing the binding hindrances of kleśas that can cover it, one realizes the dharmakāya, which is liberation by nature. The Lotus Sūtra states that [the Buddha] appears in the world because he desires to show the knowledge and vision of the Buddha to sentient beings; this is because he shows the three vehicles that their dharmakāya is identical, extinguishing the two illusory cities to arrive at the treasure storehouse. The beginning of fascicle eight of the ten-fascicle Laṅkāvatāra-sūtra states, “The ālayavijñāna is called the empty tathāgatagarbha; because it is fully endowed with anāsrava perfumed dharmas, it is called the non-empty tathāgatagarbha.” The purport of that sūtra means: the ālayavijñāna can contain pure seeds, hence it is called a “womb.” Being the future cause of Buddhahood, it is called the tathāgatagarbha. Furthermore, because before attaining bodhi all [things] are Buddha-nature, it is called the tathāgatagarbha. Because its nature is false and unreal, and also subject to destruction, its unreality is called “empty.” The seeds of anāsrava pure dharmas it contains, being the cause of the saṃbhogakāya, are called the tathāgatagarbha. Because their nature is not false and unreal, and ultimately inexhaustible, they are called “non-empty.” When this produces the actualized and fully perfected fruit, it is called the saṃbhogakāya and nirmāṇakāya; therefore, one severs the sāsrava storehouse consciousness that can store them. Because the hindrance of the knowable is destroyed and great wisdom is perfected, one realizes the saṃbhogakāya. Because great compassion is perfected, one gives rise to the nirmāṇakāya. The Lotus Sūtra states: [the Buddha] appears in the world because he desires to cause sentient beings to awaken to the knowledge and vision of the Buddha. Because śrāvakas and pratyekabuddhas do not know the real abode of the wisdom body, he does not bestow sheep carts or deer carts, but only gives them ox carts to reach the place of enlightenment. The above two causes, when at the stage of fruition, are called Dharma and enjoyment. Demonstrating and awakening to these two, the Buddha appears in the world; wishing to cause sentient beings to cultivate these two causes and enter the knowledge and vision of the Buddha, he causes them all to practice the karma of non-retrogression, which is precisely opening, showing, awakening to, and entering the knowledge and vision of the Buddha. The Buddha appearing in the world generally reveals the meaning of the sūtra: the Buddha appears in the world wishing to cause sentient beings to cultivate the two wondrous causes to attain the two supreme fruits; revealing this unsurpassed [path] and praising it to cause them to cultivate it, this is precisely the meaning of opening, showing, awakening to, and entering. Furthermore, there are two causes that can obtain the two fruits, as the Mahāyāna sūtra Mahāyānasūtrālaṃkāra states: “The two provisions of merit and wisdom, the bodhisattva cultivates well without limit, up to courageously and swiftly returning to the shore of the ocean of virtues.” The Mahāyānasaṃgraha also says: “Who can awaken to and enter the characteristics of what ought to be known? One who has well prepared the provisions of merit and wisdom.” If the fruits of a bodhisattva are divided into two kinds according to their predominance, the dharmakāya is merit and the saṃbhoga[kāya] is wisdom. Or, the saṃbhoga[kāya] is wisdom and the nirmāṇa[kāya] is merit. The dharmakāya is common to both. In principle and fact, all three bodies are common to merit and wisdom, because they are the real nature of both, are accomplished by both, and are arisen from both. Therefore, all three bodies are obtained by the two causes. Furthermore, there are two causes: first, the producing cause; second, the expedient cause. The nature of the producing cause is the root cause (hetu-pratyaya); the remaining three conditions are the nature of the expedient cause. The saṃbhoga and nirmāṇa [bodies] are obtained by both causes; the dharmakāya alone is obtained by the expedient cause. Furthermore, there are two causes, namely shared and unshared. The dharmakāya alone is obtained by a shared cause. The self-enjoyment body is obtained by an unshared cause. The other-enjoyment and nirmāṇa [bodies] are common to both shared and unshared. Furthermore, there are two causes: great wisdom and great compassion, benefiting oneself and benefiting others, spoken according to what is predominant. The self-enjoyment body is the cause of great wisdom and benefiting oneself. The other-enjoyment and nirmāṇa bodies are the causes of great compassion and benefiting others. The dharmakāya is common to both causes. Or, all [bodies] are common to both, because a bodhisattva benefits others for the sake of benefiting oneself, and a bodhisattva benefits oneself for the sake of benefiting others. Furthermore, there are two causes: first, the lineage of nature; second, the lineage of practice. The dharmakāya is not directly obtained by the two causes, though it may be distantly called so. Although it is called Buddha-nature, because there are no distinct categories, it is not called the lineage of nature, and thereby there is also no nature formed by practice. The other two bodies are directly obtained by the two natures. Furthermore, there are three kinds of causes, namely hearing, contemplation, and cultivation. The prajñā of cultivation is strictly the direct producing and revealing cause; hearing and contemplation are distant and auxiliary. Furthermore, there are three wisdom causes: fundamental wisdom is strictly the revealing cause for the dharmakāya; the other two are distant and auxiliary. Fundamental wisdom and subsequent [wisdom] are the direct producing causes for the saṃbhoga[kāya]; preparatory [wisdom] is distant and auxiliary. Subsequent wisdom is strictly the direct producing cause for the nirmāṇa[kāya]; the other two are distant and auxiliary.” An older explanation speaks of three causes: first, the cause that should be obtained, namely tathatā, because it is what should be obtained; second, the cause of preparation, namely the aspiration and vow for bodhi; third, the cause of perfection of fruition, namely right preparation. According to what is predominant: first, one obtains the dharmakāya; next, one obtains the nirmāṇakāya, because of the vow to benefit sentient beings; finally, one obtains the saṃbhogakāya, because of true practice. In the Buddhadhātu-śāstra it is said that these three causes each bring about the three bodies, as they are commonly accomplished, as explained extensively there. That treatise also states: “There are three kinds of Buddha-nature: first, Buddha-nature abiding in its own nature, which abides in the stage of its own nature before generating the mind [for bodhi]; second, drawn-out Buddha-nature, which refers to all stages of the trainee (śaikṣa) after generating the mind; third, Buddha-nature of attaining fruition, which refers to the stage of the non-trainee (aśaikṣa).” That treatise mostly speaks of the principle-nature of the dharmakāya having these three stages, which is identical to nirvāṇa. If one divides these three kinds based on the conditioned Buddha-nature of the saṃbhogakāya, in principle there is also no error. Furthermore, there are three causes; the Prajñāpāramitā-sūtra states: “When generating the mind for bodhi, how should one abide? How should one practice? How should one subdue one's mind?” Asaṅga explains: “‘How should one abide’ refers to desire and vow. ‘Practice’ refers to signless and corresponding samādhi. ‘Subdue’ refers to subduing the distracted mind, returning to abide in the right vow, and entering concentration to subdue the hindrances of distraction. These are called the three kinds of causes.” Vasubandhu’s explanation is the same. Alternatively, in a different interpretation, this is because generating the mind, practicing, and severing hindrances are distinct. Distracted practice and concentrated practice: the initial mind is distracted practice, the next mind is concentrated practice, and the final mind enters the noble [state] and severs hindrances; therefore, the three causes encompass everything completely. The main purport of that sūtra is to speak of the practice of signlessness as the cause of the dharmakāya, and also to speak of the two marks of merit and wisdom as the dharmakāya as well as the cause of the saṃbhoga[kāya], so that one can then manifest transformations and benefit endlessly. There are four kinds of conditions: first, root condition (hetu-pratyaya); second, immediately preceding condition (samanantara-pratyaya); third, objective condition (ālambana-pratyaya); fourth, sovereign condition (adhipati-pratyaya). The one root condition pervades all conditioned dharmas and directly accomplishes its own fruit. For the immediately preceding condition, cause and fruit must be minds and mental factors. As for the objective condition, its substance pervades all dharmas, but its fruit must be minds and mental factors.

The nature of the predominant condition applies to both cause and result, because it provides efficacy and does not obstruct the intrinsic nature of the result. The dharmakāya is obtained solely through the predominant condition; the self-enjoyment body is obtained through all four conditions; the other-enjoyment [body] and the transformation [body] are obtained through the first and last conditions, because they are not minds or mental factors and are real intrinsic natures. Furthermore, there are four powers: first, cause; second, good friends; third, attention; and fourth, provisions. All three bodies are attainable through the four powers. However, in terms of directly obtaining them, the dharmakāya is not [so obtained]. There are also four practices, as stated in the 'Bodhisattvabhūmi': first, the factors of bodhi; second, the pāramitās; third, the supernormal powers; and fourth, maturing sentient beings. All three bodies are obtained by means of these four practices. Furthermore, there are six causes: first, the efficient cause; second, the co-existent cause; third, the associated cause; fourth, the similar cause; fifth, the universal cause; and sixth, the retributive cause. The substance of the efficient cause applies to both the conditioned and unconditioned, while its result is only conditioned, because it does not obstruct arising; its substance is subsumed under all four conditions. The substance of the co-existent cause applies to all conditioned phenomena, providing efficacy at the same time. The results of the cause-condition, predominant [condition], and associated [cause] are only minds and mental factors, and are also the cause[-condition] and predominant [condition]. The similar cause is only conditioned phenomena, taking its own kind as cause for the same category or superior category; it is also the cause[-condition] and predominant [condition]; the objective condition is definitely absent, while the immediately preceding condition is indefinite. The universal cause pertains only to the two truths of suffering and origination, or all kleśas of the path of seeing that universally take the four truths as object; it excludes only the cause-condition. The retributive cause is only sāsrava wholesome karma and unwholesome karma, because it produces the neutral; it is only the predominant condition. Among these six causes, if active phenomena are viewed in relation to their own direct seeds, they are cause[-conditions] and predominant [conditions]. Active phenomena viewed in relation to one another definitely lack the cause-condition, but necessarily have the predominant [condition]; the other two are indefinite. In relation to indirect seeds, there is only the predominant [condition]. All seeds in relation to seeds of their own category are both cause[-conditions] and predominant [conditions]. In relation to active phenomena of their own category, they are also cause[-conditions] and predominant [conditions]; they definitely lack the immediately preceding condition, and the objective condition is indefinite. If viewed in relation to different seeds, they are merely predominant [conditions]. In relation to different active phenomena, they are definitely predominant [conditions], lacking the cause[-condition] and immediately preceding condition, with the objective condition being indefinite. The first four causes apply to active phenomena and seeds, and can possess the cause-condition. Although the universal and retributive [causes] apply to active phenomena and seeds, they are not cause-conditions because they do not directly generate. The former four causes apply to the sāsrava and anāsrava; the latter two causes are only sāsrava. Therefore, among the three bodies of a Buddha, the dharmakāya is not obtained through the six causes, because its substance is not produced; the self-enjoyment body is obtained through the first four causes; the other-enjoyment and transformation [bodies] are obtained through the first three causes, not the associated cause. This is proven by the teachings and reasoning in the 'Chapter on the Forest of Meanings of the Six Causes'. Furthermore, there are ten causes: first, conventional expression; second, dependence; third, traction; fourth, origination; fifth, acceptance; sixth, induction; seventh, differentiation; eighth, co-operation; ninth, opposition; and tenth, non-opposition. The dharmakāya is obtained through only five causes, as the treatise states that the result of disconnection is obtained through five causes: acceptance, induction, differentiation, co-operation, and non-opposition. Because its nature is subtle and free from words, it is not obtained through the cause of conventional expression. As the path capable of realization conforms [with it], the aspect of dependence is distant, so it is not obtained through that cause. Because the two results of traction and origination are conditioned, it is also not obtained through these two. Because the cause of opposition is distant and is already absent when the result is obtained, it is also not obtained through that. If it is a distant expression, it is also obtained through conventional expression; but because it is not directly obtained, the treatise does not mention it. With respect to the other two bodies of merit forming the intrinsic-nature body in dependence [on them], the path's realization is not distant, so the treatise does not mention it either. Becoming the dharmakāya by being disconnected from the bondage of kleśas: when realized through the path, those [kleśas] are already entirely distant, so the treatise does not say it is obtained through the cause of opposition. However, in terms of meaning, it can be obtained through eight causes, excluding only the causes of traction and origination. The enjoyment and transformation [bodies] are obtained through eight causes, excluding conventional expression and opposition. Because verbal expression cannot directly designate them, they are not said to be obtained [through it], but distantly they can be obtained. Because the cause of opposition is distant, it is not said to be obtained [through it], but distantly it can be obtained. If based on this meaning, they are obtained through all ten causes, as results are achieved in dependence on causes. The two bodies mutually dependent possess the cause of dependence. The seeds capable of generating, distinguished by mature and immature, are divided into the causes of traction and origination. Because they accept the six bases and analyze anāsrava phenomena, there is the cause of acceptance. Primordial seeds become the cause of induction. Seeds of one's own vehicle are the cause of differentiation. Because the aforementioned causes share the single function of generation and so forth, they are the cause of co-operation. The cause of non-opposition can be understood by its principle. Thus there are eight causes. Or again, ten causes: these are explained according to apparent characteristics for the time being. These causes, as well as all the wondrous causes for purifying the Buddha lands, are all causes of the three bodies; fearing verbosity, I shall pause for now.