T1530 The Interpretation of the Buddha Land

Part Two: The Content of theTeaching

The Interpretation of the Buddha Land

The Ninth Quality: The Greatness

of Their Attainment

The phrase "they had assuredly entered the state of no returning" means that in the stage of unerring judgment they had certainly entered the state of no returning, replete with all the ten bodhisattva practices. The Tenth Quality: The Greatness

of Their Compassion

The phrase "they mitigated the oppressive lands that torment sentient beings" means that in the stage of the Dharma cloud they had attained the great Dharma body, had engendered a cloud of great compassion, had poured down the great rain of the Dharma, and had eradicated all the oppressive elements that torment sentient beings.

Furthermore, these ten phrases from the Scripture could also be interpreted according to the ten perfections, the ten great vows, and so forth, since from the stage of joy on, each successive stage supports these practices of all the stages.

The phrase "these wondrously born bodhisattvas were all of the highest order" means that they were able to elicit a state of concentration replete with good qualities. They are said to be "wondrously born" because these bodhisattvas had attained this state of concentration. Because the names of these bodhisattvas were all expressive of Dharma, just as Maitreya [is so called after the doctrine of friendliness (maitrī)], these bodhisattvas are foremost among that multitude and thus they are said to be of the highest order. Below, the Scripture will only speak of bodhisattvas, because it summarizes what has been here explained [as comprising that multitude], and thus employs but one term [in referring to them]. But the rest of that multitude should be understood also to be included in their number. The intent of the transmitter of this doctrine was simply to summarize [and not to exclude the others from that multitude].

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An Analysis of the Five

Wisdom Factors

The Scripture says: "At that time the Bhagavat addressed the wondrously born bodhisattvas as follows: 'You wondrously born ones should understand that there are five factors that comprise the land of great wisdom. They are the Pure Dharma Realm, mirror wisdom, equality wisdom, discernment wisdom, and duty-fulfillment wisdom. '"

The Commentary explains: We have now explained the first part and dealt with the cause for the arising of this teaching. This second part will explain the content of this sacred teaching. [There are fourteen points to discuss in considering these five factors.]

The First Theme: The Intended

Audience for This Teaching

The Scripture says that [the Bhagavat] addressed himself only to the wondrously born bodhisattvas, for they were the recipients of this preeminent teaching. Why did he not address himself [also] to the multitude of word-hearers? This is because the minds of the bodhisattvas were set on seeking the entirety of wisdom and only they, having heard much Dharma, would give rise to a preeminent understanding. Only they, having given rise to such a preeminent understanding, would be able to penetrate [its depths]. Only they, having penetrated [its depths], would be able correctly to put it into practice. Only they, having correctly put it into practice, would be able quickly to 65

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carry it to completion. Word-hearers are unable to seek the entirety of wisdom. Even if they were able to seek to hear such a doctrine, they would not give rise to a preeminent understanding. Even if they were to give rise to a preeminent understanding, they would be unable correctly to put it into practice. Even if they were correctly to put it into practice, they would be unable to bring it to completion. Thus he did not address them.

[But, it is objected,] if this be so, then, when he preached this Scripture, why did he include [those word-hearers] in the assembly [in the first place]? [We answer that] he did so in order that the multitude would be extremely large. Consequently he changed their lineage so that he could lead those word-hearers who had turned toward wisdom to elicit the aspiration for great wisdom, and thus he drew them into that great multitude. Or perhaps there is no contradiction here because it was actually bodhisattvas who manifested themselves in the visible appearance [of those word-hearers]. In sum, there are four characteristics that establish the Buddha's Pure Land: number, support, names, and the meaning of penetrating differentiations. We now turn our attention to these themes.

The Second Theme: The Number of

Factors Comprising Wisdom

In number there are five factors [that comprise wisdom]. Later we will explain their specific natures. Their number is really self-apparent [from the Scripture text], and it is here mentioned only to be perfectly clear about it, for there are only five factors, no more and no less. Although factor (dharma) here means that which supports an individual descriptive mark, this does not mean that these [factors] generate a maturation that is imagined. The Third Theme: How These

Factors Support Wisdom

Support means that these five factors support the land of great wisdom. Great wisdom is awakening, which is endowed with the three bodies of essence, enjoyment, and transformation. These will afterward be explained in detail. That land of great wisdom is the entire range of the practice embodied on the ground of great wisdom. We establish a differentiation in the individual descriptions [of these five factors] because all things fall within the range 66

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[of great wisdom]. Because everything that is included within the words that describe the content [of that great wisdom] and the essence [of that great wisdom], which includes only its given description, is unified here, there are unlimited good qualities of two kinds in that land of great wisdom. In general, there are two, the conditioned and the unconditioned. Unconditioned qualities are supported on the Pure Dharma Realm. That Pure Dharma Realm is the unconditioned quality of suchness. All [these good qualities] are [but the mental] differentiations of the essence of suchness. Conditioned qualities are supported by the four wisdoms, because, being uncontaminated, the activity of these wisdoms is strong. It is thus that wisdom is visibly manifested. In ultimate truth, in all consciousnesses and conscious states in all their varieties, each wisdom singly comprises within itself all good qualities and aspects. But in their perceptible aspects, discernment wisdom includes the four meditations and gains deep insight into all bodies. Equality wisdom includes the four correct efforts and the four immeasurables. The four correct efforts, although they are constituted by zeal, are yet included within the Tathāgata's equality wisdom and have no gradations. The four immeasurables, because their action is impartial and equal, are included within equality wisdom. The steps to supernatural powers are included within discernment wisdom because they are constituted by concentration, for this [equality wisdom] is the support of all prayer formulae (dhāraṇīs) and concentrations, as will be explained below in the Scripture. Therefore, the prayer formulae and concentration practices of other meditations, recollections, understandings, and concentrations, the wisdom of peaceful resolve, penetrating, unobstructed understandings, the powers of the Tathāgata's exclusive eighty buddha qualities, the powers of fearlessness, and so forth—all these in their various aspects are included within discernment wisdom. The many aspects of wisdom insight of the supernatural powers are included within duty-fulfillment wisdom. The supernatural powers and the buddha powers of the wisdom that exhausts contamination are included within all four of these wisdoms, inasmuch as they continuously destroy contamination. But, inasmuch as they are directed toward cessation, which exhausts contamination, they are included within mirror wisdom and equality wisdom. The wisdom powers of the seven all-pervading practices are included within all four wisdoms. All the powers of wisdom and all basic wisdoms in their many aspects are included within mirror wisdom 67

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and equality wisdom. The seven factors of wisdom in their many aspects are included within equality wisdom. The true, uncontaminated state of the ten wisdoms regarding suffering and so forth in their many aspects are included within mirror wisdom and equality wisdom. Mindfulness of Dharma in its many aspects is included within mirror wisdom. Severance from continuous karmic maturation in its many aspects is included within the Pure Dharma Realm and mirror wisdom. The perfections, whether they be uncontaminated or appear as contaminated, in their many aspects are included within the Pure Dharma Realm and mirror wisdom, but if they are really contaminated, they are included within the last two wisdoms. All the major and minor marks [of a buddha] in their many aspects are included within duty-fulfillment wisdom. All other buddha qualities or their associated characteristics are also so included. Thus these four wisdoms completely include all buddha lands, all uncontaminated consciousnesses and conscious states, whether they be taken together or distinguished into the varieties of their manifestation. The Pure Dharma Realm includes the quality above all qualities, which is suchness. Thus these five factors together include the good qualities of all buddha lands. 21

The Fourth Theme: The Meaning

of the Five Factors

The names [of these factors] refer to [the factors from] the Pure Dharma Realm to duty-fulfillment wisdom. The Pure Dharma Realm [has ten meanings]. First, it is separated from the adventitious obstacles of passion and to knowledge. Second, it is the true, indefectible nature of all conditioned and unconditioned things. Third, it is the cause from which all sacred doctrines arise. Fourth, it is the true essence of all tathāgatas. Fifth, it is essentially pure from the beginningless beginning. Sixth, it is endowed with all kinds of essential qualities surpassing the number of atomic particles in all the ten directions. Seventh, just like empty space, it is neither produced nor destroyed. Eighth, it is universally present and common to all things and all sentient beings. Ninth, it is neither identical with nor different from all things and it is neither existence or nonexistence. And, tenth, being separated from all images, from all discriminations, and from all names, it is entirely unobtainable and is realized only through the wisdom of purified arhats. Suchness, which 68

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is revealed by the no-self of the two emptinesses [of one's own self and the self of other things] is the essence [of the Pure Dharma Realm]. All the arhats realize it in part and all buddhas realize it in full. Therefore it is called the Pure Dharma Realm.

Mirror wisdom [has eleven meanings]. First, it is separated from clinging to "I" and "mine,

" from all subject-object dichotomies. Second, its object and mode of functioning are difficult to know. Third, it is never confused nor forgetful in regard to all knowables. Fourth, it does not imagine differences in knowables. Fifth, it is uninterrupted and unceasing at all times and in all places. Sixth, it is absolutely separated from the contaminated seeds of the obstacle of passion. Seventh, it is replete with all seeds of all pure, uncontaminated good qualities. Eighth, it is able to manifest and engender all wisdom images in all realms. Ninth, it is the support for the images of all bodies and lands. Tenth, it upholds the good qualities of all buddha lands. And eleventh, it will never come to an end and has no point of termination. Therefore it is named mirror wisdom.

Equality wisdom [has six meanings]. First, it has deep insight into the universal equality of self and others. Second, it is associated constantly with great mercy and compassion. Third, it constantly and uninterruptedly establishes the nonabiding cessation of buddha lands. Fourth, at will it confers happiness on all sentient beings. Fifth, it manifests all kinds of images of enjoyment bodies and transformation bodies. Sixth, it is the specific support for discernment wisdom. Therefore it is named equality wisdom. Discernment wisdom [has five meanings]. First, it has deep, unhindered insight into the differentiations of all knowables. Second, it retains and remembers all prayer formulae and concentration practices, and all wondrous concentrations. Third, it is able to manifest all masterful activity in the great assemblies. Fourth, it is able to cut off all doubts. Fifth, it is able to pour down the rain of Dharma. Therefore it is named discernment wisdom. Duty-fulfillment wisdom [has two meanings]. First, it is able to manifest the various, immeasurable, innumerable, inconceivable buddha transformations in all world-realms whatsoever, as they are appropriate to the sentient beings to be converted and matured. Second, its skillful means constantly and uninterruptedly bring benefit and happiness to all sentient beings. Therefore it is named duty-fulfillment wisdom. 69

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The Fifth Theme: The Five Factors

as Cause and Result

Here we will treat these five factors from the standpoint of cause, result, and the distinctions of those results. The cause is the Pure Dharma Realm because it is the enabling cause for engendering and increasing sacred Dharma. The result is those sacred wisdoms that are engendered with it as their knowable content because it supports them. There are four kinds of these sacred wisdom results, which are distinguished according to their function. This means that, having the Pure Dharma Realm as their knowable content, they support all doctrines as heard, they realize the equality of self and others among all sentient beings, they manifest the preeminent skillful means of the true Dharma, and they bring about benefit to others.

Now we will treat these five factors from the standpoint of the essence, cause, and result of awakening. The essence of awakening is pure suchness. The essence of [mirror wisdom] is that nondiscriminative wisdom which has [suchness] as its knowable content. The essence of [equality wisdom] is its constant and continuous causation of the wisdom of equality among all sentient beings, the result of which is benefit for all sentient beings. The essence of [discernment wisdom and duty-fulfillment wisdom] is the discernment of who can be converted and who cannot and, as appropriate, the fulfillment of that task [of converting].

Now we treat these five factors from the standpoint of their differences as the results of buddha lands. The result of wisdom and abandonment is the essence of buddha lands. The result of abandonment is the Pure Dharma Realm because it is absolutely severed from all obstacles. Wisdom is the four above wisdoms of mirror wisdom and so forth, for these are manifestations of consciousnesses and conscious states in the lands of the result of awakening. Among all good qualities, wisdom is most eminent, and it is named wisdom because in general it supports all conditioned good qualities. Now we treat these five factors by summarizing what has been explained above. In general they include all factors of awakening in buddha lands. The hearing of Dharma nurtures and supports all the good qualities that comprise those buddha lands. They constantly give rise to equality in bringing about benefit and happiness for all sentient beings. They are accompanied by the 70

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adornments of prayer formulae and concentration practices, by unlimited, immeasurable, rich understandings, and they are able to bring about benefit and happiness for all sentient beings.

The Sixth Theme: The Consciousness

Converted by Each Wisdom

Now we treat the question of which consciousnesses are converted by each of the four wisdoms. The Summary of the Great Vehicle teaches that "they convert the aggregate of consciousness.

"

[It may, however, be objected that] since [these wisdoms] are states of consciousness, they are unable to convert consciousness. [We answer that] it is because these four are associated with the wisdom of the uncontaminated mind that we conventionally term them wisdoms [and thus they are not karmic states of consciousness at all]. [But, the objection continues,] the words of that Summary of the Great Vehicletreat the highest wisdom. Is it proper then to say that [such supreme wisdom] is ultimately existent, or [only, as you seem to have just done,] that it is conventionally existent?

We answer that we should say both. If we are talking about wisdom itself, then it does ultimately exist. But if we are talking about wisdom as the consciousness and conscious states that accompany wisdom, then we say that it is conventional. One must make this distinction. Since wisdom is the principal factor in this uncontaminated consciousness and these conscious states, they are called wisdom.

By the conversion of the aggregate of consciousness, one attains the mind associated with the four uncontaminated wisdoms. This refers to the mind of mirror wisdom and so forth. By the conversion of the container consciousness, one attains the mind associated with mirror wisdom because it is able to support the seeds of all good qualities and to engender images of all bodies and lands. By the conversion of the thinking consciousness (manas), one attains the mind associated with equality wisdom because it is free of discrimination regarding self and others and has realized universal equality [between self and others]. By the conversion of the perceiving consciousness (manovijñāna), one attains the mind associated with discernment wisdom because it is able to discern all things without obstacle. By the conversion of 71

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the five sense consciousnesses, one attains the mind associated with dutyfulfillment wisdom because it is able to manifest and bring to completion external tasks.

Another opinion, however, holds that it is by the conversion of the perceiving consciousness that one attains duty-fulfillment wisdom, and by the conversion of the five sense consciousnesses that one attains discernment wisdom. But this opinion is not valid because it inverts the proper order and because discernment wisdom, which enunciates Dharma and dispels doubts, is not a function proper to the five sense consciousnesses. Therefore in the stages of conversion of transmigratory consciousness, the consciousnesses and conscious states associated with these four [wisdoms] attain the consciousnesses and conscious states associated with these four results of awakening through their [respective] conversions. The Seventh Theme: The Knowable

Content of the Four Wisdoms

Next we treat the knowable content of the consciousnesses and the conscious states associated with these four wisdoms. According to the theory of a "single image,

" the consciousnesses and conscious states associated with mirror wisdom are nondiscriminative and have as their knowable content only suchness. This is not a subsequently attained [wisdom] because its knowable content and mode of functioning are unknowable.

According to the theory of "an ensemble of images, " mirror wisdom

has as its knowable content all things. As the Ornament of the Scriptures of the Great Vehicleteaches,

"mirror wisdom is not fooled in regard to all knowable content. " And this Scripture on the Buddha Land teaches, "Just as a

multitude of images appear in a great mirror, just so a multitude of images from all the [six] internal organs, the [six] external objects of those organs, and all the [six] sense consciousnesses [resultant on that sense perception] do appear in the wisdom mirror of the Tathāgata. " The phrase "all the organs"

refers to the six sense organs.

"All the objects" refers to the six sense objects. And the phrase "all the consciousnesses" refers to the six sense consciousnesses [of seeing, hearing, smelling, tasting, touching, and perceiving]. Therefore the multitude of images from the eighteen realms [of perception] do 72

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appear in this wisdom. Therefore this wisdom has all things as its knowable content. It is because this mirror wisdom always has all things as its knowable content that we say that the Tathāgata is omniscient. If this were not so, then since the other wisdoms certainly do not know all things, the Tathāgata would not be called omniscient.

Therefore, [this second theory continues,] internally mirror wisdom has as its knowable content the seed of its own essence, [which is suchness,] but externally it has as its knowable content all knowable things, whether ultimate or conventional, and it manifests all images of bodies, lands, and so forth. When it takes as its content the limit of ultimate truth, it is called nondiscriminative wisdom, and when it takes as its content the limit of conventional truth, it is called subsequently attained wisdom. Although it does indeed have all things as its knowable content, yet its mode of functioning is subtle and difficult to know, just as the knowable content and the mode of functioning of the container consciousness, because subtle, are also difficult to know, although it has as its knowable content the triple world. It is not then the case that this wisdom, because it is difficult to know and realize, has as its content only suchness in nondiscriminative wisdom. Although its essence is one, yet its activities of [manifesting] truth are many and it is thus distinguished according to these activities and divided into the two wisdoms [of nondiscriminative and subsequently attained]. There is no contradiction here. Moreover, it is only when it reaches to the truth of ultimate meaning that it can understand conventional truth. Therefore, although it is one mind, its truth is said to have a before and an after. Or perhaps what is designated as subsequently attained wisdom [only] appears to be subsequently attained. The other wisdoms are also to be interpreted in this manner.

[There are three opinions on the knowable content of] the consciousnesses and conscious states associated with equality wisdom. One opinion holds that it has as its knowable content only mirror wisdom, just as the defiled thinking consciousness has only the container consciousness as its content. Another opinion holds that it has as its content only suchness, the limit of reality, because it has equality as its knowable content. The correct opinion holds that this equality wisdom also has as its knowable content all things because it has as its content the equality [between all 73

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things]. The Ornament of the Scriptures of the Great Vehicle teaches that equality wisdom has all sentient beings as its knowable content because its content is the equality between self and others and "it manifests images of buddhas according to the prayer and aspiration of sentient beings. " This

Scripture on the Buddha Land teaches that equality wisdom discerns both ultimate and conventional truth because it realizes the ten descriptive marks of equality. Therefore it has as its knowable content all things. There is no contradiction in this! If it did not have conventional truth as its content, then it would be unable to manifest images of Buddha according to the prayers and aspirations of sentient beings. Thus it is not correct to consider equality wisdom as having only mirror wisdom as its content on the analogy with the defiled thinking consciousness, since this would disagree with the above quoted sacred doctrines as well as with other scriptures. The consciousnesses and conscious states associated with discernment wisdomhave as their knowable content all common and individual marks without obstacle. Therefore it has as its content the entire range of the knowable. [Again there are two opinions] in regard to the knowable content of duty-fulfillment wisdom. One opinion holds that the consciousnesses and conscious states associated with duty-fulfillment wisdom have as their knowable content the five sense objects because the Ornament of the Scriptures of the Great Vehicleteaches that the five senses of a tathāgata are each "transformed in regard to these five sense objects. "

The correct opinion holds that duty-fulfillment wisdom also has as its knowable content all objects without any obstacle. The Ornament of the Scriptures of the Great Vehicle also teaches that "duty-fulfillment wisdom gives rise to various transformations which are immeasurable and inconceivable in all object realms, and thus brings benefit to all sentient beings. " Also

this Scripture on the Buddha Landteaches that duty-fulfillment wisdom gives rise to all the transformations of the three actions of body, speech, and thought, and discerns "the differences in the eighty-four thousand states of mind of sentient beings,

" and that "it proclaims the antidote,

" implements the four

methods of discourse, and "experiences all the meaning of the past, future, and present.

" If this wisdom did not have as its knowable content all knowable objects, it would have no such abilities.

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Furthermore, it is said that the unobstructed mastery of the buddha mind is able to illumine each and every knowable object. The force of attention is sometimes focused on one thing and sometimes on all things. The above passage from the Ornament of the Scriptures of the Great Vehicleon the transformation of the senses is not conclusive proof [that this wisdom has as its content only the five sense objects], for it does not state that it is related only to these [sense objects].

The Eighth Theme:

Wisdom Awareness

[Dignāga's] Collection of Remarks on the Means of Valid Cognition (Pramāṇa samuccaya)says that all consciousnesses and conscious states which are conscious of their own essence are called direct awareness. If this were not so, there would be no memory or recollection [of things perceived in the past], just as if they have never been perceived at all. Therefore the consciousnesses and conscious states associated with the four wisdoms are able to illumine and know their own essence.

[But it is objected that] this is contrary to the way things function in this world. A knife does not cut itself! The tip of one's finger does not touch itself! [How then can consciousness know itself?]

[We answer by asking] if [the objector] has ever noticed that lamps, [which are also in this world,] are able to illumine themselves. But, [the objector continues,] how do you know that lamps illumine themselves?

[We answer that] in the direct awareness of the absence of darkness, it is apparent [that the lamps illumine themselves]. If they did not illumine themselves, they would still be enveloped in darkness and would not then be directly perceptible at all. Therefore we know that lamps illumine themselves. [But, the objector says,] since lamps are not themselves darkness, why must they illumine [themselves]? [Being of the nature of light, lamps do not have to illumine themselves, for, as lamps, they are never dark.] [We answer that] the essence of such things as a pitcher or a piece of cloth is not itself darkness, but, when they are not illumined by lamps, they are enveloped in darkness and are not directly perceptible. When lamps illu-75 303b

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mine them, those lamps expel the darkness and cause them to be directly perceptible. And so we say that they are illumined. It is just the same with the lamps themselves. When they are lighted, the enveloping darkness is expelled and they themselves become directly perceptible. This is why we say that the lamps illumine themselves.

Therefore, all consciousnesses and conscious states, whether eminent or weak, are able externally to know objects and internally to know themselves. Just like the light [from lamps], they are able to both illumine other things and to illumine themselves. They are not like knives at all and cannot be compared to such things.

The Ninth Theme: The Structure

of the Luminous Mind

Each and every defiled consciousness and conscious state has the two aspects of image and insight. The Collection of Remarks on the Means of Valid Cognition additionally explains that consciousness and conscious states have three aspects. The first is that which is apprehended. The second is that which apprehends. And the third is the self-awareness [that is aware of apprehending]. These three aspects are neither identical nor different, [for they constitute aspects of the same structure]. The first is that which is known. The second is that which knows. And the third is the result of knowing, [the self-awareness of knowing what is known].

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If one analyzes the matter more carefully, there must also be a fourth aspect to complete this explanation. The first three are as above and the fourth is an awareness of the awareness of the very [act of being aware]. The first two aspects are external, [inasmuch as insight is into an image which appears as if external,] while the last two are internal [inasmuch as both are awarenesses of the functioning of consciousness]. The first [image-aspect] is simply the knowable object, while the other three are both [knowable objects and acts of knowing]. This means that the second insight-aspect knows only the first image-aspect, whether it be through an act of true knowing or not, whether it be through an act of direct awareness or an act of inference. The third, the self-awareness aspect, is aware of the second insight-aspect and the fourth awareness of self-awareness, [for it knows that insight into an 76

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image occurs and that one can be aware of this awareness]. The fourth awareness of self-awareness is aware of the third self-awareness aspect, [for it knows the process of subjective knowing]. The third and fourth aspects are both direct perception, [for they occur simply by paying attention and being aware and are not the results of inference].

From this reasoning, although [consciousness] is one, yet it is a unified composite of many aspects. Since these aspects are neither identical nor different from one another and since both the internal and external [functioning of consciousness] is accounted for, this explanation avoids the fallacy of an infinite regress.

As a scripture teaches,

"the mind of sentient beings is twofold. Internally

and externally all its aspects are entangled in what is apprehended and the act of apprehending. Its insights are of different varieties. " This verse means

that the mind of sentient beings is a unified composite of two aspects. Whether internally or externally, all are entangled in [these aspects] of what is apprehended and the act of apprehending. The insights [of this mind] are of different varieties, for some are true acts of knowing, some are mistaken acts of knowing, some are direct awareness, and some are acts of inference. Although the consciousnesses and the conscious states of the four wisdoms have all these different aspects, yet they consist in uncontaminated direct awareness. This interpretation is all-inclusive, as has been explained in other treatises. In this interpretation, although the functions [of the mind of wisdom] are many, yet its essence is one, just as in the one Dharma there are many different meanings, such as [the truth of] suffering, of impermanence, and so forth, and yet the essence of that Dharma is one. The Tenth Theme: The Aspects

of the Mind of Wisdom

Now we treat the question of the dependently arisen image- and insightaspects of the consciousnesses and conscious states associated with these four wisdoms. Clearly they have the insight-aspect thaat illumines the content of those wisdoms. It is also clear that they have the self-awareness aspect that fully illumines both the insights they have and the awareness of their self-awareness. Furthermore, they also have the aspect of the awareness of that self-awareness which illumines that self-awareness. 303c

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If they lacked these aspects, then such could not be termed wisdom at all [because one would not be aware of anything].

But there is some uncertainty in regard to the image-aspect [of the wisdom mind]. [There are three opinions.] The first opinion holds that the true, uncontaminated consciousnesses and conscious states [of the mind of wisdom], in virtue of the absence of obstacles, immediately illumine objects present before them without [the mediation of] any image that, having issued from the evolutions of consciousness, might appear [to them]. Therefore, this uncontaminated mind is said to be imageless, because it does not imagine. Furthermore, it is also said that the objects [of the wisdom mind] are inconceivable. [And this implies that there is no image, for what is imaginable is conceivable.] The second opinion holds that the true, uncontaminated consciousnesses and conscious states [of wisdom] do have the image-aspect. The objects which appear to all consciousnesses and conscious states are indeed knowable objects, [and in this the mind of wisdom does not differ from the mind of transmigration. The difference between them is that the mind of wisdom] does not latch onto those images as if the mind were a set of pincers. Wisdom does not project its light on objects as do lamps. Rather it reflects the images of things, as do bright mirrors. It is said to be without obstacle because its insight illumines these objects which appear [in images] within consciousness. Wisdom is said to be imageless because it does not grasp at those images. It is said to be inconceivable because its wondrous nondiscriminative functioning is difficult to fathom, not because it does not manifest images. If one were to claim that it has no images, then it would have no image-aspect. If being nondiscriminative meant that it had no insight-aspect, then, entirely lacking both image- and insight-aspects, it would be like empty space or the [imaginary] horns of a hare and, [being entirely nonexistent,] not be termed wisdom at all. It is rather because it does not cling to images that it is said to lack the images of things apprehended and the act of so apprehending, and not because wisdom lacks the function of illumining objects that appear before it. If the uncontaminated mind entirely lacked this image-aspect, then the buddhas would not manifest the various images of bodies and lands. But this contradicts the scriptures and treatises in many places. If the conversion of the support of the aggregate of material form were itself completely unrelated to material form [and thus to material images], then likewise the conversion of the other 78

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four aggregates would be unrelated to sensation, conceptualization, volition, and consciousness. [But such a view] is a serious error [because it negates the nature of consciousness as other-dependent].

The third and correct opinion holds that the consciousnesses and conscious states associated with uncontaminated, nondiscriminative wisdom illumine [only] its own essence and therefore have no distinct image-aspect because they are nondiscriminative and because their object, suchness, is not separated from its essence. But images of objects do appear and are directly present and illumined in the consciousnesses and conscious states associated with subsequently attained wisdom, just as they are in the contaminated mind, because it is discriminative and because its objects are separate from its essence. 23

[An objection is posed that] if the uncontaminated mind understands objects that are separate from its essence, then is it not the case that even though it lacks any images that appear as those objects, yet it does take them as objects?

[We answer that in its discussion,] the Collection of Remarks on the Means of Valid Cognition does not state that because there are no images that appear as atoms in the five sense consciousnesses there are no objects [for consciousness] at all. Therefore the uncontaminated seeds in the uncontaminated mind, which in perception are identical with those objects, arise and, although as objects they appear to be contaminated, yet they are uncontaminated, just as the uncontaminated mind may appear to be contaminated while in fact it is not so. This concludes our discussion [on the aspects of the mind of wisdom].

Note that all this analytical argumentation is reasoning according to conventional truth and is not the truth of ultimate meaning, for the truth of ultimate meaning is beyond words and transcends thinking and thus lacks both an image-aspect and an insight-aspect, is unable to speak about consciousnesses and conscious states, is beyond fabrication, and is inconceivable. The Eleventh Theme: The Number

of Wisdom's Conscious States

We now treat the question of how many conscious states are associated with the consciousnesses and the conscious states of the four wisdoms. There are 79

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twenty-one: the five universal states [of contact, attention, perception, conceptualization, and reflection], the five special conscious states [aspiration, resolve, recollection, concentration, and wisdom], and the eleven good conscious states [of faith, the sense of shame, the sense of integrity, noncovetousness, nonanger, nondelusion, zeal, composure, vigilance, equanimity, and nonviolence]. In all places the Tathāgata has the five universal conscious states. With constant joy he understands all knowables and his aspiration is without decrease. His preeminent understanding, imaged forth in objects, is constantly without decrease. He understands objects already experienced and recalls them without increase. His mind is not scattered and he constantly discerns. He is constantly associated with pure faith and the other good conscious states. He has no defilement and is never drowsy. He has done no evil [that could cause remorse]. He has realized the state beyond logic and reasoning.

In contrast, the shallowness of the contaminated mind is unsettled and to some degree associated with conscious states in which objects are clung to and become obstacles. But uncontaminated consciousnesses and conscious states are characterized by mastery and the absence of obstacle. All such conscious states are equally without obstacle.

The Twelfth Theme: The Sequence

of Attaining the Four Wisdoms

Next we treat the question of the sequence in which these four wisdoms are attained. At what point does the uncontaminated seed [of wisdom], which from the beginningless beginning has depended on the transmigratory continuity of karmic maturation, become actually manifested? Once the aspiration for the mind [of wisdom] has occurred, then one gradually progresses because of the external permeations [of hearing Dharma]. The consciousnesses and conscious states associated with mirror wisdom are converted at the moment of diamondlike concentration, when all contaminated seeds and karmically maturing consciousnesses are destroyed. At this moment one attains the first actual manifestation of the uncontaminated seed of the result of awakening. Supported on that fullness [of the uncontaminated seed, such consciousness] will never come to an end but will be constantly and uninterruptedly associated with equality wisdom. 80

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When the bodhisattva at the first stage of joy initially attains insight, then this equality wisdom is first actually manifested. Thereafter in the successive stages, practice causes it to grow into its fullness. When uncontaminated insight becomes present this wisdom is completely manifested, but if the contaminated mind is yet present then it is at times interrupted. In this manner it develops up until the tenth stage of the Dharma cloud. After this last stage, it will continue without ever coming to an end, and be constant and uninterrupted. Just like the contaminated container consciousness, it always functions in synergy with thinking consciousness, so when uncontaminated mirror wisdom functions together with equality wisdom, this equality wisdom is also uninterrupted. The consciousnesses and conscious states associated with discernment wisdom are also present in the first stage of joy. When insight is initially attained, this wisdom is first actually manifested. Due to subsequent cultivation, it gradually increases. However, when the contaminated mind is yet present, or when the mind is absorbed [in concentration, sleep, or coma], then it is interrupted. In this manner it develops until the stage of the result of awakening. But if one enters the concentration of destruction then it will not be actually manifested. The consciousnesses and conscious states associated with duty-fulfillment wisdom, according to one opinion, are actually manifested in all the stages above the first stage of joy, because they are involved in disseminating the Dharma. But the correct opinion holds that they arise only at the stage of the result of awakening, because in the ten stages the five senses, which are evolutions of karmically maturing consciousness, are contaminated. Therefore, what relies on these five consciousnesses is also contaminated. It is impossible for these five contaminated sense organs to produce an uncontaminated consciousness. Even in the stage of the result of awakening this wisdom is not always present, for it arises by a turning of attention [to the tasks to be done in order to benefit sentient beings] and is frequently interrupted. The Thirteenth Theme: The Seeds

of These Four Wisdoms

Now we treat the question of the seeds of the consciousnesses and conscious states associated with these four wisdoms. The original, beginningless nature of reality does not arise from permeation. This original nature is innate in 81

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the five lineages [of sentient beings]. But immediately on the arising of the aspiration [for supreme wisdom], these seeds do develop and increase through the permeations of external objects, [as in the hearing of Dharma]. Thus the lineages [of sentient beings] are brought to completion through permeation. From the first stage on they follow their course and become manifest. By repeated permeations they increase and become eminent until the realization of diamondlike concentration. From that point, although they are frequently manifested, yet [these lineages] are not again influenced by permeation, nor are they again caused to increase, since the fullness of their merits cannot be increased in virtue of the fact that, being supported on pure consciousness, they are neither undetermined nor capable of being influenced by permeation, and in virtue of the fact that in this manner we avoid attributing gradations to the merits of earlier and later buddhas.

The consciousnesses and conscious states associated with these four wisdoms are entirely good and are fully encompassed within the truth of the uncontaminated path, for all buddhas lack any contaminated seeds. Although they frequently manifest transformation bodies in transmigration, which [are encompassed within] the truth of the origin of suffering and appear to be characterized by passion, yet in fact they are encompassed within the truth of the uncontaminated path. According to conventional truth, their descriptive marks are said to be the five aggregates, the twelve bases, and the eighteen realms, but in the truth of ultimate meaning they are not supported on these aggregates, bases, or realms, because they are separated from all fabrication and from all descriptive marks. In this manner these five factors are both conventional and ultimate truth. Inasmuch as they do not rely on names and words, the objects of their faculties all ultimately exist. But inasmuch as they do rely on names and words, these objects all conventionally exist. Furthermore, the suchness of the Pure Dharma Realm is their essence, since this is ultimate existence. Because of suchness we establish the descriptive marks of the destruction of all insightful discrimination, for [that discrimination] has [only] a conventional existence. All these wisdoms of the mind [of wisdom], as all direct awareness, such as blue, yellow, and so forth, do ultimately exist, but conscious states, such as idleness and so forth, all [discriminated] forms, such as longness or shortness, conventionally exist. We now rest our explanations and must return to commenting on the text of the Scripture.

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The Fourteenth Theme: The Discernment

of These Five Factors

The fourth characteristic of discernment, [treated under the First Theme before the above extended explanations,] is itself divided into three parts. The first is the discernment of the differences between the five factors. The second is the discernment of phenomenal wisdom, which is experienced as being all of one unified taste. The third is the discernment of all the good qualities that characterize the Pure Dharma Realm in the concluding verses [of the Scripture], and the relationship between the three bodies and the five factors.

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Chapter VIII

The Pure Dharma Realm

The First Simile: The Lack

of Any Descriptive Mark

The Scripture says: "You wondrously born ones should realize that the Pure Dharma Realm is like empty space, which, although all kinds of descriptive marks of every color are present in it, yet cannot be said itself to have any descriptive mark of color at all, because its essence is of one taste only. Just so the Tathāgata's Pure Dharma Realm, although it too pervades all knowables with all their descriptive marks, yet cannot itself be said to have any kind of descriptive mark at all, because its essence is of one taste only. "

The Commentary explains: Now we will explain the marks of the Pure Dharma Realm. We must be careful in analyzing the Pure Dharma Realm, for there are objections.

It may be objected that the Pure Dharma Realm of all Tathāgatas is of the essence of suchness and that suchness is the common mark of all things. But, since all things do have various distinctions, so should the Pure Dharma Realm. But if it has these various distinctions then how can it be pure? [We answer that] it is like crystals, which support various kinds of common marks, yet in themselves have no marks at all. In order to respond to this objection, [the Scripture] gives the first simile of empty space. It says that "it is like empty space, in which all kinds of descriptive marks of every color are present.

" The words "all kinds" refer to all the different kinds, for worldly space pervades all similar and dissimilar descriptive marks by which material forms, being limited by their bodies, are differentiated. The term "descriptive mark" is defined as that whereby the essence of a thing is apprehended in acts of understanding and clearly appears [in the mind]. The phrase "yet [empty space] cannot be said to have any characteristics of color at all" means that no perceptible descriptive marks of any kind of material limitation can be attributed to empty space. The words "cannot be said" mean that the 85

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nature of empty space does not correspond to words and is ineffable, for the nature of empty space is such that one cannot attribute to it any manifesting descriptive marks or any manifested descriptive marks.

But, [it is objected further,] if one looks up into empty space, there are various descriptive marks and one can indeed say that [in empty space] these various descriptive marks do exist.

[We answer that] this looking at the various perceptible, descriptive marks in space is not looking at space, and therefore only by convention does one say that [space] has these various perceptible, descriptive marks, just as [verbal expressions] of blue and yellow, of longness or shortness, do not [point to something that] ultimately exists. Now, if they did not conventionally exist then they would be ultimately existing phenomena, [which is patently absurd].

[The objection continues by asking,] why is it then that [space], which universally pervades all material forms without having any descriptive marks, is said "to have an essence of one taste only"?

[We answer that] it is of one unobstructed taste and has no descriptive marks whereby it might be differentiated because empty space is not associated with those various perceptible, descriptive marks and does not become identified with them. Rather it does not depart from its own essence. The sentence "just so the Tathāgata's Pure Dharma Realm, although it too pervades all kinds of knowables with all their various descriptive marks, yet cannot be said to have any kind of descriptive mark at all, because its essence is of one taste only" means that the Dharma realm is just like empty space in that both, although they universally pervade all material, limited forms, cannot be said to have any perceptible form at all. Even though we say that empty space exists, this is said only by convention and does not mean that it ultimately exists, for empty space does not depart from its own essence and take on other descriptive marks. Although by conventional meaning we speak of empty space as this or that, yet the true nature of empty space is ineffable. The Pure Dharma Realm is just like this, for although by conventional designation we say this and that about emptiness, yet the true nature of emptiness is ineffable. As noted above, the Pure Dharma Realm is like a crystal, because it is the cause which supports the various descriptive marks common to things. Therefore the objection that the Pure Dharma 86

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Realm is associated with various distinctions commits the fallacy of an uncertain reason.

Rather, although when one looks into empty space, it [appears] to be associated with the various perceptible, material forms, yet it does not have any kind of perceptible form at all. Just as space at times is associated with smoke, mists, clouds, and so forth, and due to our own power of unreal imagining its forms are seen, [so it is with the Pure Dharma Realm]. When we are looking at these various descriptive marks of smoke, mists, and clouds, we are not looking at empty space, because empty space cannot be seen. We see these material forms and descriptive marks because of the enabling force of our own unreal imagining, and such is not the Pure Dharma Realm. Although the Pure Dharma Realm has no real perceptible, descriptive marks nor any enunciation of Dharma, yet it does issue forth in the different identifiable presentations of the Dharma, which do have perceptible, descriptive marks. But it does not on that account itself have these various descriptive marks. They do not cause the Dharma realm to be identified with those descriptive marks, because the Pure Dharma Realm is apart from all names. All names are objects of that understanding that is engendered from discrimination. However, the Dharma is not in vain because it is the continual cause for the realization of the Pure Dharma Realm. It is just as one would understand the meaning of a letter only by looking at the words, [despite the fact that meaning is not identical with the words themselves]. Since the Dharma flows forth from the great compassion of all tathāgatas, it is able continually to express meaning beyond speech. It would indeed be a wondrous sight to see the empty sky painted with a multitude of colors. Even if many words were used to describe it, its ineffable beauty would still surpass all those words. As it has been said,

"Oh, Sāgaramati, if one [were to see] all kinds of colors painted on the imperceptible, invisible, unobstructed, unmanifested empty sky, he would stand immobile, rapt in wonder.

"24

All Buddha Bhagavats have realized this profound, ineffable Dharma and, by the use of words, they are able to proclaim and teach its profundities for the sake of all sentient beings, for this is why they preach. Because they have the crystal Dharma realm as their nature and are pure, the objection [that clouds obstruct the pure sky] commits the fallacy of a dissimilar example and such reasoning violates either the first or the other two rules of logic [in 305a

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that either the reason in the premise does not apply to the other two members of the syllogism, or that it is neither necessarily present in the example nor absent in all dissimilar cases].

The Second Simile: The Descriptive

Mark of Purity

The Scripture says: "Just as empty space, although it pervades all material forms and is not apart from them, yet is not defiled by their imperfections, so the Tathāgata's Pure Dharma Realm, although it pervades the minds of all sentient beings, since it is their reality and is not apart from them, yet is not defiled by their imperfections.

"

The Commentary explains: Again there is an objection, for if the Pure Dharma Realm pervades all knowables, then it must also be associated with the defiled, descriptive marks common to all of them, such as covetousness and so forth. How then can it not itself become defiled, as the other contaminated consciousnesses and conscious states are? [We answer that the Scripture] presents this second simile on empty space in order to respond to this objection. The phrase "just as empty space pervades all material forms and is not apart from them" means that there is no other place [for those material forms to be]. Thus it says that [empty space] is not apart from them. But they cannot be said to be either identical with it nor different from it, because they all function within space and cannot be seen apart from it. Only if there were no distinction between space and these material forms would that empty space itself have the material forms and therefore must, like them, be inconstant. The phrase "yet it is not defiled by their imperfections" means that although empty space contains within it all material forms, yet it is not defiled by the imperfections of those material forms. Imperfections of material form refer to all the different kinds of descriptive marks of blue, yellow, and so forth, which represent the causes that engender and increase covetousness, anger, and so forth. They are called imperfections because such dark rainclouds and fog can cause empty space to lose its pure appearance and hinder the vision of that purity. Alternately, it is consistent [with the Scripture passage] to interpret these imperfections of material form to refer to the descriptive marks of such objects as they increase within the mind. It is not the case, however, that empty space itself is defiled by these imperfections of material form. 88

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The phrase "just so the Tathāgata's Pure Dharma Realm pervades the minds of all sentient beings, since it is their reality and is not apart from them" means that just as the Buddha's own mind is ultimately pure because its original nature is luminous and pure, just so are the minds of sentient beings. The original nature is ultimate and pure. The original nature of the mind is suchness. The minds of all sentient beings are equally [ultimate and pure]. 25

How can it be stated that their minds are equally [ultimate and pure]? It is so stated in virtue of the nature of emptiness. This means that the original nature of the mind, its reality nature, pervades the minds of all sentient beings. Therefore we use the term equally [ultimate and pure] to express this reality nature of their minds.

The phrase "since it is their reality and is not apart from them" means that the originally pure minds of sentient beings, although originally pure, are firmly established as the Tathāgata's purity of mind only when far apart from adventitious obstacles and defilements. The equality of the minds of all sentient beings consists in the essence of the full perfection of ultimate meaning, because the mind of equality of all sentient beings is the descriptive mark of that ultimate meaning and is not therefore differentiated from it. Because the minds of all sentient beings are characterized as the ultimate meaning of mind, they manifest and move in nondifferentiation. Because they move in equality, [the minds of sentient beings] are not differentiated. The phrase "and yet it is not defiled by their imperfections" means that it is originally pure. Imperfections refer to covetousness and so forth, all of which are able to lead the mind to commit faults and become defiled. Although such imperfections function by an adventitious discrimination, they are not the essence of the mind.

26 That essence cannot be completely lost and it is

able to bring about purification. We are here dealing with a mystery. The pure luminous reality nature of the original mind is what is meant by mind. It is not true that apart from this mind there is any other nature of a pure mind. How then, [it might be asked,] can it be that the minds of sentient beings have covetousness and so forth?

[We answer that] such [imperfections] are supported on the power of their own discrimination, for until the faults of the mind have been completely severed these [imperfections] do arise through the power of ignorance. This means that just as the original nature of empty space is pure, but appears to 89

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be impure through the presence of illusory descriptive marks that appear due to cataracts damaging the pupils of the eyes, just so the original nature of the Dharma realm is pure but appears to be impure through the illusory descriptive marks that appear due to the causal force of covetousness arising from one's own discrimination, because cataracts of ignorance damage the wisdom eye. But that universally pure wisdom eye is itself never defiled. Furthermore, inasmuch as the Pure Dharma Realm is nondiscriminative, such universal purity is termed the Dharma body of all tathāgatas, their true essence, because it is constantly without change. Therefore, the minds of sentient beings are all equal because the Pure Dharma Realm is present in the continuity of their minds. Thus it is said that "all sentient beings have the seed of a tathāgata" and that "all sentient beings have buddha-nature.

"27

[This doctrine is here taught] in order to lead the minds [of sentient beings] to decide to enter the Great Vehicle. In fact it applies only to those sentient beings of the tathāgata lineage. To say that all sentient beings will become awakened is like saying that everything is inconstant [when we know that the Pure Dharma Realm is not inconstant,] or like saying that everything is suffering [when we know that some things bring real joy]. If the word "all" did not here mean just a small part of all sentient beings and not the complete entirety, then it would contradict what has been explained above concerning the five lineages. It would then imply that the good qualities of all buddhas would finally come to an end because there would be nobody left to save. And this contradicts what has been explained above concerning the Tathāgata's good qualities, for they will never come to an end, they are never of no benefit, and they abide [forever] in the world with the purpose of saving beings and [leading them] to seek wisdom.

28

Although all sentient beings have the Pure Dharma Realm, [they do not realize it,] just as a man born blind does not see the sun or moon because he is held within the power of his obstacle [of blindness]. As the verse says, "It

is due to the defilement of sentient beings that the Pure Dharma Realm does not appear [in them], just as the moon [does not appear] in a broken basin. But it pervades the entire world, for its Dharma shines like the sun. "29

From this reasoning the above objection that the Pure Dharma Realm itself becomes defiled because it is associated with the defiled descriptive marks of all passions, such as covetousness and so forth, and is thus just like 90

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the other contaminated consciousnesses, falls into the fallacy of an uncertain reason. Although empty space is associated with the defilements of material forms, it is not itself defiled. And although consciousness and conscious states are associated with the passions of covetousness and so forth, they still have as their essence the Pure Dharma Realm and are still pure. The example [of the objector's reasoning] is thus inconsistent [with his premise]. It is rather the case that those whose dispositions are impure see their own minds as defiled and on that account say that the Dharma realm is defiled. But those whose dispositions are pure see that the Dharma realm is always pure because, although associated with the defilements of covetousness and so forth, it is originally pure and undefiled. Therefore it is clear that this objection is a logical fallacy. Because this Dharma realm pervades everything, it is like empty space and is not defiled by the imperfections of any sentient being. Those who say that the Dharma realm pervades everything [and is thus defiled], in virtue of the fact that emptiness is something that is clung to, have not demonstrated their thesis. The Third Simile: The Descriptive

Mark of Nonactivity

The Scripture says: "Again just as empty space encompasses all the [three] actions of body, speech, and thought, and yet itself has no arising activity, just so the Tathāgata's Pure Dharma Realm encompasses all the transformations of wisdom and all phenomenal activities, and yet that Pure Dharma Realm itself has no arising activity.

"

The Commentary explains: Again there is an objection, for if the Tathāgata's Pure Dharma Realm has suchness as its essence, then it has no fabrication and no arising activity. How then could it come to encompass the arising of wisdom, which is cause for those phenomenal activities that benefit sentient beings? On the other hand, if it does encompass the arising of wisdom then it would have an arising activity, and then how could the Tathāgata's suchness be its descriptive mark?

In order to respond to this objection [the Scripture] presents this third simile on empty space. The phrase "just as empty space encompasses all the [three] actions of the body, speech, and thought" means that, although empty space does not have any purposeful activity, yet it is able to encompass these three actions of sentient beings.

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[But it is objected that] inasmuch as the two actions of body and speech have a solidity of shape, they indeed can be contained [within empty space]. But how can the action of thought, which has no such solidity, be so contained? It is because of their solidity that we designate things as being contained [in something else].

[We answer that] we say that those [actions of body and speech] are contained in empty space because they are not prevented [from being so contained], for all occurrences of solid objects are not prevented [from being contained]. The case of thought is analogous, for its occurrence is not prevented [from being contained in something else] and thus we can say that it also is encompassed within empty space.

Furthermore, we conventionally describe empty space on analogy with the case where solid objects, when not prevented, move about in something else. Why can we not then conventionally describe empty space by analogy with the case where, in a similar fashion, the action of thought, immediately after being destroyed, again arises from something else within which it is contained, [that is, the container consciousness]. If it were otherwise, then a really existent space would pervade all places and then how could it encompass [anything]? If one were to hold that the substance of space were really existent but not solid, and that when other [solid] things arose they could thus be said to be contained within [that real empty space], then [with equal logical consistency] we could claim that the substance of all things of the world of no form (ārūpyadhātu), which have no solidity, really did exist and were able to contain [other things], and thus that they could also be called empty space, [all of which is patently absurd].

Other scriptures do say that that which is without matter is called empty space, but this is said from the defiled, descriptive marks of common worldly knowledge. Therefore empty space contains the three actions of the body, speech, and thought without any logical contradiction.

The phrase "and yet empty space has no arising activity" means that empty space does not discriminate, as if it were to include this, but not that. Although it has no purposeful activity it is able to include [all things]. It is just like the brightness of the sun, of the moon, or of lamps, which, although not discriminating this from that, yet, when they arise, are able to illumine 92

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all material forms. Or it is like the wish-fulfilling gem, which, although without purposeful activity, is yet able to fulfill the desires of sentient beings. Other examples could be adduced to the point that empty space is manifested in everything.

30

The phrase "just so the Tathāgata's Pure Dharma Realm encompasses all transformations of wisdom and all phenomenal activities that benefit sentient beings" means that the Tathāgata's Pure Dharma Realm maintains and abides in its own essence and, without purposeful activity, establishes those activities that universally benefit sentient beings.

The term "wisdom" means mirror wisdom and the other three wisdoms (discernment, duty-fulfillment, and equality wisdoms). The words "all transformations" refer to the transformations of bodies, words, and thoughts. The phrase "all activities that benefit sentient beings" means that these activities are able to bring supreme happiness and benefit to sentient beings. The Pure Dharma Realm is able to encompass all of these because, when it arises, it is their enabling cause.

The phrase "and yet the Pure Dharma Realm has no arising activity" is interpreted as follows. Arising activity refers to purposeful activity that is able to cause the mind to reject some objects and choose others. Activity means the movement of the mind, for the agitation that characterizes the mind's thinking has such activity. Therefore, the above passage means that the Pure Dharma Realm is able to encompass all wisdoms, all transformations, and all phenomenal activities that benefit sentient beings, although it lacks any purposeful activity or mental agitation.

An alternate reading says that "it encompasses the transformations of all wisdoms and the phenomenal activities that benefit sentient beings. " This

would mean that it encompasses all enjoyment and transformation bodies because, as the cause that benefits sentient beings, it is inexhaustible, because it is extremely great and extensive, and because it is unobstructed. Although it is nondiscriminative, the enabling power [of the Pure Dharma Realm] can give rise to these bodies. This means that just as empty space issues forth in the activities of the arising of the forms it encompasses in virtue of the fact that the reality nature has the power to produce all kinds of different activities, and yet empty space itself had no constructed nor fabricated discrimination of "I" and "mine,

" just so the Tathāgata, dwelling in the uncontaminated realm 93

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and lacking any purposeful or fabricated discrimination of "I" and "mine, "

yet, in virtue of the power of his great vow previously cultivated, is able to engender phenomenal activities that benefit sentient beings through the transformations of all wisdoms. Thus the Tathāgata, in a most inconceivable manner, abides in the Dharma body, and because he is supported by the force of his previous vow he is adorned with the good qualities of all the major and minor marks and continues throughout eons without end. Although he is nondiscriminative he engenders the phenomenal activities that benefit sentient beings through these transformations of all the wisdoms. The Tathāgata has no deliberation as to his proper course of action, yet by the force of his original vow he is able to engender everything. It is due to that previously elicited vow that even when asleep or in the concentration of destruction, he awakens and leaves that concentration at the appropriate moment, although he has no purposeful activity. As the Ocean Wisdom Scripture (Sāgaramati-sūtra) teaches,

"It is just like a monk who resolves [to awaken] at the sound of the bell, and, [having so resolved,] then enters into the concentration of destruction. Although in that concentration he would not hear the sound of the bell, since he would have [destroyed] all discrimination, yet, due to the force of his resolve he would awaken from that concentration at the appropriate time.

"31

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The Fourth Simile: The Descriptive Mark

of Being Unconditioned

The Scripture says: "Again it is like empty space in which all kinds of material forms and descriptive marks appear to be born and perish, and yet this empty space is not itself born nor does it perish. Just so is the Tathāgata's Pure Dharma Realm in which all wisdoms, transformations, and phenomenal activities that benefit sentient beings appear to be born and to perish, and yet that Pure Dharma Realm itself is not born and does not perish. "

The Commentary explains: Again there is an objection, for if the Pure Dharma Realm pervades all knowables and is not free from following upon them, then that Pure Dharma Realm must have a birth and a destruction. On the other hand, if it does not have a birth or a destruction then it cannot pervade all knowables and be free from following upon them all. In order to respond to this objection the Scripture presents this fourth 94

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simile on empty space. The phrase "again it is like empty space in which all kinds of material forms and descriptive marks appear to be born and to perish" means that just as empty space pervades all forms [as stated above], so it also includes these forms and descriptive marks and is not free from following upon them all. But although all these forms appear to be born and to perish, the nature of empty space itself is not born and does not perish. Thus the Tathāgata's Pure Dharma Realm pervades all knowables and encompasses all wisdoms, all transformations, and phenomenal activities that benefit sentient beings and is not free from following upon them all. But although such wisdoms are successively born and perish, yet the Pure Dharma Realm is neither born nor does it perish. This profound meaning is expressed in a scripture,

"Because Mañjuśrī is neither born nor perishes, he is called a tathāgata.

"32 In the truth of ultimate meaning all things neither are born nor do they perish; but in conventional truth we do affirm birth and death, and thus we say that things [only appear] to be born and to perish. This means that their conventional descriptive marks appear to be born and to perish, but it is not the case that in the truth of ultimate meaning any real things are ever born or ever perish. In the Pure Dharma Realm all wisdoms, transformations, and phenomenal activities that benefit sentient beings are also like this, [for they are conventional descriptive marks.]

The Fifth Simile: The Descriptive Mark

of No Increase Nor Decrease

The Scripture says: "Again just as in empty space all kinds of material forms and descriptive marks appear to increase and decrease, and yet empty space itself has no increase and no decrease, just so in the Tathāgata's Pure Dharma Realm the sweet dew of the Tathāgata's sacred Dharma, which has both increase and decrease, is manifested, and yet that Pure Dharma Realm has no increase and no decrease.

"

The Commentary explains: Again there is an objection, for if the Pure Dharma Realm pervades everything and is not apart from the appearance of the Tathāgata's sacred Dharma, which has both increase and then subsequent decrease and destruction, then that Pure Dharma Realm must likewise have increase and decrease. And if this is so, then the Pure Dharma Realm cannot be pure.

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307a

In order to respond to this objection, the Scripture presents this fifth simile on empty space. The phrase "just as in empty space all kinds of material forms appear to increase and decrease" means that the Tathāgata's sacred Dharma is most truly eminent and pure when compared to the heterodox teachings of the non-Buddhists, because it is like a rich liquor or a sweet dew. It can lead others to cessation and the [sweet dew of] eternal life. Thus the holiness realized through the devout practices of this sacred Dharma attains the result of no training. Because the many divisions [of the doctrine] have already been present for a thousand years, it is said that the Buddha's true Dharma has lasted a thousand years. But this does not mean that the Buddha-Dharma is only a thousand years old. The tradition of the word-hearers was divided into many sections only a hundred years after the Buddha's passing, but the bodhisattva tradition remains the same for more than a thousand years, for the one taste of purity does not engage in crafty debates. 33It was after that

thousand-year period that there arose the two different interpretations of the Sarvāstivādins, [who claimed that all things were really existent,] and the Śūnyatāvādins, [who claimed that all things were empty]. Thus it is said that the Tathāgata's Dharma has lasted a thousand years.

The phrase "and yet the Pure Dharma Realm has no increase nor decrease" means that it is only by conventional truth that the Tathāgata's Dharma has increase or decrease, but in the truth of ultimate meaning the Pure Dharma Realm is its nature and it has no increase nor decrease, just as [in the truth of ultimate meaning] material forms [have no arising nor passing away]. Having the Pure Dharma Realm as its essence and lacking increase and decrease, in the truth of ultimate meaning it is like empty space, for it too is characterized as having no increase nor decrease. When it is said that it appears, this means that its transformations within conventional consciousness appear as having increase and decrease, but such is not its true nature in the Pure Dharma Realm, for it is apart from the characteristics of fabrication and discrimination.

The Sixth Simile: The Descriptive Mark

of No Movement

The Scripture says: "Just as in space material forms and descriptive marks in the ten directions are limitless and inexhaustible, because the realm of empty 96

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space is limitless and inexhaustible, and yet empty space itself has no going or coming, no moving or changing, just so is the Tathāgata's Pure Dharma Realm, in that although it establishes benefit and happiness for all sentient beings in the ten directions and its various kinds of activities are limitless and inexhaustible, because the Pure Dharma Realm is limitless and inexhaustible, yet that Pure Dharma Realm has no going or coming, no movement or changing. "

The Commentary explains: Again there is an objection, for if the Tathāgata has the Dharma realm as his essence and also bestows benefit and happiness on all sentient beings, whether they are going or coming, the Dharma realm is not separated from this [going and coming] and, just as other things, it must also have going and coming, as, for example, being born and so forth. If this be so, then the Dharma realm cannot be pure. On the other hand, if the Dharma realm has no activity of going or coming then it cannot bestow that benefit and happiness on sentient beings in the ten directions. In order to respond to this objection, the Scripture presents this sixth simile on empty space. The phrase "just as in space material forms and descriptive marks in the ten directions are limitless and inexhaustible, because the realm of empty space is limitless and inexhaustible" means that the worldrealms in the ten directions are limitless and inexhaustible, and thus all the various material forms and descriptive marks in them are also limitless and inexhaustible. Lacking limits in any direction both as to time and as to place, they are said to be limitless and inexhaustible.

The phrase "and yet empty space itself has no going and coming, no moving or changing" means that empty space encompasses everything, pervades everything, and yet has no activity. The phrase "just so is the Tathāgata's Pure Dharma Realm, in that although it establishes benefit and happiness for all sentient beings in the ten directions and its various kinds of activities are limitless and inexhaustible" means that those activities of bringing benefit and happiness are limitless and inexhaustible, as explained above.

The phrase "because the Pure Dharma Realm is limitless and inexhaustible" means that the Pure Dharma Realm is limitless and inexhaustible because, although it has no movement, its enabling force can issue in activities that bring benefit and happiness to limitless sentient beings in limitless worldrealms in the ten directions. 97

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The phrase "and yet the Pure Dharma Realm has no going or coming, no moving or changing" is to be understood as follows. Going means to leave here and to arrive there. Coming means to leave there and arrive here. In the phrase "no moving and no changing" the first is the explanation [of going and coming], while the second is an interpretation [of that]. The phrase "the Pure Dharma Realm has no going or coming" and so forth means that it has no limitation nor any restrictions of material form. If it had any limitation or restriction of material form then, like all things, it could be said to go and to come, to move and to change from place to place, and then it would not be limitless and unrestricted. The Dharma realm is like empty space, but it can be said to have the activities of going and coming, of moving and changing. In general this means that in the truth of ultimate meaning, the Pure Dharma Realm is the essence of all tathāgatas and is pervasively present in the conscious streams of all sentient beings. Due to the maturing force of their own good seeds and the enabling cause of the Pure Dharma Realm, when a consciousness [of that Pure Dharma Realm] arises, then the activities [of the Tathāgata's wisdom] become clearly manifested and expressed in words as the benefit and happiness which the Tathāgata brings to all sentient beings. Were it not for such activity, such an enabling cause, then it would not happen that the Tathāgata's Dharma body would be able to have any activity of bringing benefit and happiness to sentient beings. As a scripture teaches,

"Good sons, the Tathāgata lacks any going or coming whatsoever. "34

We did say above that the Tathāgata does go and come, but this refers [only] to his enjoyment and transformation bodies. Thus there is no contradiction here. The Seventh Simile: The Descriptive

Mark of Eternity

The Scripture says: "Again, just as in empty space the three thousand worldrealms appear to be destroyed and created and yet the realm of empty space is neither destroyed nor created, just so in the Tathāgata's Pure Dharma Realm there appears the realization of supreme awakening, which has unlimited descriptive marks and there is manifested the entrance into final cessation, and yet that Pure Dharma Realm does not perfect supreme awakening nor does it enter cessation.

"

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The Commentary explains: Again there is an objection, for, if the Pure Dharma Realm is apart from going and coming, then how can it reach to supreme awakening and final cessation, since it neither goes nor comes anywhere? On the other hand, if it does have going and coming, then this would contradict what is taught [in the last section].

This objection is not valid because of this Scripture passage above. Just as world-realms appear to be destroyed and created and yet empty space is neither destroyed nor created, just so in the Pure Dharma Realm, although all buddhas appear to realize supreme awakening and final cessation, yet in the truth of ultimate meaning the Pure Dharma Realm does not realize any supreme awakening nor final cessation. Only if it did realize these could it be said to have going and coming. Just as in empty space the appearances of the destructions and creations of all world-realms are conventional truths and not the truth of ultimate meaning, since in great emptiness such things have emptiness as their nature, just so the Tathāgata's Pure Dharma Realm manifests the realization of supreme awakening, which has unlimited descriptive marks, and final cessation, but this is said in conventional truth and not in the truth of ultimate meaning, for the realization of supreme awakening and the entrance into final cessation do not really exist because all dependently co-arisen aggregates have no essence. If the Pure Dharma Realm be considered in the truth of ultimate meaning, then the existence of these two (supreme awakening and final cessation) is not an ultimate existence, for that which ultimately exists does not cast off its own descriptive marks and take on other descriptive marks. If one allows that the Pure Dharma Realm casts off what is not supreme awakening to realize supreme awakening and casts off what is not final cessation to attain final cessation, then such is not the truth of ultimate meaning.

One might think that precisely because of this explanation these two should be said ultimately to exist, for supreme awakening has never had a time when it was not supreme awakening and final cessation has never had a time when it was not final cessation. Therefore they should ultimately exist. But, if this be so, then other things would likewise [ultimately exist]. The destructions of world-ages would be constant destructions and at no time would they not be being destroyed. The creations of world-ages would 99

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be constant creations and at no time would they not be being created. Pots and pans at no time would not be pots and pans, for [in the above opinion] all these things would also ultimately exist.

And if this be so, then ascetics would not have to cross over a world filled everywhere with the flaming fire [of passion] and go to that other realm but would suffer the flames of that fire in this [world]. Those who had attained the power of eminent faith in the various stages would not experience any conversion unto mastery. Those who have not attained any preeminent concentration or powers of mastery would both realize supreme awakening and negate supreme awakening, would both attain final cessation and negate final cessation. Thus, although one first [realizes] the state of supreme awakening and then that of final cessation, yet, because pure suchness does not lose its own descriptive mark, so the Pure Dharma Realm neither realizes supreme awakening nor enters cessation.

It is because these two do have increase as their own descriptive mark that they do not ultimately exist. Both the practitioner and his practice, because they are characterized by clinging to what is entirely imagined, do not really exist, and yet, because practitioners do come to understand all things, they are said to be awakened. Theirs is a transcendental, nondiscriminative wisdom, a realization of supreme awakening. In this state, taking suchness as their content of understanding, they do not manifest any discrimination in regard to these two (supreme awakening and final cessation), and thus there is no supreme awakening or final cessation. This profound meaning is expressed as follows [in a scripture]: "Your Majesty should know that because all things are not born, all buddhas manifest nonattainment and nonrealization. "35Because clinging to the imagined is nonexistent, so the discrimination of birth and so forth does not exist. It is by conventional truth that these two are established, for the transformation body does manifest them as appropriate to the level of understanding of those sentient beings to be converted. Therefore the Tathāgata manifests these two and in establishing these two actions, he manifests everything. The Eighth Simile: The Descriptive Mark

of No Suffering

The Scripture says: "Again, just as in regard to the various material forms that depend on empty space, changes such as destructions and conflagrations 100

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can occur and yet the realm of empty space is not changed thereby and suffers no affliction, just so in the realm of sentient beings, which depends on the Tathāgata's Pure Dharma Realm, sinful actions of body, speech, and thought against the various precepts can occur and yet the Pure Dharma Realm is not thereby changed and suffers no affliction.

"

The Commentary explains: Again there is an objection, for if the Pure Dharma Realm pervades all kinds of sentient beings then how can those sentient beings have any sin? In the Pure Dharma Realm there is no sin because its essence is pure. The establishment of precepts would then be useless, for no sentient being would have any sin. On the other hand, if they did have sin then they would be afflicted and, just like the adherents of the lower vehicles, would not attain utmost purification. It is in order to respond to this objection that [the Scripture] presents this eighth simile on empty space. The phrase "just as in regard to the various material forms that depend on empty space" and so forth shows that this objection is invalid, for just as in regard to such material forms as grasses and trees, which depend on space, changes such as being destroyed and so forth can indeed occur and yet empty space is not changed thereby, since, although it encompasses them, it is neither afflicted nor oppressed by any of their sufferings, such as being destroyed and so forth, just so in the realm of sentient beings, which depends on the Tathāgata's Pure Dharma Realm, all kinds of sins can occur and yet that Pure Dharma Realm is not changed thereby nor does it suffer any affliction. Although sentient beings are within the Pure Dharma Realm, it is apparent that in virtue of their own imagining, they do engender the two kinds of sins in their actions of body, speech, and thought, for householders can commit evil sins, such as injuring their parents, and monks can commit sins as appropriate to their station. It was in order to subdue and regulate [sinful sentient beings] that the precepts were established. But all sins have only a conventional existence and the Pure Dharma Realm is not changed by such transgressions, for its essence is not altered, afflicted, or oppressed. If due to such suffering it were to become inconstant, then it would have sin and be like [the ultimate state attained by] the word-hearers. Such, however, is not the Pure Dharma Realm. Since it is able to remain constant in the face of all suffering it has no sin and is like unto empty space. 101

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Furthermore, it is only in their conventional existence that all the material things are destroyed in space and not in their ultimate existence. Likewise, although sin and the establishment of the precepts are present in the Tathāgata's Pure Dharma Realm, these are established conventionally and do not ultimately exist. They are so established by conventional naming. The three actions of body, speech, and thought become evil only because of the way in which they arise and not because their essence [is evil]. There is nothing that is established as really existing in virtue of its own arising force. Likewise, evil actions of the body [do not have their own arising force], for [the body] is a composite of the elements of the earth, and so on. The actions of speech, like the sound of a drum, are not themselves evil. Likewise, actions that are not externally indicated do not really exist, for nonactivity is their only nature. Actions of thought do not ultimately exist, for they are determined to be evil only by being associated with the power [of evil permeations]. The causes [of all these actions] do not exist; therefore the resultant [actions themselves] do not exist. Therefore in the Pure Dharma Realm neither karmic actions nor their results ultimately exist because they all arise from imagination, are engendered from the evolutions of conventional consciousness, and are established as so characterized. The Ninth Simile: The Descriptive Mark

of Not Being an Aggregate

The Scripture says: "Again, just as, dependent on empty space, great earths, great mountains, bright lights, waters, fires, Indra's retinue of stars, and suns and moons of all kinds can occur, yet the realm of empty space is not characterized by these, just so, dependent on the Tathāgata's Pure Dharma Realm, the [purified] aggregates of discipline, concentration, wisdom, liberation, and liberation-wisdom can occur, and yet that Pure Dharma Realm is not characterized by them.

"

The Commentary explains: Again there is an objection, for, if the Pure Dharma Realm pervades all things, then it must be characterized by the uncontaminated aggregates of moral discipline (śīla), concentration (samādhi), wisdom (prājña), liberation (mokṣa), and liberation-wisdom (mokṣa-jñana). If it is not apart from them then, like empty space, it must be characterized as being an aggregate.

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In order to respond to this objection the Scripture presents this ninth simile on empty space. The above passage from the Scripture shows that this objection is invalid, for [the uncontaminated aggregates are present in the Pure Dharma Realm,] just as [the great earth, mountains, and so forth] are present in empty space. Just as, dependent on space, the earth, [mountains], and so forth can occur, and yet empty space does not take on the marks of being an aggregate in virtue of being associated with the common marks of the earth and mountains, just so, although the aggregates of discipline and so forth can occur in dependency on the Tathāgata's Dharma realm, yet that Dharma realm is not identical with these pure aggregates. You should understand that uncontaminated pure discipline is here called the aggregate of discipline. Uncontaminated concentration is called the aggregate of concentration. Uncontaminated wisdom is called the aggregate of wisdom. The eminent understanding of the stage of no training is called the aggregate of liberation. The correct insight of the stage of no training is called the aggregate of liberation-wisdom. The first three are causes for the last two. One opinion holds that the wisdom that has as its content liberation at the stage of no training is called deliverance wisdom and the other wisdoms are simply called wisdom.

But another opinion holds that all five of these uncontaminated aggregates are present both in the stage of training and in the stage of no training, but whereas they are only partially realized in the stage of training, they are fully realized in that of no training, for all bodhisattvas and buddhas are endowed with these five [uncontaminated aggregates]. Thus, although these five aggregates depend on the Dharma realm, yet that Dharma realm is not to be identified with their descriptive marks and they do not lose their own descriptive marks as the five [uncontaminated aggregates]. Note that the five clinging aggregates of material form, sensation, conceptualization, volition, and consciousness and these five uncontaminated [aggregates] are the same in regard to the Dharma realm, [for they all are aggregates and not to be identified with that Pure Dharma Realm].

In summary we do affirm that there are no phenomenal qualities, such as discipline and so forth, in that Pure Dharma Realm, and yet there are true approaches to those good qualities therein, for its enabling causality engenders and increases all conditioned good qualities, which are not identical with 103

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those true good qualities of the empty Dharma realm since they are unconditioned. These conditioned qualities, being dependent on this Dharma realm, engender and increase all good qualities, but they are comprised in the conditioned transmigratory aggregates. But since they are not interrupted nor exhausted they are said to be eternal. It is not true, however, that they will never come to an end for all eternity, for having been engendered they will inevitably perish, since they are comprised in aggregates. They are not unconditioned factors, for they have as their content of understanding the meanings produced by reflection, and thus [in this fashion] they are eminent. Therefore we can conclude that the Dharma realm is truly the support for these five aggregates in [engendering] good qualities in all of the three vehicles. The Tenth Simile: The Descriptive Mark

of No "I" or "Mine"

The Scripture says: "Again, in empty space causes and conditions develop and arise and the spheres of the three thousand world-realms can occur, and yet the realm of empty space itself has no arising activity, just so, in the Tathāgata's Pure Dharma Realm immeasurable descriptive marks and the spheres of all the buddha assemblies are encompassed and yet the Pure Dharma Realm has no arising activity.

"

The Commentary explains: Again there is an objection, for, if the Pure Dharma Realm of all buddhas is its essence then there is no differentiation in the enjoyment of this and that. How then could [that Pure Dharma Realm] have any differences in assemblies? On the other hand, if there is a differentiation in what is enjoyed [in those assemblies], then how can it be the Pure Dharma Realm of all the buddhas?

In order to respond to this objection, [the Scripture] presents this tenth simile on empty space. The above passage shows that this objection is invalid, for it is just like empty space. In empty space, causes and conditions arise and the encircling of the enveloping wind-wheel which [supports] the three thousand world-realms can occur. Even though empty space has no discriminative thought that might differentiate "I" and "mine, " yet it is able to encompass all these spheres of the different world-realms. Just so, in the Tathāgata's Pure Dharma Realm there can occur the one unified sphere of the assembly of all initiated bodhisattvas, who in the fullness of their qualities have attained 104

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the universal wisdom engendered from the enabling power of their own good actions. Since this [assembly] arises from a variety of different causes and conditions, those causes and conditions do not result in only one buddha assembly but in a number of such assemblies. Another scripture expresses this same idea: "There can be various buddhas and buddha lands and buddha assemblies.

" Yet the Dharma realm is not differentiated in the enjoyment of "I" and "mine" nor does it have any potentiality for creating differentiation between subject and object.

Although the Tathāgata's Dharma body has no images of differentiation or fabrication, yet, due to the power of original vows and eminent practice, enjoyment and transformation bodies do give rise to all the buddha lands replete with their various descriptive marks. Thus arise all the differentiations in buddha assemblies, all of which are but evolutions of conscious construction. But all these differentiations do not really exist. Just as by the power of his previous vow to benefit all sentient beings a universal monarch might perform eminent actions and engender wondrous and varied differentiations, such as excellent women and so forth,

36 just so all buddhas, because they

desire to benefit all sentient beings, engender eminent actions and in the enabling power of these actions give rise to various Pure Lands, thus constituting the differences in the enjoyment of Dharma in all the assemblies. But there is no discrimination in regard to these differentiations [for they are all evolutions from the Dharma body].

From this we can understand that the descriptive marks of the Dharma realm are profound, that its places are profound, that its actions are profound. The profundity of its descriptive marks means that it is apart from the ten kinds of impure defects and thus has the ten descriptive marks of purity. The ten kinds of impure defects are discrimination, defilement, purposeful activity, being conditioned, increase and decrease, movement, being transitory, suffering affliction, being an aggregate, and being attached to assemblies. The ten descriptive marks of purity are nondiscrimination, nondefilement, no purposeful activity, not being conditional, no increase nor decrease, no movement, being eternal, having no affliction, not being an aggregate, and not distinguishing "I" and "mine.

"

The profundities of action refer to the actions of transformations. The profundity of place means that [these buddha places] have no movement and 105

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