T1530 The Interpretation of the Buddha Land

Chapter 9: Mirror Wisdom

The Interpretation of the Buddha Land

are in fact fully replete assemblies in the Tathāgata's Pure Land. All these places are metaphorically expressed through analogy with empty space, for that [analogy] is employed to express all the descriptive marks of the Dharma realm. As a scripture teaches,

"All the metaphors we rely on express the

Tathāgata's qualities, such as discipline and so forth, analogically but they all slander the Tathāgata, except the metaphor that employs the analogy of empty space, because the immeasurable qualities of the Tathāgata, such as his discipline and so forth, are indeed analogous to empty space. "37

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Mirror Wisdom

The First Simile: The Characteristic

of Enunciation

The Scripture says: "Next, wondrously born ones, is mirror wisdom, which reflects all kinds of images as in a great mirror. Thus, dependent on the Tathāgata's wisdom mirror, a multitude of images of all senses, objects, and consciousnesses are reflected. But you should understand this mirror to be only a simile and should recognize that the Tathāgata's wisdom mirror is entirely universal. It is thus that this mirror of wisdom is called mirror wisdom. "

The Commentary explains: Next the Scripture says wondrously born ones, next is mirror wisdom, for wisdom is to be explained after abandonment [and we have just described that abandonment in the above treatment of the Pure Dharma Realm]. We interpret that mirror wisdom by analogy [with a mirror], which is an impartial cause of the arising and manifestation of images of all things. This means that the eighth consciousness of all tathāgatas is able to manifest and engender all images of all wisdoms just as a great mirror is able to manifest all images of this world, for [that container consciousness] is associated with wisdom. By conventional meaning we term [such manifestations of the converted container consciousnesses of the Tathāgata's] wisdom. The phrase "all senses" refers to the six internal sense organs of the eye, ear, and so forth. The word "objects" refers to the six objects of those sense organs, that is, material form and so forth. These six internal sense organs and their six external objects are the twelve bases [of perception]. The term "all consciousnesses" refers to the mind and mental states of the last three wisdoms, which have as their content those twelve bases, that is, all these [six] consciousnesses [that together with the twelve bases constitute the eighteen realms]. [The Scripture] says "a multitude of images" because differences in the various functionings [of these wisdoms] do appear. Later on this Scripture says that at all times mirror wisdom, being always supported 107

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on all objects, is elicited together with the perceptible appearances of the various wisdom images. Other passages are to be interpreted in accord with this, for it is termed mirror wisdom because it can cause the arising of wisdom images. Equality wisdom takes as its content [the images of] mirror wisdom, with all its dependently co-arisen [images of] things. Discernment wisdom takes as its content all common and individual descriptive marks [of things], as does duty-fulfillment wisdom. The mind and mental states of these three wisdoms, in all the objects they apprehend both internally and externally, appear in the likeness of all these individual and common things, and various images clearly appear distinctly [in these three wisdoms]. Therefore all those images arise with the Tathāgata's mirror wisdom as their cause. They are said to appear because they are clearly and distinctly manifested and understood. They are appearances in the mind of the Tathāgata's wisdom and nothing more, for in the Tathāgata's result stage their essence is equality wisdom and the other two wisdoms. When these wisdoms arise they are able thoroughly to understand, each according to its proper mode of functioning. Although they are nothing but the [undifferentiated] understanding of a tathāgata, yet for the sake of analysis we do explain their descriptive marks. Others [who have not attained awakening] lack such [wisdom] capacity, for it is [only] through mirror wisdom that one is designated as capable of manifesting [wisdom], inasmuch as it brings about images of dependently co-arisen things just as a bright mirror manifests all its images.

An alternate interpretation is that in the phrase "all senses, objects, and consciousnesses" we are dealing with three distinct items [and not the eighteen realms]. The senses are the six sense organs, the objects are their six spheres, but the consciousnesses are the first six consciousnesses [that is, the five sense consciousnesses and the perceiving consciousness]. These include all the multitudinous images of the eighteen realms, [that is, all knowables in the world]. All these images do appear as appropriate to the specific nature of the other three wisdoms [which depend on mirror wisdom]. Because discernment wisdom and the other wisdoms are all able to manifest the universal nature of reality just as it is and to the limits of its existence, they have as their content [all the images] in the pure conscious construction associated with the Tathāgata's mirror wisdom. Because these three wisdoms give rise to their respective wisdom images they are said to manifest them. In general, 108

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such a description applies only to the understanding of a tathāgata, but for the sake of analysis we say they manifest their [own specific] characteristics. The rest of the interpretation is as above.

Furthermore, the eighteen realms are all present to the consciousnesses and the conscious states associated with the Tathāgata's mirror wisdom, and thus their images appear therein, since when the Tathāgata's mirror wisdom arises it is able entirely to illumine all objects. All senses, their objects, and the [resultant] consciousnesses clearly appear as images in this wisdom because it apprehends their descriptive marks and causes them to appear. 38

Although mirror wisdom has no discrimination of subject and object, yet all knowable images do appear in it just as in a mirror, for this is the mode of functioning of this wisdom. Although the Tathāgata has no discrimination between subject and object, between unity and difference, yet he is able to be aware of the images of things characterized either as individual or as common as they arise in his mind and, since he is thus aware, he can explain these individual and common marks of all things without failure. It is in virtue of these images that the Tathāgata is perfected in his never-failing memory of things, for due to this all knowables are at all times clearly apparent in his mirror wisdom and in the other three wisdoms. If this were not so then how could the Tathāgata be called omniscient? If there were no mirror wisdom or if there were not the other three wisdoms then he would not be able constantly to be aware of the individual and common marks of all things. One might proffer the opinion that [the Tathāgata] has such a profound ability for omniscience in virtue of his [temporal] continuity, for a verse says, "It is because of his continuity that [the Tathāgata] has such a profound ability and is omniscient, just as a fire consumes everything [piece by piece]. It is not the case that he knows everything simultaneously.

"

But these are untrue words, for when the minds of non-buddhas apprehend one thing they do not apprehend other things or know other things, and therefore they are not omniscient. A temporally sequential continuity is unable to apprehend and know [all things in one] moment. In the above opinion [the Buddha] would at one moment know only one aspect of the common marks of all things. If, however, this were so then the Tathāgata would be termed omniscient only by conventional meaning. But this is not so, for then he would not truly be omniscient, as omniscience means to be all-knowing in ultimate meaning. 109

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Furthermore, in virtue of the fact that mirror wisdom is their content, in the continuity of the minds of tathāgatas there appear all the images of the senses, objects, and consciousnesses of other beings in both world-transcendent and good worldly states, for if there were no mirror wisdom then these images would not so appear. They arise and are understood because of the force [of this mirror wisdom]. This means that the Tathāgata's mirror wisdom is their enabling cause and that all the senses, objects, and consciousnesses of all world-transcendent and good worldly states arise because of it, just as a multitude of images appear in a bright mirror. Although each sentient being has his own causal force, yet only in virtue of the enabling power of mirror wisdom do these [images] appear [in the minds of the awakened]. It is just like seeds, which would not produce their sprouts without the earth and so forth, or the images of things, which would not be reflected without a mirror. But, [it is objected,] if this be so then the Bhagavat would be just like Maheśvara, who in the false view [of the non-Buddhists] is thought to be the cause of the world. Can it really be held that [the Bhagavat] is the universal cause of all the results [of awakening] in the world?

We do not commit this error, because when [mirror wisdom] arises it is able only to be the enabling cause [for those results]. It is not an eternally creative agent. Rather [mirror wisdom] arises due to the joint accumulation of merit and wisdom which have been cultivated for immeasurable eons [by sentient beings, who are thus the direct causes of these results]. Therefore, although [mirror wisdom] is a cause whereby all kinds of good arises for sentient beings, it is not to be understood as the non-Buddhists understand Maheśvara, who is falsely thought to be the creative agent of the world and whose nature is held to be eternal.

If there were not any image in that mirror [of wisdom] then how could there be any analogies [for expressing ultimate truth]? It is from the union of the thing [reflected] and the mirror that there comes to be a content for understanding. It is because images do thus appear that we are able to use such analogies. It is because of the maturation force of the permeation of the images that are perversely clung to by all sentient beings that images appear which seem to objectify the maturation of one's own consciousness. Thus in this world arrogant pride arises and people think that they see images on the mirror of the self, arguing that there is no other mirror in which they 110

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could arise. But this Scripture on the Buddha Landsays only that those images appear and not that they are produced [by any self]. Understand that the descriptive marks of all objects are appearances of the evolutions of consciousness and so do not ultimately exist apart from conscious construction, for that [conscious construction] is their ultimate meaning. However, the doctrine of conscious construction-only does not mean that there are no conscious states and does not teach that there is only one consciousness. Each sentient being has the eight consciousnesses and their accompanying conscious states. Although all material forms and so forth do have their specific classifications [as outlined in the Abhidharma tracts], they all arise from conscious construction through the permeations whereby consciousness matures, for it is the nature [of consciousness] to be so differentiated. But even when these changes appear they are still not apart from conscious construction. By conventional speech we differentiate the content of these conscious states but such is not ultimate truth, for in the truth of ultimate meaning all things have no separate essence. Even suchness, although it is not an evolution of consciousness, is not apart from conscious construction, for it is the real nature of consciousness and is revealed by the common mark of the essencelessness whereby both the self and things are empty. We do then refute [the separate existence of] material form and so forth as imagined by the ignorant to be external to conscious construction. But we do not reject material form and so forth of other-dependent (paratantra) and fully perfected (pariṇispanna) [consciousnesses], for, in virtue of the fact that these are not apart from consciousness and conscious states they do not lack existence and are not apart [from that conscious construction]. Because these two consciousnesses of other-dependency and full perfection are not distinct [from one another], the Scripture refers to them as equal.

Both worldly mirrors and the Tathāgata's wisdom are nondiscriminative and both are able to present images without discrimination. It is termed mirror wisdom because [that wisdom mirror] is the cause of [such images]. The Second Simile:

Nondiscrimination

The Scripture says: "In a great mirror, suspended in some high unshakeable place by a fortunate rich man, limitless people passing by could see their 111

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virtues and imperfections and then might come to desire to hold onto their virtues and discard their imperfections. Just so the Tathāgata has suspended his mirror wisdom in the Pure Dharma Realm, which, being uninterrupted, is unshakeable, because he desires to lead limitless innumerable sentient beings to gaze upon purity and to come to desire to hold onto that purity and discard all defilements.

"

The Commentary explains: The phrase "in some high . . . place" means the pinnacle or the acme. The "Pure Dharma Realm" is undefiled suchness and its ground is called the ground of peace because, whether as support or as content, it is uninterrupted. The term "unshakeable" means that since that mirror wisdom is supported on and has as its content understanding the Pure Dharma Realm, it exhausts the limits of transmigration and follows along in a constant continuity without interruption. This means that mirror wisdom is eternally separated from the oscillations of discrimination. This first [mirror] wisdom has always been and always will be, and thus its continuity is uninterrupted. The other three wisdoms (equality, discernment, and duty-fulfillment wisdoms), although they have no imaginings, yet do have a kind of nonclinging and nonpurposeful discrimination. They are realized in a temporal sequence and may be activated or not. Thus they are not unshakeable. [This might seem to imply that the consciousnesses of these other wisdoms can be lacking in the state of awakening.] Thus one opinion holds that at the concentration of destruction, equality wisdom is not manifested, for the treatises explain that in the concentration of destruction there is no thinking consciousness. It is further stated that in one aspect [that concentration of destruction] destroys the constantly active consciousnesses and conscious states. But, if this were so, then those treatises would teach that in these states [of arhatship, the concentration of destruction, and the transcendent path,] there is no thinking consciousness at all.

39And if this were so, then from the

first stage of joy, when uncontaminated insight occurs, to the tenth stage of the Dharma cloud, [even though insight into the equality of all things occurs, yet] this equality wisdom would be lacking. And this is a serious error because it contradicts the scriptures and treatises. When the treatises explain that thinking is absent [in these states], they refer to the absence of defiled thinking and do not mean that thinking consciousness is lacking altogether. As long as one has not yet attained the selfless wisdom that realizes the emptiness of 112

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things, this [defiled thinking] is the support for the constant manifestation of clinging to the discrimination of things. As long as one has not yet attained the selfless wisdom that realizes the emptiness of self, this clinging is constantly active, because it is supported on this [defiled thinking consciousness]. If we examined the matter thoroughly, we would say that the container consciousness functions in synergy with a thinking consciousness. If a perceiving consciousness arises, then at the same time the container consciousness functions in synergy with these two consciousnesses. When one of the five sense consciousnesses arises, then it functions in synergy with these three consciousnesses, and so forth, until, when all five of the sense consciousnesses arise at the same time, then simultaneously the container consciousness functions in synergy with all these seven consciousnesses. 40 Know then that in

[the three states of the transcendent path, the concentration of destruction, and the state of no training, a consciousness of thinking] also exists, for its mode of functioning, joined together with equality wisdom and apart from any discriminative clinging to defiled things, is subtle and not opposed to that concentration of destruction. The concentration of destruction is the natural development of the uncontaminated path, for its essence is uncontaminated. It is the self-clinging of defiled thinking that is opposed to it. The above statement that [the concentration of destruction] in one aspect destroys [consciousnesses and conscious states] does not then mean that it destroys all consciousnesses. Therefore equality wisdom, [which is the conversion of the support for thinking,] is present in the state of the result of awakening and, although it is constantly manifested, yet in the ten stages it is realized in a temporal sequence. But when the contaminated mind arises, then this wisdom does not arise, for it is then interrupted. It is not thus unshakeable. Because the other two wisdoms are also not constantly active in the state of awakening, they also are not unshakeable.

Why then has the Tathāgata securely placed this mirror wisdom in the Pure Dharma Realm? In order "to lead limitless innumerable sentient beings to gaze upon purity.

" Why should they gaze upon purity? So that "they may

come to desire to hold on to that purity and discard all defilements. " Defilements here refer to the qualities of passion and karmic rebirth. To discard means to suppress and sever, for, whether on the worldly or transcendent path, one suppresses and severs them either for a time or finally. Purity refers 113

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to all the good which can cause the minds of sentient beings to become purified. To hold on to means to support, for [that purity] firmly establishes, nurtures, and matures the seeds [of wisdom] and seeks to realize deliverance according to one's commitment. This means that all tathāgatas, when they were bodhisattvas, came to aspire after the perfection of all kinds of benefit for sentient beings and entertained the joyous thought of benefiting and gladdening all sentient beings. Supported on the Pure Dharma Realm, they subsequently amassed the spiritual equipment of happiness and wisdom by their practices and turned back [from cessation] to seek a continued presence [in this world of transmigration]. All this was due to the fact that the skillful methods of mirror wisdom were earnestly cultivated [by them]. Having realized this wisdom, which has as its content the Pure Dharma Realm, their continued presence was without movement and although they had no purposeful, discriminative fabrication, yet that continued presence [in transmigration] was an enabling cause for leading sentient beings, according to their dispositions, to establish, nurture, and mature the seeds of immeasurable good roots, to attain worldly joy and transcendent deliverance. Therefore [these buddhas] arose from the Tathāgata's mirror wisdom; and their transformed existence functions to proclaim the essence of the Dharma to all sentient beings in order that they might know [the differences between] defilement and purity, hold on to purity, and discard defilement. Such is their support for bringing benefit and happiness to sentient beings. The Third Simile: Purity

from Obstacles

The Scripture says: "Again, just as when a mirror is shined to a luster, its surface, bright, pure, and free from dust, shines and clearly illuminates everywhere, just so is the Tathāgata's mirror wisdom because, being buddha wisdom, it is eternally separated from the [two] obstacles of passion and to knowledge, and its well-polished luster is the support for concentration. Its mirror surface is pure and without dust, and brings happiness and benefit to all sentient beings, for its light illumines everywhere. "

The Commentary explains: It is "bright" because its essence is extremely pure. It is "pure" because, being apart from differentiation, it is free from adventitious dust. The phrase "free from dust" means that it has been completely 114

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purified from dust inasmuch as it is separated from anything that obfuscates the above two (clarity and purity). The term "shines" is used because of the [luminous] surface of that mirror. The term "clearly" refers to that purity. The phrase "it illumines everywhere" is used because of that freedom. It is said that that mirror wisdom is "buddha wisdom" because it is forever apart from the [two] obstacles of passion and to knowledge, which are termed dust, and thus it is said that it is "eternally separated" [from these]. It is "polished to a luster" because such buddha wisdom is eternally transcendent to the dust of all obstacles.

"Passion" refers to the bonds of all the passions of craving, anger, and so forth, which in the state of bondage and guilt keep people drowsy, for, whether outwardly manifested or not, they all have the force to obstruct the arising of the holy path and the attainment of cessation. "The obstacle of

passion" means that they scatter the body and the mind.

"The obstacle to knowledge" refers to ignorance in regard to all knowables which, while not being itself a defilement, obstructs the universal wisdom [of a buddha]. But it does not obstruct cessation, for we see that the word-hearers do attain cessation even though they have this obstacle. These two obstacles are also termed defiled hindrances. They are rendered quiescent by pure wisdom since they would defile that pure wisdom. Thus [wisdom] comes to control this adventitious dust, these hindering obstacles. The phrase "it is eternally separated from them" means that they never arise again. Because it is eternally separated from these obstacles, mirror wisdom is always pure, and thus it is said that it has "a wellpolished surface. " The phrase "it is the support for concentration" means that [concentration] is supported on mirror wisdom because it arises in dependency on it. The term "support" is also applicable to concentration, for on the path of uninterrupted deliverance it is the support that engenders the utmost purification. Thus either concentration or wisdom may be termed a support. The most basic concentration is the preeminent diamondlike concentration, for through its power obstacles are eternally severed. In this case wisdom is that which is supported, for it is upheld in the power of concentration. The term "support" means that this wisdom arises in virtue of the uninterrupted nature of that concentration, for in the power of that concentration the utmost purification becomes separated from all discrimination and has no discrimination in virtue of the arising of mirror wisdom. This wisdom then is that which is supported, because it is supported by concentration. 311a

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It is "bright" because of its original purity, which is bright, pure, and without dust. It is "pure" because it is apart from the obstacle of passion. It is "without dust" because it is apart from the obstacle to knowledge. The phrase "it brings happiness and benefit to all sentient beings, for its light illumines everywhere" means that this wisdom is able to bring about all benefit and happiness for all sentient beings because it is supported on concentration. Because of its activity "its light illumines everywhere.

" Because its essence

is the pure mirror, the text uses the term "light.

" It "clearly illumines everywhere" because it is free from the [two] obstacles of passion and to knowledge. Therefore mirror wisdom is originally pure, far apart from the two obstacles, is bright, pure, and without dust. Although it cannot be seen, it gives rise to the enjoyment and transformation bodies, is able to produce all wisdoms, and is able to perfect all benefit for sentient beings. Therefore it is said that "its light illumines everywhere.

"

The Fourth Simile: The Cause

of the Arising of Images

The Scripture says: "Again, just as the basic nature of a mirror is to depend on conditions whereby various images and appearances arise in it, just so the Tathāgata's mirror wisdom gives rise to various wisdom images and appearances because it always depends on conditions.

"

The Commentary explains: [There is an objection, for] if mirror wisdom is the cause whereby images of all wisdoms arise for all sentient beings, then how can it not become differentiated [in those images]? How can the essence of this wisdom not itself be differentiated? Moreover, if at all times it constantly is able to be the cause [of images], then how could it at some particular time all at once give rise to images of all sentient beings and of the other wisdoms? The above passage from the Scripture is meant to respond to this objection. It is not true that the essence of a mirror is itself differentiated because its images are different. It is not true that it gives rise to its images either constantly or all at once, for it must wait on a host of conditions. Therefore mirror wisdom does give rise to various different images because at all times it waits on this host of conditions, but it itself does not become differentiated because those images are different, just as the shades of blue are not differentiated [in the state of totality]. It is not true that it gives rise to the images 116

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of all sentient beings and the other wisdoms either constantly or all at once because it must wait on the presence of the proper occasions and conditions to be able to give rise [to any image].

This means that the pure consciousness associated with mirror wisdom has two functions. The first is the function of being a direct cause, for innate in that pure consciousness are all the pure seeds of wisdom that are able to manifest and give rise to bodies and lands if they encounter the [proper] conditions. Only then will [these seeds] manifest the various bodies and lands that are the content [of wisdom]. Only then will it be able to give rise to the different modes of activity that characterize the consciousness and the conscious states associated with equality wisdom and the other wisdoms. The second function is being the enabling cause, for if sentient beings are equipped with their own direct causes, then, in virtue of the arising of the vow power from the pure roots in the pure consciousness of a buddha, that pure consciousness lends them assistance in order to lead them to attain an unhindered growth and maturity. Thus although the essence of mirror wisdom is one, yet it is able to manifest and give rise to all these images of Dharma, but it is not true that it arises all at once, for it must wait upon external conditions. The Fifth Simile: The Characteristic

of Not Clinging to "I" and "Mine"

The Scripture says: "As in a mirror not just one but a multitude of images arise, and yet there are no images at all within that mirror and it has no movement and no activity, just so in the Tathāgata's mirror wisdom not just one but a multitude of wisdom images arise, and yet there are no images at all within that mirror wisdom and mirror wisdom has no movement and no activity. "

The Commentary explains: [There is another objection, for] if all these wisdom images are already essentially present in mirror wisdom, how then could mirror wisdom arise conditionally? On the other hand, if they are not essentially present, then how is it able to produce all these wisdom images, since it has no movement or activity? One never sees a potter who without any movement or activity is able to make a new pot!

The above passage from the Scripture is intended to respond to this objection. This means that mirror wisdom is able to give rise to images just like a mirror. It says that "there is not just one" because there are many 117

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images.

"They are a multitude" because their varieties are innumerable. If a mirror were to rely on just one kind of image, there would be only one reflection, and thus the Scripture says "not just one" [to exclude that possibility]. There is rather a "multitude" [of images] because it does reflect numerous varieties. In this fashion, although there are at first no images in the mirror, yet it gives rise to many images without itself having any movement or activity of deliberation or discrimination. Just so is mirror wisdom, for, although at first it has no images of any wisdom, yet it is able to give rise to various images of wisdom. Since it depends on a variety [of conditions], those [images] are not just one but a multitude. Although it gives rise to these wisdom images, yet it has no movement or activity of deliberation of discrimination. This means that just as a mirror, although nondiscriminative, yet is able to give rise to many images, just so mirror wisdom, although it does not cling to "I" and "mine" nor purposefully discriminate subject from object, is able to give rise to the images of the various wisdoms. The Sixth Simile: The Characteristic

of Nonforgetfulness

The Scripture says: "Again, just as a mirror is neither united to nor separated from all its images because it does not accumulate them and because it is the cause for their manifestation, just so the Tathāgata's mirror wisdom is neither united to nor separated from all its wisdom images because it does not accumulate them and because it does not lose them. "

The Commentary explains: [There is an objection, for] if mirror wisdom is united to all its wisdom images, then how could it not itself become differentiated, since they are differentiated? On the other hand, if it is not united to them, then how can it be their cause? We never see seeds able to cause sprouts when they are not united with those results! If the rays of the sun were not absorbed by quicklime stones, they would not become luminous! The Scripture presents the above passage in order to respond to this objection. A worldly mirror, although able to be the cause for the arising of a multitude of images, yet is not united to those images because before they arise they have no essence that might be accumulated. It is neither directly joined to them nor they to it and it cannot be said to be united with them. 118

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But neither is a mirror separated from them because it is the cause of their manifestation, and thus it is not un-united to them either. It is because of this [mirror wisdom] that those [images] exist at all. Although it is such a cause of the appearance of images, yet the mirror itself does not become differentiated because those images are different. Mirror wisdom is also like this inasmuch as, although it is able to cause the production of wisdom images, it is neither united to nor separated from those wisdom images because it neither accumulates nor disperses them. The phrase "it is not united" means that before they have arisen, they have nothing that could be accumulated. The phrase "it is not separated" means that there must be that mirror wisdom for these wisdom images to arise, for, were it lacking, they would not arise. The phrase "because it does not lose them" is to be understood as follows. The meaning of the word "lose" is to be separated from, to fall away from, to become absent, for its opposite is not to lose. Because [mirror wisdom] retains and does not forget the descriptive marks of the content mediated through the images it gives rise to, the Scripture says that "it does not lose them.

" Thus in mirror wisdom are manifested all knowables, all the wisdoms of this triple world, and all sentient beings. If there were no such universal knowledge, mirror wisdom would not arise, for it does arise only by knowing everything. Therefore the Scripture says that "it does not lose them" because this wisdom does not forget the descriptive marks of any object. Because it does not lose them, it is not apart from them. Although it can thus cause the arising of wisdom images, yet it does not become differentiated because those images are different, for they issue forth in a nondiscriminative manner as if from a mirror. Although a worldly mirror can cause the arising of many images, it is not to be identified as being either united to or separated from those images. Just so mirror wisdom is not to be identified as either joined to or separated from its wisdom images, although it is able to cause their arising. Although seeds are able to cause sprouts, yet they cannot be said to be either joined to or separated from them. Even the finest parts of the rays [of the sun] are not identical with the material bodies [they illumine], but because their common characteristics are united and joined together, a unified image that seems to be identical with the material body appears in consciousness [and the eye perceives it as luminous]. Thus all the causes and results we see 119

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in the world are causes without thereby being either united to or separated from [their results]. Only if they were not related as cause and result would their characteristics be definitively united.

The Seventh Simile:

Omnipresence

The Scripture says: "Again just as the lustrous surface of a mirror is the supporting cause for the arising of all images in all places, just so the Tathāgata's mirror wisdom does not cut off the luster of all [their] innumerable practices, and it is the supporting cause for the arising of all wisdom images, that is, the wisdom images of the word-hearers' vehicle, the individually enlightened ones' vehicle, and the Great Vehicle, because he desires to lead all wordhearers to attain deliverance through that word-hearers' vehicle, all the individually enlightened ones' lineage to attain deliverance through that individually enlightened ones' vehicle, and all those of the Great Vehicle to attain deliverance through that Great Vehicle.

"

The Commentary explains: [There is an objection, for] how can it be possible that this wisdom can be able at all times to give rise to all the images of Dharma in the three vehicles?

The Scripture gives the above passage to respond to this objection. In order that a worldly mirror might reflect all images on its surface, various efforts are undertaken to polish both sides of its surface so that it may become capable of causing the manifestation of all images in all places. Just so is mirror wisdom. All tathāgatas, when they were yet bodhisattvas, were unable to give rise to the images of Dharma of all the wisdoms of the three vehicles because their lineage [as tathāgatas] was yet covered over by obstacles. But through the intense cultivation of uninterrupted immeasurable practices they became lustrous, and at the moment of diamondlike concentration they eradicated all obstacles and were perfected in purification. Then they became capable of producing the wisdoms of the three vehicles and such images were not severed, for both the range and the time period of their unlimited [practices] were unlimited. This explains the cause whereby [mirror wisdom] pervades all places. Due to the intense cultivation of many practices for an immeasurable time, mirror wisdom is able to give rise to the wisdom images of the three vehicles.

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Furthermore, this mirror wisdom is free from all defilement in all places and at all times, and its various practices are fully perfected because its adornments are most fully purified. Therefore at all times and in all places, it is able to produce all images, for, as already explained, that preeminent diamondlike concentration severs all obstacles and realizes the Tathāgata's mirror wisdom, and thus its various wonderful adornments at all places and times are able to produce the images of the three vehicles. This is to be understood to mean that there are indeed differences in the maturation of the good roots of individuals. Individuals of a determined lineage realize deliverance through their respective vehicles. Those of an undetermined lineage attain deliverance either through the Great Vehicle or through one of the other vehicles. The term deliverance means cessation. All individuals of the three vehicles have their own seed-lineage as the direct cause [for that deliverance] and the Tathāgata's mirror wisdom as the enabling cause. By their own intense efforts and the Buddha's skillful assistance, they cultivate and amass good spiritual stores, elicit the path, sever the [two] obstacles of passion and to knowledge, and, as appropriate to each, realize cessation. In the case of word-hearers and individually enlightened ones of determined lineage who abide in the state of no training, their bodies and minds, which had been influenced by previous actions of passion, are spontaneously destroyed because they delight in tranquility and cessation and have eternally severed all those obstacles of passion which might elicit actions and engender rebirths. They will never be reborn again because they have no remaining support [for such a rebirth]. Thus all their conditioned states, whether contaminated or uncontaminated, whether manifested or unmanifested, are accordingly severed and destroyed. There remains only the conversion of the support, unfabricated and undefiled suchness, the Pure Dharma Realm, the liberation body (vimuktikāya). This is called cessation without remainder, eternal, beatific, ultimate, quiescent, unfathomable, inconceivable. They are identical with all Tathāgatas. But inasmuch as they lack the adornments of conditioned pure qualities and do not engender benefit or happiness for sentient beings, they are not like tathāgatas at all.

Those word-hearers and individually enlightened ones of undetermined lineage who abide in the state of no training, although they have no passion [and thus might quickly enter final cessation without remainder], yet do delight 121

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in wisdom. By the power of their vows, they maintain their bodies in continuity and cultivate the practice of the Great Vehicle until they attain diamondlike concentration, wherein all obstacles are destroyed and they realize the three bodies of Buddha. Although they do have conditioned, uncontaminated qualities, they do not have an uncontaminated body or mind and therefore they do [finally] realize cessation without remainder. The term "remainder" here means the contaminated body and mind of [transmigration in] the triple world. If bodhisattvas also severed the two obstacles completely when they reached the buddha result, then we would have to say that they also would enter cessation without remainder, [for they would have no ties of passion to this world at all]. Thus some of those in the two vehicles first enter cessation with remainder and afterward cessation without remainder. But when bodhisattvas first realize the tathāgata realm, they immediately realize these two cessations, for, in virtue of the fact that their contaminated bodies and mind are completely exhausted, they are said to have no remaining support [for any continued presence in the world]. Yet because they create appearances of contaminated bodies and minds, they are said to have some remaining support. Because they have realized compassion and wisdom without interruption, they are also said to have entered nonabiding cessation, [that is, cessation that abides neither in the transcendence of no remainder or the immanence of maintaining a remaining support].

Cessation means the eternal destruction of obstacles in the essence of suchness. Inasmuch as when uncontaminated wisdom has penetrated truth one severs all impurity and realizes [cessation], it is called the cessation of penetrating discernment. This cessation of penetrating discernment exists as a designation for suchness.

The ultimate stage of not discriminating things as if they were real is termed cessation. It is cessation because it has no goal to achieve, no fetid impurity, and is free from bondage and confusion.

How then can the word-hearers and the individually enlightened ones attain this ultimate cessation, for they have not yet destroyed the permeations from the obstacle to knowledge?

The obstacle to knowledge is a lack of understanding rather than a defilement, and thus it obstructs wisdom, not cessation. Not being a passion, it is not able to engender any rebirth. Since [those word-hearers and individually 122

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enlightened ones] have no vow power, they turn their minds toward the ultimate state of no training and, having exhausted the measure of their long lives, become eternally extinct.

The Eighth Simile: The Source

of Universal Wisdom

The Scripture says: "Just as in a mirror great images, such as the great earth, high mountains, large trees, and broad palaces and lodges, can occur and yet that mirror is not measured by them, just so in the Tathāgata's mirror wisdom, wisdom images from the stage of joy to the stage of awakening can occur, wisdom images of all worldly and transcendent doctrines can occur, and yet that mirror wisdom is not differentiated by these.

"

The Commentary explains: [There is an objection, for] if mirror wisdom is able to give rise to wisdom images, then in the same measure that they are differentiated, so it also would be differentiated.

The Scripture presents the above passage to respond to this objection. Although a worldly mirror is able to cause images of the earth and so forth, yet that mirror itself is not measured by those [images]. Even in a small mirror such great images of mountain ranges and so forth occur, and in a large mirror images of small pebbles occur. Although these images are of material forms, yet the mirror is not measured by the size of its images. Similarly mirror wisdom, although it gives rise to the immaterial forms of all the wisdom images of the ten stages, of worldly and transcendent doctrines, is not measured by the size of those wisdom images. Therefore the wisdom mirror of all buddhas is termed the storehouse of great wisdom, for it is the foundation for transcendent and worldly wisdoms. As explained, the Bhagavat perfects this mirror wisdom of the storehouse of great wisdom and is able to engender omniscience. Understand that the term wisdom in this Scripture denotes all good qualities, for the pure consciousness associated with mirror wisdom is replete with all the good seeds whereby self-benefit benefits others. This wisdom is able directly to cause the arising of wisdom images in one's own body and to enable the arising of those images in the bodies of others. This is so because mirror wisdom is able to create and manifest bodies and give rise to the Dharma enunciated through wisdom, and, by these evolutions [from the mind of wisdom,] give rise to the images of the other wisdoms. 123

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Alternatively it can be interpreted to mean that, perfected by the permeations of the power of the compassionate vow, [mirror wisdom] becomes the enabling cause for the good doctrine of the other wisdoms, and thus it brings it about that in the bodies of others the good doctrines of wisdom are easily attained, engendered, and increased. As a scripture says,

"All good states of sentient

beings arise from the enabling power of the Tathāgata's compassionate vow. "41

The Ninth Simile:

Nonarising in Unfit Vessels

The Scripture says: "Just as a mirror is not a cause of images when there are obstacles placed in front of it, just so the Tathāgata's mirror wisdom is not a cause of wisdom images for sentient beings who have the obstacle of hearing untrue doctrines under the influence of bad teachers, for they are unfit vessels. "

The Commentary explains: [There is an objection, for] since mirror wisdom is the cause whereby those in the three vehicles attain deliverance, it does give rise to all wisdom images. Moreover, [mirror wisdom,] perfected by the permeations from the compassionate vow, is the enabling cause for all worldly and transcendent wisdom images. Why then does not this true wisdom arise among non-Buddhists, for if it is constantly present to them as the cause for those [wisdom images], then it would never be ineffective, even in the case of non-Buddhists.

In order to respond to this objection, the Scripture gives the above passage. Although a worldly mirror is able to cause the manifestation of all images, yet when intervening obstacles, for example, a wall, are placed in front of it, it cannot cause those images to arise. Just so is the Tathāgata's mirror wisdom, for although it is able to cause the arising of wisdom images, yet it cannot cause them to arise for those who have the obstacle of delighting in hearing perverted doctrine under the influence of bad teachers, for they are vessels unfit for the reception of hearing the true Dharma. Therefore [wisdom] does not arise among the non-Buddhists but rather is always rejected and nullified.

This is because their good seeds are suppressed and their evil seeds find opportunity to increase. From the beginningless beginning, the times when sentient beings have cultivated good have been few, but the times when they have wrought evil have been many. Therefore good states, even though they 124

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encounter favorable conditions, are yet difficult to nurture, and evil states, even though they meet only the weakest opportunity, still prosper. The Tenth Simile: Unfit Vessels

Who Delight in Evil

The Scripture says: "Just as a mirror cannot give rise to images in darkened places, just so the Tathāgata's mirror wisdom cannot give rise to wisdom images among those sentient beings who foolishly delight in the enjoyment of evil.

"

The Commentary explains: Just as wisdom images do not arise when external conditions [that block that mirror] are present, so also they do not arise when internal conditions are present whereby, in virtue of previous actions, people delight in the darkness of evil and ignorance. Those who delight in evil are aflame with all the passions of covetousness, anger, and so forth, but even more so are they heavily inclined toward delusion, for they do not understand the relationships between the causes and results of good and evil. All the Buddha's doctrines that have appeared in this world do bring benefit and happiness to all sentient beings. The good field of the Three Jewels nurtures the immeasurable accumulation of bliss for all in the world and transcendent to the world. But instead of desiring to hear, receive, delight in, and base themselves on that Dharma, some stop up their ears and embrace the perverted teachings of non-Buddhists, which bring neither benefit nor happiness. They turn toward and base themselves on [such teachings] and thus nurture and bring about a multitude of sufferings, immeasurable evil actions, and various kinds of evil powers. Is this not the obstructing force of ignorant, deluded darkness? The pull of ignorance in obstructing good is heavy indeed. We must then earnestly cultivate the light of wisdom, for one weighed down by ignorance is not a fit vessel for good. The Eleventh Simile:

Perpetually Unfit Vessels

The Scripture says: "Again just as a mirror cannot give rise to images that are far distant, just so the Tathāgata's mirror wisdom cannot give rise to images in those sentient beings who, because of their actions, are defective in regard to the Dharma or who do not believe, for they are unfit vessels. "

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The Commentary explains: Wisdom images do not arise because of the force of both internal and external obstacles. The first refers to those who, due to actions in former lives, are defective in regard to Dharma and are thus unable to hear the true Dharma for a long time. This means that they will pass through immeasurable eons without hearing the Buddha-Dharma of any buddha because they have slandered the true Dharma in a former life. This obstacle is a result of their own actions and so wisdom images do not arise for them and they do not hear true Dharma, for their bodies lack such [potential].

Why then do we say that they have slandered that true Dharma? Or that this is the result [of their former actions]?

[We answer that] their ability to obstruct wisdom images which might arise does not mean that their not hearing the true Dharma is itself the result or the obstruction. Rather the result [of their former actions] and the obstacle [they have engendered in regard to Dharma] are their defectiveness in regard to the Dharma and their unsound sense organs and obtuse bodies and minds, for this is the reason why they are unable to hear and accept the true Dharma. It is the natural outcome of their actions.

The second case [of external obstructions] refers to nonbelief, that is, those who do not have any lineage, who have no potential for cessation, who do not delight in cessation, and who have no seeds of the transcendent path. They have a perpetual obstacle against the realization of suchness. Upon hearing the transcendent Dharma, they do not believe or accept it and they will never attain cessation in any of the three vehicles. Because the continuity of their bodies and minds is impure, they are unfit vessels for the sacred Dharma. Both for a time and for all time they do not engender any transcendent, meritorious images. Just as polluted water is unable to reflect the image of the moon, so mirror wisdom is unable to engender any wisdom images for these sentient beings.

42

[In summary] then, mirror wisdom has these nine kinds of preeminent characteristics: sure enunciation, nondiscrimination, purity from obstacles, being the cause of the arising of wisdom images, no clinging to "I" or "mine, "

not forgetting any knowable, giving rise to wisdom images at all times and in all places, being the source that is able to give rise to all wisdoms, and being unable to give rise to wisdom images in unfit vessels. There are three 126

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kinds of vessels unfit for the sacred Dharma: those who are vessels unfit for the sacred Dharma because they have the temporary obstacle of having heard untrue teaching due to the influence of bad teachers; those who are vessels unfit for the sacred Dharma because they have the obstacle of being hindered by passion and delusion; and those who are vessels unfit for the sacred Dharma because they have the perpetual obstacle of being hindered by extremely heavy karmic actions or who lack any seed of the transcendent path (icchantikas). These three are included in the ninth characteristic, for they all are unfit vessels in whom [wisdom] images cannot arise.

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Chapter 10: Equality Wisdom

Chapter X

Equality Wisdom

The Scripture says: "Next, wondrously born ones, is equality wisdom, which is replete and perfected with ten kinds of descriptive marks. "

The Commentary explains: equality wisdom is replete and perfected with ten kinds of descriptive marks. Understand that these [marks] are the results of the practices of the ten stages. We will consider them one by one. Each is realized in equality wisdom, cultivated to completion, and perfected in the equality wisdom of the buddha land. This is why it is said above that "equality wisdom is replete and perfected with ten kinds of descriptive marks. "

In general terms, in each of the stages one realizes the immeasurable reality nature of equality, cultivates completion, and perfects the equality wisdom of the buddha land.

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The First Mark:

Highest Delight in Marks

The Scripture says: "It realizes the supreme delight in all its marks because the reality nature of equality is fully perfected. "

The Commentary explains: The phrase "all its marks" refers to all the major and minor marks of a great personage. They are said to be "equal" because all these marks are far apart from the pattern of clinging to what is entirely imagined. Another scripture says,

"Because the Tathāgata is said to

have the marks of a great personage, he has no marks, and thus it is said that he has the marks of a great personage.

"43The term "supreme" implies regal

mastery. None of the aggregates of material form and so forth are regally masterful because they are each differentiated. Even taken as a whole, they are not regally masterful because, even in unison, they do not lose their [differentiated] essence. But [equality wisdom] is regally masterful and apart from clinging to imagination, because it is apart from these aggregates and has no real personal essence. Therefore it is said to be equal. Another scripture teaches,

"Bhagavat, I now understand that because everything has no essence, 129

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there is no poverty and no wealth.

" The term "delight" [usually] refers to

that delight which comes from the force of imagining, whereby one engenders delight in regard to agreeable things and sorrow in regard to disagreeable things. But [equality wisdom] is called the understanding of equality [between the agreeable and the disagreeable], because in it nothing is clung to by imagination and there is no delight in clinging to [such images]. The phrase "it takes supreme delight in all its marks because of the reality nature of equality" refers to the realization of the stage of joy. This is what bodhisattvas first realize, and then through progressive cultivation in the subsequent stages of skillful methods they cause it to grow until in the final stage of awakening they bring it to full perfection. After this last stage [equality wisdom] no longer increases, for they have then realized its full perfection. It should be understood that this is the full perfection of equality wisdom.

The phrase "because it is fully perfected" was in the ablative case [in the original Sanskrit grammar] but it expresses an instrumental meaning, that is, in virtue of its full perfection. The [original Sanskrit] text here used the ablative case with an instrumental meaning.

The Second Mark: The Experience

of Conditioned Arising

The Scripture says: "It realizes the conditioned arising of all experience because the reality nature of equality is fully perfected. "

The Commentary explains: There are two kinds of dependent co-arising: internal and external. Internal dependent co-arising refers to the twelve branches of ignorance and so forth. External dependent co-arising refers to [the dependent co-arising] of all things, such as seeds, sprouts, and so forth. The internal is examined by the harmony or disharmony of the two modalities of defilement and purification. The external is examined in ascertaining that this exists because that exists, that because this arises, that arises. This means that sprouts come to be because of seeds, for sprouts are born because seeds have been born. In these two kinds of dependent co-arising all things exist as results because their causes exist, for results arise only in virtue of the arising of their causes. The meaning of dependent co-arising is the meaning of no purposeful activity. It is the meaning of the essencelessness of emptiness. It is the meaning of no real personal essence. These meanings are the intrinsic 130

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descriptive marks of dependent co-arising. Because [equality wisdom] experiences these, the Scripture uses the term "experience. " Or perhaps because

sentient beings are able to experience, it uses the term "experience, " for all

dependently co-arisen things are the content of experience and therefore all experience arises conditionally. It is far removed from all clinging to imagination and is called the understanding of equality because it has no purposeful activity, is empty, has no essence, and no real personal essence. The term "it realizes" means that all things are experienced as dependently co-arising, as the reality nature of equality. This wisdom is "fully perfected" because, as explained above, its realization is cultivated unto that full perfection. Therefore the reality nature of the equality of dependent co-arising is identical with the reality nature of the equality of all things. As it has been taught, "Oh bhikṣu,

the entire Dharma realm is the conditionally produced, conditionally arising reality nature. This understanding is what is termed wisdom. As seen by the tathāgata, the entire Dharma realm is the dependently co-arisen Dharma realm.

" Again another scripture teaches,

"One cannot see even the most

insignificant thing that is not dependently co-arisen. "44

In this Scripture dependent co-arising is termed the reality nature of the equality of dependent co-arising. According to this profound meaning it is said, "If one gains insight into dependent co-arising, he sees into the reality nature. If one gains insight into the reality nature, he sees all buddhas. "45 The above

passage was presented in this Scripture because the actual nature of dependent co-arising is the ultimate Dharma, the ultimate truth of awakening, because the equality [of all dependently co-arisen things] is not different from place to place. The Third Mark:

No Marks

The Scripture says: "It attains a state far removed from all differentiating marks and without marks because the reality nature of equality is fully perfected. "

The Commentary explains: The term "differentiating marks" refers to the differences in the marks of all that is created and destroyed within material form and the other four aggregates. It is "far removed" from all these separate, differentiating marks because [equality wisdom] is the common descriptive mark [of all things]. Such a common mark is a descriptive mark because this mark is a no-mark. As a scripture teaches,

"The reality nature has only one

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mark and that is a no-mark.

" This absence of any descriptive mark is precisely

the equality of the reality nature. The term "realizes" is used because this [equality wisdom] understands the reality nature of equality whereby all states of clinging to imagination are seen to be absolutely and eternally nonexistent. As explained above, equality wisdom "is fully perfected" because this realization is cultivated unto full perfection.

An alternate opinion holds that its being far removed from differentiating marks means that it has no marks. And its being far removed from no marks means that it is not the case that it has no marks. Because it does not have no marks, this Scripture terms it the equality [of marks]. The rest is as above. The Fourth Mark:

Compassion

The Scripture says: "A broad refuge is great compassion, because the reality nature of equality is fully perfected.

"

The Commentary explains: There are three kinds of compassion. The first is that which is focused on sentient beings as its object. The second is that which is focused on the Dharma as its object. The third is that which has no object at all. When bodhisattvas first elicit the aspiration for wisdom, in many ways they cultivate the compassion that is focused on sentient beings as its object. In sundry manners this compassion is contaminated because of its conventional, conditioned object. When they are cultivating true practice [in the stages of the path of cultivation] in many ways they cultivate the compassion that is focused on the Dharma as its object. This compassion is also contaminated because it has the Dharma of the Great Vehicle as its object. When they have attained the patience of no-birth, in many ways they cultivate the compassion that has no object at all because, although the Dharma realm is their object, they lack discrimination, just as the maturation of the states of sense perception [have no discrimination], for they all arise spontaneously without prior intention. Therefore their compassion is said to be without object at all, to be the great compassion associated with mirror wisdom. Another opinion holds that the only object [of this compassion] is the Dharma realm because any discrimination of external objects is nonexistent. Therefore it is called compassion without an object because it does not focus on either sentient beings or the Dharma.

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However, the correct opinion is that it does indeed have as its object sentient beings and yet is nondiscriminative. Its universally equal activity understands all that which is conventionally valid, for the nature of sentient beings is universally equal, because the dependently co-arisen universal reality nature is universally equal, because essenceless suchness is universally equal. Therefore it is termed equality wisdom. Thus the objects associated with this wisdom include all the three compassions. However, it is said to be objectless because its action is nondiscriminative and equal. The great compassion associated with equality wisdom in the land of the Tathāgata is perfected by a multitude of descriptive marks and constantly appears. The Tathāgata certainly has objectless compassion and, even if the other two [kinds of compassion] are not specifically mentioned, they are also perfected by him. With universal equality the Tathāgata saves all sentient beings through these three [kinds of] compassion. It is not only that he confers some small happiness on them. Rather he constantly brings about salvation for all inasmuch as he moves in that equality whereby all sentient beings and all doctrines are essenceless suchness. Thus the Scripture uses the term "great compassion.

" He is not similar to word-hearers who can bring some small benefit to sentient beings for a short time but are unable to save all sentient beings. Being superior to all such word-hearers, he does deliver all sentient beings inasmuch as he has amassed over a long time the completed perfection of blessed wisdom and spiritual stores, and thus the Scripture uses the term "a broad refuge" [in his regard]. This broad refuge and great compassion pervade everywhere and are said to be equal, that is, the reality nature of equality, for they are nondiscriminative. Or perhaps this phrase is employed because that broad refuge and great compassion have as their content that reality nature of equality. As explained above, this equality wisdom is fully perfected because this great compassion is cultivated unto full perfection. The Fifth Mark: Unrejecting

Compassion

The Scripture says: "Unrejecting is its compassion because the reality nature of equality is fully perfected.

"

The Commentary explains: The compassion of the word-hearers is unable to save all sentient beings, for its activity includes only a limited number of sen-133 314c

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tient beings in this realm of desire (kāmadhātu) and arises only for a limited time period. But the great compassion of the tathāgatas is universally able to save all sentient beings, for its activity includes all sentient beings in the triple world and arises constantly. The term "nonrejecting" means that, without refusal, [the Tathāgata] constantly saves and does not abandon [sentient beings]. His compassion always arises without fail to save suffering sentient beings from the three sufferings as appropriate to each. Just as an adult would take pity on a [suffering] child, [so his compassion] arises equally for all sentient beings. It does not fall away even for a single moment in its maturing of sentient beings because the realm of sentient beings is limitless. In fact it never passes away. The Tathāgata is always associated with great compassion, and one cannot say that this compassion arises or appears only at certain times. As a scripture teaches,

"Good sons, you must not say that the great

compassion of the Buddha Bhagavats arises or appears for all sentient beings only at certain times. The reason why it constantly and always appears is that if that great compassion of all Buddha Bhagavats was not grounded [on wisdom], then they could not have realized supreme awakening. But the tathāgatas have already realized that great wisdom and constantly entertain the thought that they must establish all the good roots of sentient beings, that they must elucidate the Dharma for those who do not yet understand it. In this manner the tathāgatas always give rise to great compassion for sentient beings.

" Again another scripture teaches: "Night and day at [all] the six times, the Tathāgata beholds the world.

"46

[But, it is objected,] how then can it be said that his compassion arises always, [if it arises only at the six times]?

[We answer that] the phrase "the six times" means a constant continuity without interruption [and not just at those particular moments]. Thus there is no contradiction here.

Great mercy and compassion have benevolence, nonviolence, and nondelusion as their essence. In their conferral of happiness and deliverance from suffering, the mode of functioning [of mercy and compassion] does differ, but both include the three kinds of [compassion focused on] sentient beings and so forth. Mercy is benevolent, while compassion is nonviolent. Mercy directs its attention to the absence of happiness and desires to confer that happiness. Compassion directs its attention to the presence of suffering and 134

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desires to alleviate that suffering. Since this nonrejecting great compassion arises without discriminating [sentient beings one from the other], it is termed equal. Either this is itself the reality nature or it takes as its content that "reality nature of equality.

" As explained above, equality wisdom "is fully perfected" because this compassion is cultivated unto full perfection. The Sixth Mark:

Transformation Bodies

The Scripture says: "It manifests itself according to the dispositions of all sentient beings because the reality nature of equality is fully perfected. "

The Commentary explains: According to the earnest desires of sentient beings, they see different transformation bodies of the Tathāgata, for that is the manner in which the Tathāgata manifests his transformation bodies. Although the Tathāgata abides in a state of no fabrication, yet his pure consciousness associated with mirror wisdom manifests gem-like wondrous transformation bodies in virtue of the enabling power of equality wisdom. Sentient beings say that they see these bodies exterior to their minds because he causes their good roots to mature so that images of these bodies appear in their minds. As a scripture teaches,

"There are such manifestations

because of the compassionate good roots of all tathāgatas, for they cause the minds of gods, humans, and so forth to be transformed in various ways and to see the bodies of those tathāgatas as if they were colored golden. "47Again

another scripture teaches: "If the sentient beings to be converted, as appropriate to each, see the colors of the vaiḍūryaor maṇi-gem [on the Tathāgata's body], this is because he is able to manifest these various gem colors and thus cause their own minds to be so transformed.

" He manifests the universal equality

of the appearances of all tathāgatas. The Scripture uses the phrase "the reality nature of equality" because in this way it identifies universal equality with that reality nature. This means that in accord with the earnest desires of sentient beings to be converted in common [by many buddhas], all tathāgatas make visible the appearances of transformation bodies, for each manifests the same appearance at the same place and at the same time, thus causing the mind of sentient beings to be transformed and thus bringing benefit and happiness to them. It is just like the descriptive marks of the container consciousness that are common to all sentient beings. When they mature, then 315a

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each sentient being individually perceives the descriptive marks of the world [as common to all], and yet there is no contradiction here [between that common nature of those descriptive marks and the individual perceptions of beings], for these descriptive marks occur at the same place and time [for all individuals]. It is similar to the descriptive marks of the transformation bodies. Thus, as explained above, equality wisdom "is fully perfected" because it is cultivated unto perfection.

The Seventh Mark: The

Tathāgata's Words

The Scripture says: "Its words are to be respectfully received by all sentient beings because the reality nature of equality is fully perfected. "

The Commentary explains: When sentient beings hear words that are able to mature their good roots, they will be delighted and realize the happiness of pure faith. The Tathāgata manifests such words, for although he has no fabrication, yet, in virtue of the power of his compassionate vow, he does manifest such words. And those sentient beings to be converted are variously transformed in this fashion because of their own eminent powers of understanding. This means that they hear the Buddha's voice coming from outside their own minds because all the words uttered by the Tathāgata are in accord with the functioning [of their minds].

The Scripture says that [those words] "are to be respectfully received" because all gods, humans, and so forth should not oppose them. It is taught furthermore that the Buddha's words are not in vain because if these words were not addressed to the mental functioning [of sentient beings], they would not be manifested.

Although there are sentient beings who do not follow the Buddha's words, yet, because [those words] do transform and bring benefit, in the future they will certainly come to believe in and accept them. The Scripture says that "his words are to be respectfully received by all sentient beings" because his universal intention is embodied in those words. Those words are all equal because, by the above explanation, such enunciated words are manifested by all buddhas in common. It is precisely this equality that is called the reality nature. Equality wisdom "is fully perfected" because, as explained above, this manifestation is cultivated unto perfection. 136

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The Eighth Mark: The One

Taste of Tranquility

The Scripture says: "Tranquility in the world is all of one taste because the reality nature of equality is fully perfected.

"

The Commentary explains: The term "world" here refers to the five contaminated aggregates. The term "tranquility" is used because from moment to moment [equality wisdom] controls [these aggregates] through the two destructions whereby they are rendered quiescent and brought to cessation. The cause of tranquility is the holy path which is grounded on the otherdependent nature (paratantra) of cessation. Tranquility in the world is identical in meaning to suchness and, since this is full perfection, the Scripture says that it is "of one taste.

"

Furthermore, the term "world" means that since the pattern of clinging to what is entirely imagined is absent from the original nature, it is called "tranquility.

" Because suchness is manifested in this tranquility, it is said to be "of one taste.

" And this is the "reality nature of equality.

" As explained

above, equality wisdom is "fully perfected" because this one taste is cultivated unto perfection.

The Ninth Characteristic: Suffering

and Happiness as One Taste

The Scripture says: "The suffering and happiness in all worldly states is of one taste because the reality nature of equality is fully perfected. "

The Commentary explains: All worldly states are of eight kinds: gain, loss, defamation, eulogy, flattery, ridicule, sorrow, and pleasure. Gain is the thought of acquiring things. Loss is the thought of losing things. Defamation is insulting somebody behind his back. Eulogy is praising somebody behind his back. Flattery is praising somebody to his face. Ridicule is insulting somebody to his face. Suffering is that which oppresses body or mind. Pleasure is that which delights body or mind. In general these eight are of two kinds: the four disagreeable ones, which are suffering, and the four agreeable ones, which are pleasure inasmuch as they produce delight. These eight are also explained as constituting the antagonism between suffering and happiness. The arhat dwells constantly in one taste, for when he attains gain, he is not 137