T1530 The Interpretation of the Buddha Land

Chapter 11: Discernment Wisdom

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delighted; when he encounters loss, he is not downcast; when he finds happiness, he is not covetous; when he is suffering, he is not cantankerous. As a scripture teaches,

"The world of the arhat is of the one taste of equality, just as if it were empty space.

" The fool imagines that there are distinctions in the world, but the eight worldly states are everywhere the same for the arhat because he is far removed from such imaginings. 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 Tenth Mark: The Nurture

of Good Qualities

The Scripture says: "It cultivates the final stage of immeasurable good qualities because the reality nature of equality is fully perfected. "

The Commentary explains: "Good qualities" here refers to the meritorious states of the virtues favorable to wisdom. The Scripture uses the term "cultivates" because equality wisdom permeates, nourishes, and matures deliverance. Although equality wisdom is nondiscriminative, like the maṇi-gem it causes the good qualities of different individuals to increase and mature unto deliverance through the enabling power of buddhas and bodhisattvas. The phrase "the final stage" means that it causes deliverance, for it is able to attain final cessation in the three vehicles. One cannot say, however, that it causes worldly pleasure.

Such august wisdom is termed the "reality nature of equality" because it is far removed from the pattern of clinging to the imagined. Or perhaps this Scripture uses the phrase "reality nature of equality" because all the bodhisattvas cultivate the preeminent qualities of the virtues favorable to wisdom and come to that final stage. As explained above, equality wisdom "is fully perfected because these good qualities are cultivated unto perfection. "

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Discernment Wisdom

The Scripture says: "Next, wondrously born ones, is discernment wisdom. "

The Commentary explains: Know that we differentiate discernment wisdom in virtue of its causality, for [it exercises that causality] in ten manners as the cause of supporting, of engendering, of delighting, of examining, of experiencing, of differentiating destinies, of examining world-realms, of pouring down the rain of Dharma, of suppressing inimical forces, and of severing all doubt. The First Cause: Supporting

Recollective Formulae

and Concentrations

The Scripture says: "Just as the realm of the physical world supports the realm of sentient beings, just so the Tathāgata's discernment wisdom supports the approaches of all recollective formulae (dhāraṇīs) and concentrations, and without obstacle expounds the wondrous Dharma of the Buddha. "

The Commentary explains: This passage explains discernment wisdom as the cause for supporting. The phrase "just as the physical world supports the realm of sentient beings" means that the physical world, which consists of the wind-wheel at the base, and which is an evolution from the individual minds of sentient beings, is able to support the realm of sentient beings, the world of sensation, which is also an evolution from the individual minds of sentient beings. In like fashion, the Tathāgata's discernment wisdom is able to support all the approaches of recollective formulae and, more broadly, of all the wondrous doctrines of the Buddha, for it is associated with them and is able to elicit them.

"Recollective formulae" refer to those superior recollective wisdoms which are able to support immeasurable buddha qualities and hold them without failure. In one teaching it can support all teachings. In one expression it can support all expressions. In one meaning it can support all meanings.

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Because it supports and stores up immeasurable good qualities it is called an inexhaustible treasury. There are four kinds of recollective formulae: the support for doctrine, the support for its meaning, the support for mystic prayer, and the support for attaining bodhisattva patience. These are described in the Treatise on the Stages of Yogic Meditation.

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[It may be asked,] how is it possible that in but one teaching it can support all teachings?

[We answer that] this means that the inconceivable power of the superior recollective wisdom of buddhas and bodhisattvas manifests the simple meaning of all doctrinal expression in the image-aspect of their own minds. It is also able to manifest the approaches to inconceivable, inexhaustible good qualities, for their insight-aspect and self-awareness aspect both have such an unlimited, preeminent potential, and both support everything and cause things not to be forgotten. Such is the inconceivable power called recollective formulae. "Concentration" refers to those superior contemplations which include all the various concentrations, such as the concentration of the heroic journey, and which are able to bring to victory all transcendent and worldly concentrations. Since the other [concentrations] are incapable of leading one to victory, the above concentration is called that of the heroic journey. Or perhaps because such is the action of that heroic land of buddhas and bodhisattvas, [all its concentrations] are called heroic journeys, for only buddhas and bodhisattvas at the stage of the Dharma cloud attain these concentrations. All other concentrations are to be interpreted in accord with the explanation of this Scripture, that is, both recollective formulae and concentrations are to be explained as approaches because, just like the three approaches of emptiness, wishlessness, and imagelessness, they are able to engender all kinds of good qualities. The phrase "without obstacle it expounds" refers to the four absences of obstacles in regard to the Dharma, its meaning, its explanation, and its interpretation. Due to these four, [this wisdom] is able to expound, as stated in this Scripture. All the words of the wondrous Dharma of all buddhas, all the unlimited buddha qualities of the Tathāgata's ten powers and fearlessnesses, must be similarly explained.

Discernment wisdom is able to support all these qualities because it converts the perceiving consciousness and attains a dynamic energy, for the purified perceiving consciousness associated with this wisdom is associated with 140

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and able to engender all good qualities and is thus said in the Scripture to be able to "support" them.

The Second Cause:

Engendering

The Scripture says: "Again just as the world is the direct cause for consciousnesses that spontaneously engenders all kinds of immeasurable images, just so the Tathāgata's discernment wisdom is the direct cause for consciousness that simultaneously engenders immeasurable images of all knowables of wondrous wisdoms without obstacle.

"

The Commentary explains: This passage explains discernment wisdom as the cause for engendering. Discernment wisdom is able simultaneously to know all knowables because it is the cause whereby consciousness engenders the images of all knowables. The term "world" here means the entire receptacle world. Just as the receptacle world is able to be generative cause for the consciousness of sentient beings with all the various images in unlimited space, just so the Tathāgata's discernment wisdom is able unobstructedly to understand at one time and in one place all knowable realms, which are like empty space, because it is the generative cause for consciousness with its images of all the unlimited worldly and transcendent object realms. This means that the discernment wisdom of all tathāgatas is able to understand all objects and has a multitude of images that appear as those knowable objects, just as a multicolored painting has a multitude of images. In its insight-aspect the nature of this wisdom is to be the generative cause for consciousness with these images; and it is said to be their generative cause precisely because it can manifest them. It is not, however, their direct cause, for [those images] arise [directly] from the seeds [in the converted container consciousness].

Here the term "cause" refers to a conditional cause, because insight engenders images, or because the essence [of consciousness] engenders activity. Although that essence is undifferentiated in itself, inasmuch as [the aspects of consciousness] are differentiated, [insight] can be regarded as a cause. This is similar to the engendering of that insight-aspect from the image-aspect [in transmigratory consciousness, only in wisdom the direction is reversed since a tathāgata does not wait upon images of sensation in order to gain insight]. 49

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The Third Cause:

Delighting

The Scripture says: "Just as in the world there are various things to play with and the adornments of parks, groves, pools, and so forth can be deeply enjoyed, just so in the Tathāgata's discernment wisdom there are various things to play with and the adornments of the perfections, the virtues favorable to awakening, the ten powers, the fearlessnesses, and the exclusive buddha qualities can be deeply enjoyed.

"

The Commentary explains: This passage explains discernment wisdom as the cause for delight. Just as in the physical world there are many things to play with and the beautifully adorned, brilliant splendor of parks, groves, pools, and so forth bring joy and delight to sentient beings, just so the Tathāgata's discernment wisdom in many ways is able to play upon the perfections, the virtues favorable to awakening, and so forth, and their beautifully adorned, brilliant splendor brings joy and delight to all bodhisattvas. The "perfections" (pāramitās) refer to the six perfections. When expanded through analysis they become ten, for the last four are stages of skillful method. Alternately, when analyzed, they number eighty-four thousand, for as a scripture teaches,

"If one analyzes their distinctions, their number is immeasurable. "

"The virtues favorable to awakening" number thirty-seven, but by extension they also are immeasurable. The "ten powers" are the wisdom powers of knowing the possible and so forth, which are all comprised in the wisdom faculties of the Tathāgata as the faculties of his knowledge. "The fearlessnesses"

refers to the absences of the four dreads which are comprised in his five supernatural faculties and are the faculties of his knowledge, that is, faith, zeal, recollection, concentration, and wisdom. There are eighteen "exclusive buddha qualities.

" As a scripture teaches,

"The many aspects of these qualities are

comprised in this wisdom and, being associated with them, it can bring them to completion.

" Thus this wisdom has all adornments.

The Fourth Cause:

Examining

The Scripture says: "Just as the world is completely arrayed with the wondrous adornments of the continents, the islands, the sun and the moon, the Heaven 142

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of the Four Celestial Emperors, the Thirty-threefold Heaven, Suyāma Heaven, Tuṣita Heaven, Nirmāṇarati Heaven, Paranirmitavaśavartin Heaven, Brahmakāya Heaven, and so forth, just so the Tathāgata's discernment wisdom examines the complete array of the wondrous adornments of the causes and results of both worldly and transcendent degeneration and prospering, as well as the full realization of word-hearers, individually enlightened ones, and bodhisattvas without exception.

"

The Commentary explains: This passage explains discernment wisdom as the cause of examining. It is just as in the physical world, the immeasurable continents are wondrously adorned and arrayed without being confused with one another. The term "continents" refers to the four great continents of Jambudvīpa, [Pūrvavideha, Aparagodānīya, and Uttarakuru]. The term "islands" refers to the eight small islands of Cāmara, [which in pairs surround those four continents]. The mention of "the sun and the moon" includes all the heavenly constellations.

"The Heaven of the Four Celestial Emperors"

refers to those gods who dwell on each of the four sides of the fourth level of Mount Sumeru.

"The Thirty-threefold Heaven" means that because each of these four sides of that mountain peak has eight emperor gods, with [the addition of] Indra at their center, we arrive at this number [of thirty-three]. "The Suyāma Heaven" means that because these gods, having come of age (yāma), experience pleasure, it is called the coming of age (yāma). "The

Tuṣita Heaven" is where those bodhisattvas who will become embodied [as buddhas] in the future are transformed through the Dharma. Because they cultivate the fullness of joy (tuṣṭi), it is called Tuṣita. "The Nirmāṇarati

Heaven" is where gods take pleasure in all the pleasures that they themselves bring about, for they are narcissistic.

"The Paranirmitavaśavartin Heaven"

is where they take pleasure in pleasures that they cause others to bring about and, when these pleasures are present, they control them. "The Brahmakāya

Heaven" is called brahma because it is apart from desire and tranquil. The word kāya here means [not Brahmā's body but] his multitude. The phrase "and so forth" refers to all the heavens above these mentioned here. [Just as these heavens are discerned and examined], so the Tathāgata's discernment wisdom examines the causes and results of all worldly and transcendent degeneration and prospering, and all the full arrangement of the wondrous adornments of the three vehicles, without confusing one with 143

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another.

"Worldly degeneration" refers to the causes and results of evil destinies. "Worldly prospering" refers to the causes and results of good destinies. Inasmuch as they are worldly devolution or evolution, they are respectively called degeneration and prospering. Degeneration also refers to loss and destruction, while prospering refers to increase and growth. The causes and results of the two vehicles are termed "transcendent degeneration.

" The causes and results

of the Great Vehicle are termed "transcendent prospering. " Degeneration

means falling back, while prospering means forging ahead. The term "full realizations" refers to the result state [of enlightenment] as it occurs upon the manifestation of the causal issue of the three vehicles. Only at this full realization is one said to have attained the result of awakening. Because discernment wisdom examines the differences in these states and their marks, this wisdom does resemble them and yet, with no confusion in its mode of functioning it clearly manifests [them]. Therefore this Scripture uses the phrase "the complete arrayment of wondrous adornments. "

The Fifth Cause:

Experiencing

The Scripture says: "Just as the world is extensively experienced by sentient beings, just so the Tathāgata's discernment wisdom manifests itself to all buddha assemblies and pours down the rain of the Dharma to lead sentient beings to experience the joy of that great Dharma.

"

The Commentary explains: This passage explains discernment wisdom as the cause for experiencing. Due to the enabling power of the karmic actions of sentient beings, the seeds common to their [individual] container consciousnesses evolve and engender the various prerequisites that make them able extensively to experience the physical world. In like fashion, the purified consciousness of the Tathāgata's discernment wisdom, assisted by equality wisdom as its enabling cause and evolving in synergy with mirror wisdom, manifests enjoyment bodies to various assemblies, warms them with its flaming ardor, and pours down the rain of the great Dharma in order to lead all world-transcendent bodhisattvas to experience joy in that great Dharma. Furthermore, with the assistance of the Tathāgata's duty-fulfillment wisdom, this purified consciousness also manifests transformation bodies to various assemblies, warms them with its flaming ardor, and pours down the rain of 144

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the great Dharma in order to lead those sentient beings who are to be converted to experience the joy in that Dharma here on this earth. The Sixth Cause: Examining

Destinies

The Scripture says: "Just as in the world the five destinies of the hells, hungry ghosts (pretas), animals, humans, and gods are all possible, just so in the Tathāgata's discernment wisdom the examining of the unlimited causes and results associated with these five destinies comes to be fully manifested. "

The Commentary explains: This passage explains discernment wisdom as the cause of the examination of the destinies. Due to the enabling power of the karmic actions of sentient beings, the patterns of their own container consciousnesses evolve and engender the possibilities of differences in the causes and results of the five destinies. In a like fashion, the Tathāgata's discernment wisdom, because it has as its content the causes and results of these five destinies, distinguishes and reveals the two characteristics that resemble the causes and results of these five destinies. Yet it does not speak discriminately because it itself does not engender any of those undetermined states of the devas, the gods, the hungry ghosts, or the animals. "The causes of the five destinies" means that those in the intermediate state between death and rebirth have these five destinies as the means [of being reborn]. Destiny means that to which one goes. Because those in the intermediate state are able to go, they are not yet included within the destinies. It is in virtue of the four kinds of birth established by the differences in the ways of being born that those in the intermediate state become included among those who are born.

An alternate opinion holds that those in the intermediate state are not included within the destinies because they have the means [for rebirth]. Thus the causes referred to in this Scripture are their karmic actions of passion and so forth, and their results are the five destinies. The Seventh Cause:

Examining Realms

The Scripture says: "Just as in the world all the realms of desire (kāma dhātu), form (rūpadhātu), and no form (ārūpyadhātu) are all possible, just so in the 145

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Tathāgata's discernment wisdom the differences associated with the unlimited causes and results of these three realms come to be manifested. "

The Commentary explains: This passage explains discernment wisdom as the cause of examining realms. Due to the enabling power of their actions in the world, the common and individual patterns of the container consciousnesses of sentient beings evolve and engender the possibilities of differences in the causes and results of the three realms.

Included within the world are both the sentient realm and the nonsentient realm, that is, the realm of sentient beings and the physical world. If this were not so, then [the world] would not include those in the intermediate state [who are not sentient], nor those in the formless realm who have only a form engendered from concentration and no form produced by karmic action or physical location. These three realms are established within the world with their respective [meanings]. This means that in the physical world there are only the realms of desire and of form, of the sentient and the nonsentient. But in the realm of sentient beings there are all three realms, [including the formless realm]. These three only exist in the realm of sentient beings, for the physical world only supports the realms of the sentient and the nonsentient, while the world of sentient beings can support the [entire three] realms of sentient beings.

In a like fashion, the Tathāgata's discernment wisdom has as its content the causes and results of all three realms, and in it are manifested the differences in their patterns. It is not that this wisdom engenders these causes and results, but, as explained above, they are examined by it. This means that, in virtue of the fact that discernment wisdom is universally able to examine all objects, the images of all realms, destinies, and births, the causes and results of the consciousnesses and conscious states supported on the maturation of all karmic actions and influenced by the actions of passion do indeed appear [in this wisdom consciousness].

This means that discernment wisdom, which arises from the enabling power of the mirror wisdom of all tathāgatas, although it does not cling to subject or object and is far removed from all the obstacles of passion and to knowledge, yet, in virtue of its examination of the elements of all causes and results, it is able to enunciate them and reflect their images, just as a pure 146

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mirror reflects a multitude of images. However, it does not issue in the nondiscrimination of that mirror wisdom. Although mirror wisdom is unconfused about all objects and is able to manifest all images without exerting any effort, yet it is nondiscriminative. But this wisdom is able to discriminately manifest all the images of objects. If it also were nondiscriminative, then it would be unable to examine the elements of the causes and results or to enunciate the Dharma without doubt for the various assemblies. This passage definitely establishes that uncontaminated mind and mental states do have the image-aspect, [a question treated above as Theme Ten, in Chap ter Two, Part Two,] for the unlimited causes and results of the five destinies and the three realms do come to be manifested in this wisdom of the Tathāgata. There is an opinion that because the Tathāgata's wisdom is bright and pure, although the images of all objects do appear in it, yet those images are not evolutions of that wisdom, because they are not pure. [We answer that] this opinion is invalid because all images of things are evolutions of the mind and mental states of sentient beings, [and thus there is no dichotomy between pure consciousness and impure images]. But, [it is further objected], if these images are evolutions of the mind and mental states of sentient beings, how can they be manifested in buddha wisdom at all? It is impossible for one kind of cause to engender another kind of consciousness, for such contradicts sound reasoning. But then these images are the same as images in other minds [and cannot be manifested in the mind of wisdom].

[We answer that] these images of objects are manifested by the Tathāgata's uncontaminated mind, just as the image of defecation might appear in a bright mirror. Although it might appear to be impure, yet it is not so. That mind and mental states have as their content the reality nature, and even if they have other content they still do not act like pincers [that grasp things] nor like lamps [that project their light on things], for they have no movement at all. Rather, just as the nature of a bright mirror is originally pure, wisdom [is originally pure and yet] manifests images that appear like [defiled] objects, and is thus able to consider them. If the images of these things did not appear in this consciousness, then, although they had the power to engender mind and mental states, they could not be called the content [of consciousness], 147

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just as the five sense organs and so forth [are not called the content of consciousness, although they also have the power, in the presence of the images of objects, to engender consciousness].

As said elsewhere,

"Is nondiscriminative wisdom limited in any way?

Since its content is suchness and it is not apart from the essence of wisdom, it cannot be limited in any way.

" But the conventional wisdom that is subsequently attained, although not apart from suchness, in virtue of the fact that it is discriminative does not realize the essence of suchness, for it has as its content an image of suchness brought about through its own evolutions. One cannot then object that the uncontaminated images of objects in the uncontaminated mind are similar to the objects in the minds of common worldlings, or that although they appear to be uncontaminated, in fact they are contaminated.

The basic principle of conscious construction-only is established to mean that, although the images evolved by conscious construction seem to imply a [real, external] existence, in reality there is no [corresponding] essence. If this were not so, then material form and so forth would exist just the same as mind and mental states. And this would invalidate the principle of conscious construction-only. This principle means that their real existence is not apart from consciousness. If consciousness and conscious states were not distinct from material form and so forth, but instead were yoked to them, then that would be [a theory of] objects only. That would be a grave mistake indeed! The Eighth Cause: The

Rain of Dharma

The Scripture says: "Just as in the world Mount Sumeru and the other great jeweled, lofty peaks can appear, just so in the Tathāgata's discernment wisdom the broad, deep Dharma which draws upon the power of all buddhas and bodhisattvas can appear.

"

The Commentary explains: This passage explains discernment wisdom as the cause of pouring down the rain of Dharma. In this world there arise all the jeweled mountains because of the enabling power of the karmic actions of sentient beings. In like fashion, the Tathāgata's discernment wisdom gives rise to all deep doctrines because of the enabling power of the action of that true Dharma which influences all sentient beings, for it draws upon the might of all buddhas and 148

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bodhisattvas. The Scripture says that "it draws upon the power of all buddhas and bodhisattvas" because this doctrine reveals the power of the mastery of all buddhas and bodhisattvas and is able to draw upon their august powers. This means that the Tathāgata's discernment wisdom is able to engender the images of Dharma in the consciousnesses associated with mirror wisdom, or that it itself is able to manifest these images of Dharma. Since its objective is the maturation of good roots, [these images] are manifested in the minds of the sentient beings to be converted.

The Ninth Cause: Suppressing

Inimical Forces

The Scripture says: "Just as in the world the broad, deep, unperturbed sea can appear, just so in the Tathāgata's discernment wisdom the doctrine of the deep Dharma realm, which is unperturbed by inimical forces, non-Buddhists, or false teachers, can appear. "

The Commentary explains: This passage explains discernment wisdom as the cause for suppressing inimical forces. In the world there arises the unperturbed great sea because of the enabling power of the karmic actions of sentient beings. In a like fashion the Tathāgata's discernment wisdom gives rise to the doctrine of the Dharma realm, which doctrine is unperturbed, due to the enabling power of the action of the true Dharma in influencing sentient beings.

"The Dharma realm" is the imageless truth of emptiness. The Scripture refers to this Dharma realm as "the doctrine of the Dharma realm.

" All non-Buddhists depend on their own opinions, but the truth of the emptiness of the Dharma realm controls such opinions and is apart from all such opinions. Therefore the doctrine of emptiness cannot be fathomed by them and they cannot disturb such a powerful doctrine, as has been explained in the preceding section, where it was compared to a jeweled mountain in virtue of being high and vast. It is here compared to the deep sea inasmuch as the Dharma realm is deep. Discernment wisdom can engender the enunciation of all doctrines because it can illumine the causes of all things. Thus the phrase "in the Tathāgata's discernment wisdom" is in the locative case [in the original Sanskrit, but expresses a causal relationship]. As a scripture teaches,

"The Buddha Bhagavat is called the sun of great wisdom because he is universally able to illumine and understand everything. "

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The Tenth Cause:

Severing Doubt

The Scripture says: "Just as the world is surrounded by large and small mountain ranges, so the Tathāgata's discernment wisdom is surrounded by all the individual and common marks, in regard to which it is unconfused. "

The Commentary explains: This passage explains discernment wisdom as the cause of severing doubt. This world of Mount Sumeru, its seven surrounding mountain ranges, the eight great seas, and the four continents are encircled and surrounded by an outer small range of mountains whose total number reaches a thousand. Again all this is encircled and surrounded by the next mountain range. Such a total is termed a small chiliocosm, [that is, one thousand such worlds all surrounded by their respective mountain ranges,] because its number reaches a thousand. Furthermore, all these [small chiliocosms] are again encircled and surrounded by the next mountain range, and such is termed a medium chiliocosm, [that is, a thousand small chiliocosms all together], for their number reaches yet another thousand. All these are yet once more encircled and surrounded by a great mountain range, which is itself supported below on the great wind-wheel. Such is termed a great chiliocosm, [that is, one thousand of the medium chiliocosms, which contain one thousand of the small chiliocosms, which contain one thousand worlds]. This is what the Scripture refers to in the phrase "it is surrounded by large and small mountain ranges.

"

In a like fashion, the Tathāgata's discernment wisdom universally knows all individual and common marks and is able to sever all worldly doubts. The cause of such doubts is confusion in regard to such individual or common marks, but, lacking any such confusion, this wisdom understands all these marks. It is able to sever the doubts of others because it itself has no doubt at all. Being apart from the [two] obstacles of passion and to knowledge, mirror wisdom is unconfused in regard to all individual and common marks, and is able to engender this wisdom. Because it supports and preserves this wisdom, this discernment wisdom is said to be "surrounded. "

However, although mirror wisdom is able to know all individual and common marks, yet, being nondiscriminative, it is unable to enunciate the Dharma for others or to sever their doubts. But this discernment wisdom is 150

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both able to know all and can enunciate the Dharma and sever all the doubts of others because it is discriminative. Furthermore, it is the very essence of this wisdom to know the individual and common marks of all things, and it is surrounded by these two kinds of conditioned marks.

"The individual

marks" are like the mountains of the small range, while "the common marks" are like the mountains of the large range. Mirror wisdom is able to support [this discernment wisdom], just as from below the wind-wheel supports [the great chiliocosm].

[It is objected that] since [discernment wisdom] is supported by the direct insight of the Tathāgata's pure wisdom, [which as direct perception is directed only to individual marks,] how is it able to know the common marks of all things? If these common marks are known by direct insight [and not by inference], then how can the two means of cognition be held to be based on these two kinds of marks, [as is done by Dignāga in his Collection of Remarks on the Means of Valid Cognition]?

[There are three opinions.] The first holds that these two sources of true knowledge are established on these two marks only in the fragmented mind, but that that does not apply to the state of concentration. Even if the concentrated mind has all marks as its content [including the common marks], all are supported by direct insight [and there is no inference in the Tathāgata's wisdom]. The second opinion holds that the concentrated mind has as its content only the individual marks. But it also understands the common marks because it draws forth its skillful methods from those common marks. The truths manifested are then spoken by skillful method and are termed the knowledge of common marks. Otherwise, they would be termed knowledge of individual marks. It is from this reasoning that we say suchness is the common mark of all things, which are empty and selfless, and that suchness, as the manifestation of the two emptinesses [of self and things], is not their common mark. The correct, third opinion differs only slightly from [the above second opinion of] that treatise on Buddhist logic (Dignāga's Collection of Remarks on the Means of Valid Cognition), which accepts the existence of individual and common marks. That text says that in the truth of ultimate meaning, all things are termed individual marks because individual and common marks are each contained in their own nature and are not intermingled. If the discriminative mind establishes a general category and is able to express its 151

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meaning, it then penetrates through all things [in that category], just as one might string flowers together. Such [a category] is called a common mark [because it expresses the meaning common to many individuals]. Thus it is that the discrimination of the fragmented mind conventionally establishes the objects of inferential thinking. But all concentrated minds are far apart from such discrimination and [their understanding] is called direct perception. Although these minds do have as their content the suffering and impermanence of all things, yet, because each one of these things exists singly, they are said to be the individual marks [which are the contents of the direct perception of wisdom]. Therefore, suchness, although it is expressed as a common mark, is in fact the individual nature of all things, is their individual, existing mark. It is not a common mark [nor a general category] because one cannot say that it is either identical with nor different from all things, that is, with their common marks. This is why it is called both a common mark and an individual mark. Thus, when that treatise says that the truth of ultimate meaning of all things is termed their individual mark, although it expresses itself differently from this Scripture on the Buddha Land, yet there is no contradiction. 152

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Duty-fulfillment

Wisdom

The Scripture says: "Next, wondrously born ones, is duty-fulfillment wisdom. "

The Commentary explains: Understand that duty-fulfillment wisdom brings about the transformation bodies of the Tathāgata. Furthermore, there are three kinds: the transformations of bodies, the transformations of speech, and the transformations of thought.

50The first transformation is again of three

kinds: the transformations manifested through supernatural powers, the transformations manifested through the experience of being born, and the transformations manifested as the results of actions. The transformations of speech also are of three kinds [of transformations]: the transformations of encouraging speech, the transformations of skillful speech, and the transformations of explanatory speech. The transformations of thought are of four kinds: the transformations of certain thinking, the transformations of constructive thinking, the transformations of emergent thinking, and the transformations of thinking about experience.

Duty-fulfillment wisdom is able to engender transforming activities in regard to the three actions [of body, speech, and thought], for the transformations of these three constitute the transformation body. You should understand that the essence of this [transformation body] is manifested in and through these three transformations and their activity. It is not that these three transformations are themselves the essence of wisdom. Rather they are the images that appear through wisdom. The pure consciousness associated with mirror wisdom, developing in synergy with the enabling power of duty-fulfillment wisdom, brings about the manifestation of the transforming activity of these three actions and is thus itself manifested.

Understand that each of the four wisdoms is able to engender all these activities. But, in their principal aspects, we say that equality wisdom engenders the enjoyment bodies; duty-fulfillment wisdom engenders the transformation 153

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bodies; discernment wisdom examines all individual and common marks, all recollective formulae and concentration practices, and so forth; and mirror wisdom manifests all images of all things. Just as one by one the senses grasp all things, and yet none lacks a principal activity, so it is here. The teaching of this Scripture definitely demonstrates that the mind and mental states of the three actions all have their transformations. All the qualities of this gross mind and these mental states, as they appear in the Tathāgata's wisdom, lead those in inferior positions to come to understanding. Otherwise, how could those in the two vehicles and common worldlings ever be enabled to understand?

[It is objected that] if the qualities of this mind and these mental states present to the Tathāgata are differentiated, then how can it be that the Tathāgata has long since realized awakening? How could he be able to manifest the various transformation bodies, which are themselves characterized by covetousness, anger, and so forth? [We answer by noting that] another scripture does teach that "he transforms immeasurable kinds [of transformation bodies] in such a manner that they are conscious.

" And it is also taught that "transformation bodies are said to be both conscious and not conscious because they have a consciousness that is other-dependent, but not a consciousness that is self-dependent. " This

means that his transformation of mind is manifested in dependency on his ultimate mind. The image-aspect of his real mind appears as if it had the activities of thinking. It is just as in a mirror fire does not have a separate subsistence but arises in dependence on a multitude of causes. Although we say that the mind and the mental states of others have no direct relationship with this transformed mind because they have no real function in its regard, yet in truth this transformed mind and transformed material form do have a real function in their regard because they function like actual material form, and thus we say that they have [such a real function]. Because the manifestations of the gross marks of such a transformation of mind are easy to understand, even apes and monkeys know the Tathāgata's mind. But if it were the real mind of the Buddha [that was manifested], then even the great bodhisattvas would be unable to understand it. 154

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The First Transformation:

Supernatural Powers

The Scripture says: "Just as, because of the efficacious, physical actions of sentient beings, they seek various profitable endeavors, take up farming, enter a king's service, and so forth, just so, because of the actions of the efficacious transformations of the Tathāgata's duty-fulfillment wisdom, he manifests various skillful endeavors to suppress all cleverness and conceit among sentient beings and thus, because of his power in very skillful methods, he leads all sentient beings and causes them to enter the sacred Dharma and mature unto liberation.

"

The Commentary explains: This passage explains the actions of the transformation of the body, which consists of a transformation manifested through supernatural powers. They are called "efficacious" because they cause the mind to venture forth. Because of their ongoing, efficacious action, zeal is attained by those of good lineage, while diligent practice is attained by others. This is why such action is termed efficacious. In virtue of such an action of [transformed] bodies, sentient beings in the world practice the three correct actions [of body, speech, and thought]. The phrase "and so forth" indicates any kind of such endeavors. Duty-fulfillment wisdom, in synergy with zeal, engenders the action of transforming bodies. Because of this transforming action, when one becomes a bodhisattva he manifests various kinds of skillful endeavors, just as a craftsman might. In this wisdom, the descriptive marks of physical actions are manifested because he desires "to suppress cleverness and conceit.

" He manifests "very skillful methods" because in

the path of awareness of the equality between compassion and wisdom, he first manifests supernatural powers. The Scripture says that "he leads beings and causes them to enter the sacred Dharma" because he first causes beings to elicit faith, just as by manifesting his supernatural powers, he saved Kāśyapa. The Scripture says that "he matures" them because he has the profound ability to make them docile. They are "liberated" because he leads both those of lineage and those of no lineage to be liberated respectively from the triple world and from evil destinies. Because of the transforming power of his Dharma, those of lineage are led to elicit the holy path and to be liberated from the triple world, while those of no lineage are led to cultivate worldly 155

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good and constantly to be reborn in good destinies. Being attentive to their good roots in order to preach the true Dharma to them, he leads [those of lineage] to be liberated from the triple world. Assuaging suffering by emitting his brilliant light, he establishes [those of no lineage] in good destinies. Another interpretation holds that the three actions of causing them to enter the sacred Dharma, to mature, and to be liberated mean that he causes them to give rise to the hearing of the Dharma, to reflecting on that Dharma, and to the cultivation of wisdom.

Another interpretation holds that these three actions mean that he causes them to engender the elements conducive to liberation and the elements conducive to insight, and then to engender the holy path. Yet another interpretation holds that these three mean that he causes them to enter the path of insight, the path of practice, and the path of no training. All three interpretations explain the descriptive marks of these three actions in their various functions.

The Second Transformation: The

Experience of Being Born

The Scripture says: "Just as, because sentient beings experience bodily actions they experience the objects of the various material forms and so forth, just so, because the Tathāgata's duty-fulfillment wisdom experiences transformed bodily actions, the Tathāgata goes to all the various places where sentient beings are born, adopts their life form, and dwells in an honored position among them. Because he thus adopts their lifestyle, he supports all kinds of sentient beings. Thus, because of his power in very skillful methods, he leads all sentient beings and causes them to enter the sacred Dharma and mature unto liberation.

"

The Commentary explains: This passage explains the action of the transformation of the body, which consists in the transformation manifested through the experience of being born. The Scripture uses the term "experience" because, wherever they are born in the world, sentient beings experience the objects of material form through their senses. The term "bodily action" is used because their bodies are constantly active. In all places of birth and at all times, duty-fulfillment wisdom manifests births and experiences objects. This means that it manifests transformation bodies in all places among gods 156

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and humans. It manifests a birth of the same kind as those among whom it dwells, whether they be of the kṣatriyaor brahmin class. [In other births, the Buddha] supports all lower classes and brings benefit and happiness to them. The manifestation of the bodily action of this wisdom, whether in synergy with mirror wisdom or manifested under its own power, are all to be understood in this fashion. The Third Transformation:

Manifesting the Results

of Actions

The Scripture says: "Just as, because sentient beings experience bodily actions, they experience the good and evil results of what they do, just so, because the Tathāgata's duty-fulfillment wisdom experiences transformed bodily actions, the Tathāgata manifests and experiences all the practices that were difficult to cultivate in former times and in former births. Thus, because of his power in very skillful methods, he leads all sentient beings and causes them to enter the sacred Dharma and mature unto liberation. "

The Commentary explains: This passage explains the action of the transformation of the body which consists of the transformation manifested as the results of actions. The term "bodily actions" is used because it is the body that acts. Because such [actions] are the results of previous actions, the word "results" implies the presence of a cause. Or perhaps when the body experiences the results of previous actions, because it has a constant activity, the Scripture uses the term "bodily actions.

" It is in virtue of these bodily actions

that we experience the results of the craving and hatred that flow from those previous actions.

Duty-fulfillment wisdom experiences bodily actions inasmuch as it manifests transformation bodies; and, in virtue of this action, it manifests and experiences everything. In the phrase "all the practices that were difficult to cultivate in former times and in former births,

" former times refer to all the

affairs associated with former ages, while former births refer to the different births in those former ages. As the Vessantarajātakaand other Jātakas explain, all former times depend upon those former births. The various practices of asceticism formerly cultivated are here termed "the practices that were difficult to cultivate.

" Or perhaps those practices refer to the practices whereby the 157

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transformation body of this present age (Śākyamuni) attained wisdom by first practicing asceticism and then abandoning such practices. This means that he first manifested and cultivated practices of asceticism to convert the sentient beings who imagined that such practices would put a stop to evil and give rise to good, and that this was the method to attain wisdom; but then he demonstrated the method of attaining wisdom by abandoning asceticism to show that it is not just by the practice of the precepts (śīla) that one attains purification, for that is attained through the cultivation of concentration and wisdom. As a scripture teaches,

"At the time of Kāśyapa Buddha, Maitreya Tathāgata

uttered this admonishment: 'O bhikṣus, where is great wisdom in receiving the tonsure? Supreme wisdom is indeed difficult to attain!'" Because of this criticism [of asceticism], we now perceive what the result of asceticism is, for these words were meant to put a stop to asceticism and to manifest his transforming activity. If this were not so, then why would Maitreya, who had already shown reverence to immeasurable tathāgatas and nurtured all his good roots, when he remembered the former births from the beginning, have uttered such a heavy and harsh criticism? You should understand that these words were intended to convert and save, for those who in virtue of listening to these words will attain salvation are led through them to abstain [from asceticism].

The Fourth Transformation:

Encouraging Speech

The Scripture says: "Just as, because of the action of encouraging speech, sentient beings draw out their discussions and encourage one another, just so, because of the transformed action of the encouraging speech of the Tathāgata's duty-fulfillment wisdom, the Tathāgata pleasingly declares various kinds of doctrines that accord joy in the skillful wonders of his scriptures and their meaning. When those of little intelligence first hear, they respectfully believe. Thus, because of his power in very skillful methods, he leads all sentient beings and causes them to enter the sacred Dharma and to mature unto liberation.

"

The Commentary explains: This passage explains the action of the transformation of speech which consists in the transformation of encouraging speech. The term "encouraging" means that this speech, selected to bring 158

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about joy, is capable of doing so in virtue of the fact that, upon hearing such words, one develops and elicits great joy. This means that, because of the enabling power of the minds of sentient beings which develop speech, the images of speech appear in each of their individual consciousnesses as the enabling condition, and they then cause the minds of others also to elicit similar verbal images. Upon hearing such words from another, one engenders joy. The transforming speech of duty-fulfillment wisdom must be understood in like fashion, for it manifests wondrous sounds and causes the minds of others to be converted. This means that upon hearing the Buddha's speech, they engender joy. The phrase "the Dharma that accords joy" means that gods, humans, and all those in the three vehicles joyfully hear in accord with the power of that cause and discern the Dharma. The phrase "the skillful wonders of his scriptures" means that his writings manifest beauty and bring about that joyful hearing. The phrase "the skillful wonders of its meaning" means that those meanings, being truly reasoned and clear, are easy to understand. The phrase "when sentient beings of little intelligence first hear, they respectfully believe" means that the Buddha's utterances are endowed with the sixty qualities [of inconceivable speech as explained in the Ornament of the Scriptures of the Great Vehicle]. 51Even those of foolish intelligence engender faith

and understanding when they hear it. How much more would those of intelligence do so! This duty-fulfillment wisdom is able to manifest transformed speech and proclaim all skillful, wondrous scriptures and meanings. It is able to engender a joyful mind in sentient beings. It is able to confer good and manifest all things because the Buddha's voice proclaims the deep Dharma that is difficult to fathom. Thus this wisdom is able to confer other things as well, for through all treatises, through all material forms, and even through empty space, it is able to bring forth the enunciation of Dharma through this transformation of speech. Know then that his wisdom is inconceivable. 52

The Fifth Transformation:

Speech of Skillful Methods

The Scripture says: "Just as, because of the skillful speech of sentient beings they indicate and attend to the task of summoning one another to destroy evil and praise good, just so, because of the transformed action of the speech of skillful method that arises from the Tathāgata's duty-fulfillment wisdom, 159

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the Tathāgata establishes the correct rules of training to destroy all madness and praise all sanity. Furthermore, he establishes some in the practice of faith and others in the practice of the Dharma. Thus, because of his power in very skillful methods, he leads all sentient beings and causes them to enter the sacred Dharma and mature unto liberation.

"

The Commentary explains: This passage explains the action of the transformation of speech which consists in the transformation of the speech of skillful method. It is just like the teachings associated with skillful speech in the world, which manifest all that must be done and all that must be left undone in order to benefit dear friends. It is because its efforts arise in regard to sentient beings who are crazed with passion that it is termed "skillful. " In

like fashion the Tathāgata from his great compassion establishes the rules of training for sentient beings in order to cause them to suppress all evil and cultivate all worldly good. By establishing differences in the stages of the holy path, he causes them to enter that correct path and transcend the triple world. Duty-fulfillment wisdom is able to engender such transformed speech and carry through to completion its tasks. This means that the stopping of evil and the development of all good is the function of this kind of speech. The Sixth Transformation:

Explanatory Speech

The Scripture says: "Just as, because of the explanatory speech of sentient beings, they develop explanations for meanings not understood and clarify all treatises, just so, because of the transformed explanatory speech of the Tathāgata's duty-fulfillment wisdom he severs the immeasurable doubts of all sentient beings. Thus, because of his power in very skillful methods, he leads all sentient beings and causes them to enter the sacred Dharma and mature unto liberation.

"

The Commentary explains: This passage explains the action of the transformation of speech which consists in the transformation of explanatory speech. In accord with the differences in the thinking and dispositions of sentient beings, duty-fulfillment wisdom manifests the actions of its transformed speech. It enunciates various meanings and severs all doubt. This means that in uttering one sound, it expresses all meanings and all sentient beings attain benefit as appropriate to each. As a scripture teaches, "In one sound

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the Buddha explains all meanings and sentient beings attain understanding as appropriate to each, whether they be fearful or joyous, whether they are yet troubled or have severed their doubts.

"53 This transformed speech, evolved

from the inconceivable power of the Tathāgata's primal vow, in one sound is able to sever all doubt. The creating of transformation bodies is also able to enable sentient beings to see in the same image [meanings that] complete benefit and happiness [for them].

The Seventh Transformation:

The Thought of Certitude

The Scripture says: "Again, just as, because of the truly certain thinking of sentient beings they attain certitude as to what is possible and what is impossible, just so, because of the transformed thinking of certitude of the Tathāgata's duty-fulfillment wisdom he has certain knowledge of the eighty-four thousand different mental activities of sentient beings. Thus, because of his power in very skillful methods, he leads all sentient beings and causes them to enter the sacred Dharma and mature unto liberation.

"

The Commentary explains: This passage explains the transformation of thought which consists in the transformation of the thinking which attains certitude. Because the thinking associated with duty-fulfillment wisdom is able to engender this transformation, the Scripture says it is an action of "transformed thinking.

" This wisdom is able to attain certitude as to the differences in the eighty-four thousand mental activities of the sentient beings to be converted.

Alternately it is the images of that transformed thinking appearing in the image-aspect of this wisdom that are able to bring about certitude in regard to the eighty-four thousand mental activities, for these images lead one to understand and attain the benefit of the truth of ultimate meaning. These eighty-four thousand mental activities are the different states of the seething minds of sentient beings in regard to the eighty-four thousand defiled objects in the wearisome functioning of their minds. These states are able to hinder the eighty-four thousand perfections, the recollective formulae, the concentrations, and so forth. The Scripture of the Fortunate Eon (Bhadra kalpika-sūtra) elucidates their descriptive marks from the cultivation of the first perfection to the last that manifests the buddha essence, explaining how 161

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each of the three hundred and fifty [concentrations and recollective formulae] are endowed with the six perfections.

54 Thus we arrive at two thousand and

one hundred [perfections] which regulate the eighty-four hundred mental activities of craving, anger, delusion, and so forth of sentient beings. When we include the four great elements (earth, water, fire, and wind) and the six faults that arise from inadvertence, and thus multiply that above number by ten, we arrive at the number of eighty-four thousand [perfections]. By cultivating these one attains perfection in the eighty-four thousand recollective formulae and concentrations. But all this is simply a summary of what is immeasurable.

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The Eighth Transformation:

Constructive Thinking

The Scripture says: "Just as, because of the constructive thinking of sentient beings they bring forth all kinds of emergent actions, just so, because of the transformed action of the transformed constructive thinking of the Tathāgata's duty-fulfillment wisdom he examines all the actions which sentient beings might do, what they should do and what they should not do, and he constructs rules to lead them to choose that which they should do and to abandon what they should not do. Thus, because of his power in very skillful methods, he leads all sentient beings and causes them to enter the sacred Dharma and mature unto liberation.

"

The Commentary explains: This passage explains the transformation of thinking that consists of the transformation of constructive thinking. In examining all the actions of sentient beings, if evil actions are not done there will be benefit, but if they are done then loss ensues. If good actions are done there will be benefit, but if they are not done, loss ensues. He examines thus because he desires to lead them to choose benefit and abandon loss. For their benefit he constructs and supports the antidote, and he constructs the rules of abstinence so they will avoid loss. Because the thinking associated with duty-fulfillment wisdom is able to engender such transformations, it is called "the action of transformed thinking.

" Although all tathāgatas in all things

lack any purposeful effort, they cause the minds of sentient beings to evolve these transformed images that bring about [good moral behavior]. Therefore this thinking is termed "constructive.

"

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Alternately, these transformed images appearing in the image-aspect of this wisdom enable sentient beings to examine the benefit or loss of all their actions and cause them to understand how to attain the benefit of the truth of ultimate meaning.

The Ninth Transformation:

Emergent Thinking

The Scripture says: "Again, because of the emergent thinking of sentient beings they bring about all their actions, just so, because of the action of the transformed thinking of the Tathāgata's duty-fulfillment wisdom and in virtue of his desire to proclaim the antidote he manifests that corpus of names, phrases, and words that bring about joy. Thus, because of his power in very skillful methods he leads all sentient beings and causes them to enter the sacred Dharma and mature unto liberation.

"

The Commentary explains: This passage explains the action of the transformation of thinking that consists in the transformation of emergent thinking. The thinking associated with duty-fulfillment wisdom is able to engender the two actions of the body and speech. Inasmuch as it employs such speech, the Scripture terms it "emergent thinking.

" Or perhaps it is so termed because

this thinking emerges from wisdom, for it is that [wisdom] which is able to bring forth such transformations. Or again it may be that those images appearing in the image-aspect of this wisdom take on the appearance of speech. This wisdom transforms thinking because it desires to proclaim the antidote for sentient beings and to enunciate them for all actions. Since this enunciated doctrine consists of that corpus of names, phrases, and words, it manifests such a "corpus of names, phrases, and words.

" In speaking this corpus in

accord with the dispositions of sentient beings, the Tathāgata leads them to desire to engender within themselves the antidote. Thus this transformed thinking appears in the image-aspect of the Tathāgata's duty-fulfillment wisdom, evolves that corpus, and proclaims to sentient beings the antidote for all actions. In this power he causes the individual minds of all sentient beings themselves similarly to be transformed. The profundity of that Dharma enunciated by the Buddha engenders in them the desire to engender within themselves the antidote. Thus it is termed "emergent thinking. "

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The Tenth Transformation:

Thinking upon Experience

The Scripture says: "Just as, because sentient beings think upon their experiences they bring forth experiences of suffering and happiness, just so, because of the transformed action of thinking upon experience of the Tathāgata's duty-fulfillment wisdom, in virtue of the fact that he declares things in fixed and unfixed terms, in returning the question, and in maintaining silence, he manifests the meanings of the past, present, and future as appropriate at each instant. Thus, because of his power in very skillful methods he leads all sentient beings and causes them to enter the sacred Dharma and mature unto liberation.

"

The Commentary explains: This passage explains the action of the transformation of thinking which consists of the transformation of thinking upon experience. The term "thinking upon experience" means that thinking upon experience can move the mind to experience suffering or happiness. The term "the action of transformed thinking" means that the thinking associated with duty-fulfillment wisdom can engender the transformation of such thinking. The term "transformed action of thinking" refers to that transformed thinking manifested as the perfection of the image-aspect. It truly understands all questions and answers accordingly because it declares and answers through the four kinds of responses. It reveals the meanings of immeasurable doctrines in the three times and understands them as they really are. Since it already knows the essence of each thing as it really is, its declarations in regard to each thing are indefectible.

The four kinds of responses are the direct answer, the distinguishing answer, the returning of the question, and the silent answer. The direct answer is aimed at questions such as "Is it certain that all beings will be destroyed?" or "Why are the [Three] Jewels of Buddha, Dharma, and Sangha a rich field?" Such questions are answered directly and their meaning is fixed. The distinguishing answer is directed to such questions as "Will all that is destroyed certainly arise again?" or "Is it not true that there is only one jewel of Buddha, Dharma, and Sangha?" Such questions are answered by distinguishing, and their meaning is not fixed. The returning of the question is directed to such questions as "Are the bodhisattvas in the ten stages ranked in degree?" or 164

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"Are the [Three] Jewels of Buddha, Dharma, and Sangha eminent or inferior?" Such questions are answered by returning the question: "What is it that you expect from such a question?" The silent answer is directed to questions such as "Is the real essence of the self good or evil?" or "Is the color of the child of a sterile woman black or white?" Questions such as these receive a silent answer because they are the utmost of foolishness and deserve no answer. You should understand that among these three kinds of transformations [of body, speech, and thought], the actions of the transformations of body and speech are either associated with one's own body or with the bodies of others, or they are unassociated with either. But the actions of the transformations of thinking are always associated with either one's own body or those of others.

Thus there are three kinds of supernatural transformations: the transformations [of material form] through supernatural powers, the transformations [of speech] through admonition and instruction, and the transformations [which adapt that] thought to the minds [of others]. These transformed actions of buddhas in all their varieties are constantly and consistently inconceivable. Because these activities, their numbers, and their lands are inconceivable, his benefit to sentient beings is ceaseless and its emergence is inconceivable. These three transformed actions of all tathāgatas [come about] because they place first their desire to mature sentient beings. Therefore they are called the utmost of skillful method. It is thus that a scripture teaches, "The Buddha

Bhagavat is called the joy of great wisdom because he is able to uproot all the ills of passion.

"55

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