T1530 The Interpretation of the Buddha Land

Part Three

The Practice Based

on the Dharma

Chapter XIII

The Experience of Wisdom

The First Question:

Who Experiences Wisdom?

The Scripture says: "Then those wondrously born bodhisattvas spoke to the Buddha and said: 'Bhagavat, is it only the Tathāgata in the Pure Dharma Realm who experiences this phenomenal wisdom all of one taste? Or can bodhisattvas also be said to experience it?' The Buddha addressed those wondrously born bodhisattvas and said: 'You can also experience this phenomenal wisdom all of one taste.

'"

The Commentary explains: This question is about the experience of that phenomenal wisdom all of one taste. When the buddha realm was discussed earlier, it was said only that the essence of the Tathāgata's Pure Dharma Realm was all of one taste, that the Buddha's mirror wisdom and the other wisdoms in that realm all experience that one unified taste and are without movement or activity. Those wondrously born bodhisattvas doubt that it is only the tathāgatas [who experience that one taste of wisdom], and thus they penetratingly raise this question.

Alternately, as explained above, these five factors constitute the realm of great wisdom. The essence of the Pure Dharma Realm is of one taste only. Mirror wisdom is also of one mark only because it depends upon this [Pure Dharma Realm] and takes it as its content, thus giving rise to nondiscriminative [wisdom]. Equality wisdom, which also has that suchness as its content and 167

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is apart from the discrimination of subject and object, is also of one taste only. The other two wisdoms are also of one mark only because in order to benefit others they also rely on suchness and have no discrimination of one thing from another. But if only buddhas experienced this phenomenal wisdom all of one unified taste, then [wisdom] would have no relationship with anyone else. It was because they wanted to settle this question that those [bodhisattvas] asked: "Since [the Scripture states that] it is in the Pure Dharma Realm that this phenomenal wisdom all of one unified taste is realized, does this imply that others lack the experience of this wisdom all of one unified taste?" The Scripture uses the term "experience" because [the bodhisattvas] are able to experience that which is to be experienced, that is, the content of suchness of one unified taste. It is "unified" because all its common [marks] come together into one. Although that unity may become differentiated so as to be manifested, yet in [the Pure Dharma Realm] it is always undifferentiated. Again it is said that because, being equal in regard to subject and object, it unites both, it is ultimately unified and undifferentiated. The term "taste" means the inner core, the one taste that takes as the content of its experience the suchness of the Dharma realm. The term "phenomenal" indicates phenomenal activity. The term "wisdom" means that wisdom which, being able to experience, correctly holds to mirror wisdom, equality wisdom, and the other two [wisdoms], for in various manners it has suchness as its content. Alternately, the term "one taste" means the ability to experience the nondiscrimination of wisdom, while "phenomenal" refers to its result, because it arises by having as its content the Pure Dharma Realm. Again perhaps the Scripture uses the term "one taste" because this ability to experience is indifferent to all sensations and remains equally the same in the face of either suffering or happiness, while the term "phenomenal" refers to its result, this state of indifference, which is associated with mirror wisdom and the other wisdoms. Because that [phenomenal nature of wisdom] arises from this power [of indifference], we call it the result. Again perhaps this wisdom is termed "phenomenal wisdom" because, characterized by an absence of purposefulness in indifference to all karmic activity, it emerges everywhere as able to experience that one taste. Or perhaps the term "experience" is used because wisdom in itself is able to experience its own essence, while it is of "one taste" because it lacks the 168

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two discriminations of self and others. It is "phenomenal" because that is the result constantly emerging apart from these two [discriminating] thoughts. The Scripture explains that "bodhisattvas are also able to experience this wisdom.

" But, [it is objected,] if bodhisattvas are also able to experience it, then why does the Scripture say that these five factors constitute the realm of great wisdom, [which is the ultimate realm of tathāgatas]? [We answer that] the Scripture does say that the buddha realm is constituted solely of these five factors, but it does not say that they constitute only that buddha realm, for they are able to constitute also all the realms of the bodhisattvas.

The Second Question:

Which Bodhisattvas

Experience Wisdom?

The Scripture says: "Then those wondrously born bodhisattvas addressed the Buddha and said: 'Which bodhisattvas experience this phenomenal wisdom all of one unified taste?' The Buddha addressed those wondrously born ones and said: 'Those bodhisattvas who have realized patience of the state of no arising and abide in the doctrine of no arising, when they attain the understanding of patience, they will gain mastery over the two conceptions. Inasmuch as they have banished these two conceptions of self and others, they will attain the mind of equality. From this point on the conceptions that differentiate between self and others will never again occur for those bodhisattvas and they will experience the phenomenal wisdom all of one unified taste. '"

The Commentary explains: The wondrously born bodhisattvas ask the question: "Which bodhisattvas experience this phenomenal wisdom all of one unified taste?" in order to show the difference between those bodhisattvas who have attained the patience of the state of no arising in the Great Vehicle and those bodhisattvas who in the stage of intensified effort have not yet experienced the phenomenal wisdom all of one unified taste. The phrase "those bodhisattvas who have attained the patience of the state of no arising" refers to those bodhisattvas from the first stage of joy who have realized the suchness manifested through the two emptinesses [of self and things]. They have understood that the imagined pattern of all things neither arises nor is destroyed. They have understood the purity of the original 169

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nature and the cessation that is its essence. Thus they experience this phenomenal wisdom all of one unified taste. This state differs from that in the path of insight of the two vehicles, which does realize the suchness manifested through the emptiness of arising [of the self], but does not realize the suchness manifested through the emptiness of things and is not yet able to see the equality of all things nor to experience the phenomenal wisdom all of one unified taste. Bodhisattvas who have not yet entered the ten stages are also unable to realize this wisdom because they have not yet gained insight into suchness, and that equality wisdom of one unified taste has not yet appeared to them. According to one opinion there are three kinds of bodhisattvas in the ten stages. The first are those who have begun to elicit the aspiration for wisdom. These are those who in the first stage of joy have already entered the path of insight and understand that their true nature is unborn in virtue of the fact that their uncontaminated minds have engaged in the cultivation [of meditation]. The second are those who have already cultivated that practice. These are they who in the first six stages have already attained the path of cultivation in virtue of their progression in the cultivation [of meditation]. The third are those who have attained the state of no returning. These are they who above the first three stages have already perfected the path of the cultivation [of meditation], who no longer need to engage in effort and are beyond the path of intensified effort, for, because they abide effortlessly in the sixth stage of presence, all their passions will never arise again since from moment to moment their progress is irreversible. Among these only those who have attained the eighth stage of steadfastness realize that all things are originally unborn and do not arise. Only these attain the universal purification of this superior wisdom of patience. They constantly engender uncontaminated [purification] and abide effortlessly. Because they have attained this state the Scripture says that "they have realized the patience of the state of no arising.

" As a scripture teaches,

"In the eighth stage all bodhisattvas are apart from conceptualizing things. " Lacking "I" and "mine,

" they

understand that all things are neither eternal nor transient, are not born, and do not arise. They understand the equality of self and others. This means that they attain the effortless control of these two conceptions and realize the mind of equality in regard to everything, for from this state they are free from 170

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these two conceptions, because they are free from effort and intense practice, and because they are entirely uncontaminated and extremely purified. Such nondiscriminative wisdom has attained mastery because it emerges effortlessly. Therefore they are said to "experience the phenomenal wisdom all of one unified taste.

" Bodhisattvas in the first stage, although they have already realized the equality of self and others, yet do have effort, intense practice, and purposeful activity, and inasmuch as they are not yet purified they are not yet established [in this patience of the state of no arising]. The Third Question: The

Request for Examples

The Scripture says: "Those wondrously born bodhisattvas again spoke to the Buddha and said: 'We request the Tathāgata to give some clear examples so that all we bodhisattvas might understand this profound meaning and might broadly proclaim and disseminate it in accord with such a purified understanding so that, when sentient beings hear, they will quickly understand this patience of the state of no arising.

'"

The Commentary explains: Those wondrously born bodhisattvas present their request that [the Buddha] express this sublime meaning clearly in examples so that it might clearly be understood. Thus all those bodhisattvas, as well as others, on hearing this Dharma, might understand its profound meaning and understand that patience of the state of no arising. The First Example: The Grove

of Unified Experience

The Scripture says: "The Buddha addressed those wondrously born ones and said: 'The gods of the Thirty-threefold Heaven, before they have entered the grove of unity, are entirely unable to have that unified experience which lacks "I" and "mine" in both its nature and its experience. But on entering that grove of unity they nondiscriminately experience [that unity] at will. Because of the good qualities of that grove of unity, it can cause those gods to enter and all their karmic actions, in both their nature and their experience, will become a unified experience without any deliberation. In like fashion, bodhisattvas before they have realized the patience of the state of no arising are entirely unable to attain the mind of equality which is totally equal and detached. They 171

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are nondiscriminative in the manner of the word-hearers and the individually enlightened ones because they yet have the two conceptions [that distinguish between self and other]. Thus they are unable to abide in the experience of the phenomenal wisdom all of one unified taste. But after they have realized that patience of the state of no arising, they banish these two conceptions and then attain the mind of equality, thereby becoming different from word-hearers and individually enlightened ones. Thus they are able to abide in detachment and experience this phenomenal wisdom all of one unified taste. '"56

The Commentary explains: These gods of the Thirty-threefold Heaven have a grove of unity which has been formed from the unified, blissful power of all those gods. All the gods who are not in this grove are differentiated as superior and inferior in regard to the nature of their palaces and the experiences of their pleasures, and they have discriminative experiences of "I" and "mine. "

But on entering that grove they abandon all discrimination of superior and inferior "in both its nature and its experience.

" Being all equal, they lack "I"

and "mine,

" and their unified experience is able to engender equality. This grove is said to be one of unity because its experience is a unification [of that of many gods].

Because all these gods share in the enabling power of the unified, blissful action of equality, their container consciousnesses are changed and make this grove appear at the same place and time with the same, single image. Because of the enabling power of that grove of unity, their evolving consciousnesses are similarly changed; and, although individually each experiences, it is said that there is no differentiation [between those experiences]. In a similar fashion those bodhisattvas of the two vehicles who have not yet entered the ten stages have not yet realized suchness in the patience of the state of no arising manifested through the two emptinesses [of self and things], for they must yet sever their attachment to differentiation in the path of insight. They are not free from the two discriminative conceptions of self and other. They are thus unable to abide in the experience of the phenomenal wisdom all of one unified taste because they have not yet attained the equality and detachment associated with uncontaminated equality wisdom. Another opinion holds that bodhisattvas below the eighth stage still must expend effort and are yet in the path of intensified effort. Subtle passion still emerges in them. They have not yet attained the patience of the state of no 172

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arising because they are not yet purified. They are thus unable to abide in the experience of the phenomenal wisdom all of one unified taste because they have not yet attained the equality associated with discernment wisdom in a mind of equality and detachment.

The Second Example:

The Great Sea

The Scripture says: "Again, wondrously born ones, [consider this example]. The many large rivers and small streams, before they have entered the great sea, each have a different riverbed and their waters are different. Their amount of water is small and their water level increases and decreases. They each differ in the action of their flow. In small part they support the life of water creatures. But when they enter the great sea they have no differences in their beds and their waters do not differ. The amount of their waters is unlimited and their water level does not increase or decrease. The action of their flow is one. They are an extensive and great support for water creatures. In like fashion, bodhisattvas who have not yet realized the great sea of the Tathāgata's Dharma realm each have a different course, and their wisdoms differ. They have but little wisdom and that wisdom increases and decreases. They are each different in the action of the course of their wisdom. In small part they are a support for the maturation of the good roots of sentient beings. But when they have realized the great sea of the Tathāgata's Dharma realm they have no differences in their course. Their wisdoms are not differentiated and are unlimited. Their wisdom does not increase or decrease. They experience the phenomenal wisdom of one unified taste and are the support for the maturation of the good roots of immeasurable sentient beings. "57

The Commentary explains: "The large rivers" refers to the Ganges and the other four great rivers. The "small streams" refers to all the other small rivers. The phrase "before they have entered the great sea each has a different riverbed" means that different terrains determined their respective courses. "Their waters are different" because, until they reach the sea, some are pure, some turbid, some muddy, and some beautiful.

"The amount of their water

is small" because they have not yet reached the sea.

"Their water level

increases and decreases" because there are variations in the amount of rainfall. "They each differ in the amount of their flow" because there are differences 173

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in velocity, power, and development.

"In small measure they support the life

of water creatures" because they are a support only for a small number of small aquatic sentient beings. The sentence "when they enter the great sea they have no differences in their bed" and so on indicates the direct opposite of the above. Understand that [the sea] is described as an "extensive and great support" because it supports a large number of enormous creatures. The phrase "in like fashion, bodhisattvas who have not yet entered the great sea of the Tathāgata's Dharma realm" means that they have not yet realized the Buddha's Pure Dharma Realm. That "they each have a different support" means that they take different tathāgatas as their respective supports. "Their wisdoms differ" because each differs in the meditational practices to which he is devoted.

"They have but little wisdom" because they await the

realization of buddha wisdom. Their wisdom increases and decreases because the characteristics of all their lands are not preeminent, and because the characteristics of their respective concentrations are not preeminent. "They are

each different in the action of the course of their wisdoms" because all these bodhisattvas differ in the number and extent of their respective concentrations. They thus differ in their actions and each, according to the enabling cause of his endeavors, is able to perform actions in the realm of sentient beings. But beyond this they do not progress, and thus they are different from one another. The sentence "in small part they are the support for the maturation of the good roots of sentient beings" means that they are a support for the maturation of good roots for a small section of sentient beings and in small measure. Because of the enabling power of all these bodhisattvas and in accord with their abilities, they do cause the good roots of others to mature. But, inasmuch as the concentration of these bodhisattvas is not yet that of a tathāgata, being small in number and extent, the benefit and happiness which they bring to the sentient beings they convert is itself small. The sentence "when they have realized the great sea of the Tathāgata's Dharma realm" means that they realize the Pure Dharma Realm of awakening. That "they do not have any difference in their support" means that their support is purified suchness, for in the uncontaminated realm there are no differences between buddhas. Neither are there such differences in the case of these bodhisattvas. 58

"Their wisdoms are not differentiated" because their characteristics are similar to mirror wisdom and the other wisdoms, since they neither discriminate 174

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nor differentiate between themselves and others.

"Their wisdom is unlimited"

because they understand unlimited knowables.

"Their wisdom neither increases

nor decreases" because it is universally purified and because the objects of such universal wisdom are neither few nor many.

"They experience the phenomenal

wisdom all of one unified taste" because their characteristics are all similar to the actions of equality wisdom and the other wisdoms.

"They are the support

for the maturation of the good roots of immeasurable sentient beings" because the inexhaustible stores of their blissful wisdom are universal. Because they attain the Dharma body and exhaust the limits of transmigration, they are the support for the maturation of the good roots of all sentient beings whatsoever. According to one opinion, the difference between these two examples is that the first describes the difference between those bodhisattvas who have not yet [attained the patience of the state of no arising, which some think occurs in] the first stage of joy [and others think occurs in] the eighth stage of steadfastness, and those bodhisattvas who have already attained that state. The second example of the great sea then treats the difference between those bodhisattvas who have not yet entered the eighth stage of steadfastness or the tenth stage of the tathāgata realm, and those bodhisattvas who have already entered [those states].

But another opinion holds that both of these examples describe the differences between bodhisattvas who have not yet realized the patience of the state of no arising and those bodhisattvas who have already attained it. The first example explains that the meritorious qualities of these bodhisattvas are difficult to understand, just like that grove of unity, while the second example explains that the meritorious qualities of these bodhisattvas are inexhaustible, just like the great sea.

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Chapter 14: The Concluding Verses

Chapter XIV

The Concluding Verses

The Scripture says: "Then the Bhagavat recited these verses. "59

The Commentary explains: These four verses summarize what has been explained above. In outline they interpret the descriptive marks of the buddha land, of the Pure Dharma Realm. In the Tathāgata's land, all conditioned and unconditioned qualities are comprised within the Pure Dharma Realm and all are the descriptive marks of that Pure Dharma Realm, for here descriptive marks refer both to that which is described (i.e., the Pure Dharma Realm) and to that which describes (i.e., the wisdom mind of mastery). Of these four verses, the first three and a half explain these descriptive marks, while the last half of the fourth verse presents the conclusion.

There are different [opinions] on the interpretation [of these verses]. The first holds that the first half of the first verse is specifically directed to the explanation of the Pure Dharma Realm, while the second half treats mirror wisdom. The first half of the second verse treats equality wisdom, while the second half discusses discernment wisdom. The first half of the third verse explains duty-fulfillment wisdom, while the second half is directed to the accompanying merits supported on these four wisdoms. The first half of the fourth verse explains the differences among the three bodies, which are the completion of these five factors.

A second opinion holds that these verses demonstrate that the Pure Dharma Realm has six descriptive marks that together support all the merits of the buddha realm. They are 1) essence, 2) cause, and 3) result, which are considered as 4) action, 5) associated qualities, and 6) differentiation. The first verse treats the first mark and then each half-verse treats one of the subsequent five marks. The First Half of the

First Verse

The Scripture says: "Suchness in all things is characterized by purification from the two obstacles.

"

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The Commentary explains: According to the first opinion above, this treats the Pure Dharma Realm and means that suchness, manifested through the emptinesses and no-self of all things, is original purity, which is free from the two obstacles [of passion and to knowledge]. Being free from all defilement, it is able to be the support for all good states. Therefore it is termed the Pure Dharma Realm. The phrase "all things" here means all transcendent and worldly, all contaminated and uncontaminated aggregates, spheres, and elements. Suchness is the true nature of all things, the indefectible nature, which is neither identical to nor different from all those things. Although its essence is of one taste only, yet it is many, in virtue of the image-aspect [of sentient beings], and thus one may say that there are two suchnesses, the no-self of the emptiness of personhood and the no-self of the emptiness of things. However, suchness is not actually emptiness or no-self, for it is free from discrimination and severed from fabrication. It is called emptiness and no-self because in meditating on the insights of emptiness and no-self one destroys the clinging to "I" and "mine" that obstructs suchness. One may say there are three suchnesses, good, bad, and morally neutral, for suchness is the true nature of these three states.

One may say that there are four suchnesses, those associated with the three realms and that not so associated, for suchness is the true nature of these four things.

One may say that there are five suchnesses, mind, mental states, unassociated things, material form, and the unconditioned, because suchness is the true nature of these five things.

One may say that there are six suchnesses, the five aggregates of material form, sensation, conceptualization, karmic formations, and consciousness, together with the unconditioned states, [because suchness is the true nature of these six things].

One may say that there are seven suchnesses, [as is explained in the Scripture on the Explication of Underlying Meaning,] the suchness of the flow of transmigration which is the true nature of that flow from the beginningless beginning, the suchness of descriptive marks which is the true nature of all things manifested by emptiness and no-self, the suchness of conscious construction-only which is the true nature of all things as conscious construction-only, the suchness of steadfastness which is the true nature of the 178

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truth of contaminated suffering, the suchness of wrong conduct which is the true nature of the truth of the origin of karmic torment, the suchness of purification which is the true nature of the truth of the cessation [of that torment] and which is good and uncontaminated, and the suchness of right practice which [is the true nature of] all conditioned and unconditioned good states. Or one may say that there are eight suchnesses, [as is explained in the Perfection of Wisdom (Prajñāpāramitā) scriptures,] the suchness of no arising, the suchness of no destruction, the suchness of no annihilation, the suchness of no eternalism, the suchness of no unity, the suchness of no multiplicity, the suchness of no coming, and the suchness of no going, for suchness has been manifested through these eight negations.

Or one may say that there are nine suchnesses, suchness as manifested in the ninefold path which removes the nine obstacles. Or one may say that there are ten suchnesses, suchness as manifested in the severance of the ten ignorances in the course of the ten stages. These are the ten Dharma realms explained in the Summary of the Great Vehicle. 60

In this manner we could multiply the number indefinitely, for all things are different marks of suchness, and yet that suchness is neither one nor many. Discriminative language is entirely unable to explain this. But inasmuch as it is free from illusion and mistake, it is conventionally termed suchness. Inasmuch as it is able to support all good qualities, it is conventionally termed the Pure Dharma Realm. Inasmuch as it has nothing that can be negated, it is conventionally termed ultimate existence. Inasmuch as it has nothing that can be affirmed, it is conventionally termed emptiness and non existence. We can analyze and examine all the idle words of all teachings and, when we have finished, we still cannot fathom it. It is ultimate meaning only, but by convention we call it the limit of reality. This is the content realized by the eminently holy path of nondiscrimination. By convention we call it the truth of ultimate meaning, for such is its explanation.

The phrase "the two obstacles" refers to the obstacle of passion and the obstacle to knowledge. The obstacle of passion is so called because it torments and disperses the body and mind and renders them agitated. The obstacle to knowledge is so called because it covers over the indefectible nature of knowables and causes them not to appear in the mind. The obstacle of passion has as its principal element the belief in self that clings to "I" and "mine, " as

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well as the one hundred and twenty-eight basic passions together with their secondary passions. Both the acts they engender and the results they attain are included [in this obstacle] because they are rooted in passion. The obstacle to knowledge has as its principal element the belief in self that clings to all imagined things, as well as to the mind and all the mental states of ignorance, the love of things, together with affection for malicious thoughts, and so forth. Both the acts they engender and the results they attain are included [in this obstacle], for they are rooted in clinging to things and in ignorance. [There are however two opinions on the question of which consciousnesses have such clinging to things and ignorance.] A first opinion holds that in contaminated minds and mental states, whether good, bad, or morally neutral, in the mind and mental states of those in the lower vehicles, both clinging to things and ignorance are present because in such minds the no-self of things cannot be understood and an image-aspect and insight-aspect similar to [those things and ignorant in their regard] arises.

But a second opinion holds that clinging to things and ignorance are present only in those contaminated minds and mental states that are either bad or neutral, for, as the Treatise on the Stages of Yogic Meditationteaches, "Ignorance is only of two kinds: bad or neutral, that is, defiled or undefiled. "

It does not mention good [states of mind] because it is impossible for that which is not good to be associated with the good mind, since their natures are incompatible.

61

Furthermore, good states of mind must of necessity be associated with the good roots of the absence of delusion. Delusion is ignorance, and it is impossible for both delusion and the absence of delusion to coexist in the same mind, since they are incompatible, just as covetousness and the absence of covetousness or anger and the absence of anger [are incompatible]. And it is impossible for clinging to things [to be present in the good mind] unaccompanied by delusion, for in the absence of ignorance there would be no erroneous clinging at all. It is just as the clinging to a real self must be accompanied by ignorance. Moreover, all good mental states have no illusory clinging. The understanding of no-self which accompanies the good mental states of faith and so forth have insight into the two emptinesses [of self and things] as their principal way of functioning. But it is impossible for clinging to things to 180

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lead to the insight of the emptiness of things because self-clinging does not permit such an insight to arise. Therefore, the good mind, whether contaminated or uncontaminated, is definitely not associated with these two clingings to self and to things, with ignorance, or with desire, because this would contradict the principles of the Dharma. In the maturing, neutral mind and all its mental states (i.e., the container consciousness and the five sense consciousnesses) there is no clinging to things and no ignorance because their power of discrimination is insignificant and they are unable to engender attachment. If they did have such clinging and engendered a belief in real things and a real self, then the container consciousness, having ignorance, could be associated only with the five [universal] mental states [of contact, attention, sensation, conception, and volition], because it would be comprised in both ignorance and wisdom. Furthermore, if clinging to things were present in the container consciousness, it would from moment to moment be annihilated, because it would not be permeable. Then this obstacle to knowledge could not be disciplined [by good permeations]. This constitutes a grave error. There is no question that such is not true in regard to the obstacle of passion, [for it certainly can be disciplined by the permeations of good seeds and practices]. Moreover, [if clinging to things were present in the container consciousness,] then when insight into the emptiness of things first occurred, this consciousness would be severed, since clinging to things is incompatible with the disciplining of the obstacle [to knowledge] and cannot function together with it. And, if it were so [severed], then the other contaminated seeds would have no support and the good states of meditation could not permeate it, for it would not be permeable. One cannot say that [these good states] permeate the pure mind associated with mirror wisdom because that mind is not undefined. Indeed it may not yet have even been attained. Therefore clinging to things is not present in the container consciousness.

[It is objected that] if this be the case, then would not the results of maturations which are present in the other active consciousnesses also be of the same nature, that is, without clinging to things?

[We answer that] clinging to things is not present in the five sense consciousnesses because they have no significant role in discriminating or examining [things]. The Summary of the Great Vehicleteaches that "It is only the 181

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thinking consciousness that is able discriminately to imagine. "62We should

then admit that these five [sense consciousnesses] do not have such discrimination as their content. Since they do not discriminate or gain insight by examining, they cannot imagine a self and, consequently, they cannot imagine any things [in contrast to that self]. Yet it is true that desire, hatred, and so forth, which arise from the imagined self and imagined things of the thinking consciousness, do engender in these five sense consciousnesses movements of desire, anger, and so forth, for those [movements] do not consist in insight. Although these consciousnesses do not have the ability to gain insight, yet they are supported on those states of desire, hatred, and ignorance, that is, by the two obstacles.

Therefore the discriminating and examination of the two clingings are present only in the sixth perceiving and the seventh thinking consciousnesses. If desire, anger, and so forth were not supported by the [deluded] insights [of these two consciousnesses], then such examination would also be absent in the five sense consciousnesses. Therefore the obstacle of passion in all its states of self-clinging is present essentially only in these two consciousnesses when they are bad, defiled, and undefined.

If in the state of no training of the lower vehicles the obstacle to knowledge, which engenders clinging to things, is present in that undefiled and undefined mind, then in that state of no training there would be no mental states that were bad, defiled, or undefined. Thus those in the two vehicles consider this mind to be undefiled [although it has the obstacle to knowledge]. But from the viewpoint of a bodhisattva it is yet impure, and they consider such a mind to be defiled. Thus the obstacle to knowledge is considered as both undefiled and as defiled, for its one essence is seen differently in these two viewpoints.

The obstacle to knowledge is [always] present within the obstacle of passion because it is the support for that obstacle of passion inasmuch as one necessarily imagines a self in clinging to imagined things as real. But, although they are essentially not separate one from the other they do function separately, just as, although the essence of consciousness is one, the functions of that consciousness in apprehending objects is differentiated. From such permeations there arises the seed [of these obstacles], which, while being one in essence, yet has many functions. Although [these obstacles] arise simultaneously,yet 182

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they are severed progressively because the power of the holy path is realized step by step.

[It is asked that] if the obstacle to knowledge is considered by those of the two vehicles to be undefiled and undefined, to which of the undefined categories does it pertain?

[We answer that] it pertains to the category of undefined maturation because it arises from the maturing consciousness.

[It is objected that] if this be so, then what might the categories that are not undefined consist of?

[We answer that] these include all other [undefined] categories, such as the enabling cause [of such undefined states], because the mind of undefined deportment and the other two undefined categories [of consciousness] have no tenacious clinging, are not universal, and in essence do not have the two obstacles.

[It is further asked that] if there is no clinging to things in the good, undefiled, undefined mind [of those in the two vehicles], why are they unable to understand the emptiness of things? If they have no self-clinging, why are they unable to understand the emptiness of birth?

[We answer that] they are unable to understand the emptiness of birth because of the presence of innate self-clinging in their thinking consciousness. They are unable to understand the emptiness of things because of the presence of innate clinging to things in their thinking consciousness. These innate clingings arise as an image-aspect, [which is mistaken for real objective things,] and an insight-aspect, [which is mistaken for a real subjective self]. [The objection continues by asking,] why then do we not simply say that these two aspects [of image and insight] constitute clinging to things? We do not state this because the uncontaminated wisdom of all buddhas and bodhisattvas also has these two aspects.

How then is it that they do not cling to things?

They do not cling because their dependently co-arisen image-aspect and insight-aspect are comprised in the pattern of full perfection. Only if, because of these two aspects, they were to falsely imagine that fixed natures existed external to conscious construction, would we say that they cling [to things]. Therefore the obstacle to knowledge, present in the thinking consciousness, always accompanies the other six consciousnesses in all the triple world. 183

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We are aware that this lengthy argumentation is not directly related to the text [of the Scripture], and so we will end it and return to interpreting the basic text of that Scripture.

The phrase "characterized by purification" means that the basic nature of suchness is pure. It is covered over by those two obstacles, just as pure space seems to become impure because of the obstacles of mists and clouds. But, when one attains the transcendent path wherein suchness is realized and the seeds of these two obstacles are gradually eradicated then, when diamondlike concentration appears, one destroys all the seeds of all obstacles entirely, just as a strong wind blows away mists and clouds, and then one attains the ultimate conversion of support to the Pure Dharma Realm. This is termed "the characteristic of purification" and is the Pure Dharma Realm of the five factors explained above [in the Scripture]. According to the second opinion [on the interpretation of these verses], this verse treats one of the six descriptive marks of the Pure Dharma Realm, that is, the mark of its essence. But the Commentary is the same as that given above.

The Second Half of the

First Verse

The Scripture says: "Its mastery of doctrinal wisdom and in its content are characterized by inexhaustibility.

"

The Commentary explains: According to the first opinion [on the interpretation of these verses], this passage treats the factor of mirror wisdom. The other-dependent, conditioned factor of mirror wisdom is here called doctrinal wisdom. That mirror wisdom has as its content the conditioned pattern of other-dependency because it does manifest images and is not confused about them. The phrase "its content" refers to suchness and is not to be taken as indicating that doctrinal wisdom. Although suchness is beyond words, yet, inasmuch as it is associated with the ability to engender meaning, it is [the content of doctrinal wisdom] without thereby implying any logical contradiction. Because that doctrinal wisdom has as its content [suchness], the text uses the term "its content.

" This does not mean that doctrinal wisdom

is itself the content. Mirror wisdom has as its content the pattern of full perfection that consists of the truth of ultimate meaning, for it exhausts the limits 184

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of transmigration and internally realizes that [full perfection]. This means that mirror wisdom has as its content all the common and individual marks of all things, because its content includes the patterns both of other-dependency (paratantra) and of full perfection (pariniṣpanna). In contrast, the pattern of clinging to the imagined is the illusory thinking of fools and is not included as a wisdom content. Therefore it is not said to be the content [of this wisdom]. As a treatise explains,

"The pattern of clinging to the imagined is the content only of common understanding. The pattern of full perfection is the content only of holy wisdom. The pattern of other-dependency is the content both of common understanding and of holy wisdom.

" The imagined pattern is not

realized by the arhats because it has no reality.

[It is objected that] if this be so, then the wisdom of the arhats does not know everything, for there would be some objects not known to wisdom. [We answer that] the supposition of imagined things as really existing is erroneous. But if one understands that this pattern is not existent, then that [understanding] is not itself merely imagined. The appearance in the mind of really existing essences is comprised in the essenceless pattern of otherdependency, and the truth of suchness is comprised in the essenceless pattern of full perfection. Therefore holy wisdom takes the pattern of the imagined as its content only in the sense that it knows it to be nonexistent. The term "mastery" means that mirror wisdom is endowed with the ten masteries; and its various wondrous functionings are unhindered because it is the completion of the practice of the six perfections. The phrase "characterized by inexhaustibility" means that it exhausts the limits of transmigration because, without cessation or interruption, it constantly perdures. The word "characterized" means that which is characterized (i.e., mirror wisdom as described) and that which so characterizes, (i.e., the mind that functions with this mirror wisdom), for [such descriptive characteristics] show the essence [of a thing]. Therefore this passage treats the mirror wisdom of the five factors.

According to the second opinion, this passage explains one aspect of the essence [of the Pure Dharma Realm]. The four wisdoms, which are the result of awakening, in one aspect constitute the essence. The state of conditioned merit is precisely mirror wisdom which, due to its enabling power, converts the container consciousness away from supporting the heavy dross 185

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[of defilement] and converts it into the pattern of purified other-dependency (paratantra), far removed from all discriminative thinking. Both the content of its understanding and its ability to so understand that content are universally equal and ineffable, for the dependently co-arisen reality nature neither increases nor decreases. Its mode of functioning, which is realized internally, is able to manifest all objects without discrimination. This is what the verse intends when it uses the term doctrinal wisdom.

That state of conditioned merit is [also] equality wisdom which, due to its enabling power, converts the thinking consciousness away from clinging and to the pattern of purified other-dependency. It takes as its content mirror wisdom, the other wisdoms, and the Pure Dharma Realm in universal equality. Because such a mode of functioning is realized internally, it is called wisdom, [that is, the term doctrinal wisdom refers to mirror wisdom and equality wisdom]. The phrase "its content" then refers to the other two wisdoms which, due to their enabling power, convert the other six consciousnesses away from worldly discrimination into the pattern of purified other-dependency. Whether in transcendent [nondiscriminative wisdom] or in [the subsequently attained wisdom] which is both worldly and transcendent, the content subsequently attained is both suchness and doctrinal wisdom, for the pattern of otherdependency is taken as their content. In a nonclinging discrimination, this content appears [in wisdom consciousness] and, by an internal discrimination, [wisdom knows] what is realized and what realizes, [in recognizing its own image- and insight-aspects]. As stated above, because this content is suchness, the verse says "its content.

"

In this fashion the wondrous activity of the four wisdoms is unhindered and therefore the verse says that "it has mastery.

" It is "characterized by inexhaustibility" inasmuch as that constant activity, which exhausts the limits of transmigration, never ceases. [That activity] is called inexhaustible because mirror wisdom and equality wisdom are constant and uninterrupted. Although discernment wisdom and duty-fulfillment wisdom are at times interrupted, yet, because the occasions on which they temporarily come to awareness are limitless, they are also said to be inexhaustible. The term "characterized" here refers to all the descriptive characteristics of the essence [of the Pure Dharma Realm], which arises conditionally, for it is pure other-dependency (paratantra). It is said to be pure because it is indefectible. The term "wisdom" 186

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means that the manifestation of such content consists in the functioning whereby that content is illumined and realized internally in the pattern of full perfection (pariniṣpanna). Because these knowables are able to manifest the essence [of the Pure Dharma Realm], they are said to be its characteristics. The First Half of the

Second Verse

The Scripture says: "Because of the cultivation of suchness in all respects, full perfection is realized.

"

The Commentary explains: According to the first opinion [on the interpretation of these verses], this part of the [second] verse refers to equality wisdom. This means that with the first insight at the stage of joy, one attains nondiscriminative equality wisdom and gains insight into the universal equality of suchness. In the subsequent stages, it is progressively cultivated and becomes ever more purified, until in the stage of awakening one realizes full perfection. This ultimate purity is the realization of the Pure Dharma Realm, the realization that truth and its embodiment are entirely equal. According to the second opinion, this verse refers to the cause [of the Pure Dharma Realm]. This means that in the first stage of joy nondiscriminative wisdom gains an initial insight into that Pure Dharma Realm, and then in the path of insight the three consciousnesses (container, thinking, and perceiving) sever the one hundred and twelve fundamental passions and their secondary passions which must be severed by insight, and destroy part of the undefiled ignorance and the heavy dross of discriminative clinging to things. The seeds of wisdom, which reveal this initial insight into the Pure Dharma Realm, increase from this point on through the stages. In the path of practice this nondiscriminative wisdom gains insight into the other suchnesses of the Dharma realm. In all the other practices of hearing, reflecting, and meditating upon the Dharma, in the wisdoms of intensified practice, in its skillful methods, it progressively cultivates [these seeds]. As appropriate at each stage, [this wisdom] gradually suppresses the sixteen passions and their secondary passions which must be severed through meditation and, again as appropriate at each stage, gradually destroys that undefiled ignorance and that innate clinging to things in all of their aspects. The seeds of this wisdom, which manifest the other [aspects of] the Dharma realm, increase 187

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because of this causal power until in the land of awakening one realizes the full perfection of the Dharma realm and the four wisdoms. The Second Half of the

Second Verse

The Scripture says: "It establishes the two for all sentient beings and brings about inexhaustible results in all respects.

"

The Commentary explains: [According to the first interpretation], this passage refers to discernment wisdom. This means that discernment wisdom is able to enunciate the wondrous Dharma for sentient beings. The phrase "the two" refers to the benefit and happiness it establishes for sentient beings. The phrase "in all respects" refers to all the aspects of the two. They are "inexhaustible" because these two permeate the limit of transmigration and are always active without ceasing. Such is their "result" because this is the result of wisdom. Therefore this passage treats the discernment wisdom of the five factors. According to the second opinion, this verse refers to the result [of the Dharma realm]. This means that the Pure Dharma Realm and the four wisdoms are all able to establish benefit and happiness for sentient beings. They are said to bring about benefit because they cause sentient beings to cultivate the causes of goodness. They bring about happiness because they cause them to attain the result of happiness. They are said to bring about benefit because, in causing them to support goodness, they lead [sentient beings] to avoid evil and to bring about happiness. Again they bring about benefit because they cause them to eradicate their suffering, and they bring about happiness because they cause them to elicit joy. Understand that this is [the result of the Dharma realm] in this world or in any other world, in this world or transcendent to this world. The phrase "in all respects" means that these two have many aspects. They are "inexhaustible" because such results will never come to an end. Indeed all the aspects of these two are inexhaustible because they arise from the Pure Dharma Realm and the four wisdoms. The First Half of the

Third Verse

The Scripture says: "It has the activity of the very skillful methods of the transformations of body, speech, and thought.

"

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The Commentary explains: According to the first opinion, this verse treats duty-fulfillment wisdom. This means that this wisdom is able to engender the transformations of body, speech, and thought. It is "skillful" because it is harmonious and appropriate. It is a "method" because the applications of its means are ceaseless. This is then what is meant by its "activity. " Alternately,

"activity" refers to this wisdom's skillful method whereby it can engender the three transformations of body, speech, and thought. According to the second opinion, this verse treats the action [of the Dharma realm]. This means that the Pure Dharma Realm and the four wondrous wisdoms can engender the three transformed actions of body, speech, and thought, as well as their accompanying skillful methods. Duty-fulfillment wisdom engenders the three actions of body, speech, and thought. Discernment wisdom engenders skillful activity, for it examines which methods would be most appropriate [in given circumstances]. The other two wisdoms and the Pure Dharma Realm engender the activity of skillful methods because they are spontaneously able to relate to all actions as skillful methods. The transformations of the body are three. The first is the transformation of one's own body; for example, the changing of one's own body into that of a universal monarch or the creations of various material forms from former existences. The second is the transformation of the bodies of others; for example, the changing of King Māra into a buddha body or the changing of Śāriputra into the daughter of a god, for in these bodies of others are manifested various kinds of transformed appearances.

63 The third is that not joined to

any body, such as the manifestation of the great earth as the seven-jeweled [palace of the Pure Land], the manifestation of immeasurable buddha bodies, or the emitting of a light to illumine limitless realms. These creations are not joined to any body at all. They manifest transforming action in acting upon the various kinds of sentient beings and nonsentient material forms; for example, a shaking of the earth, an emitting of light, a raising up of a fragrant wind, for such things are done in order to benefit sentient beings. All these are termed the actions of the Buddha in transforming bodies. In a similar fashion the transformations of speech are three. The first is that of one's own body, for the Buddha, by transforming his own body, does manifest a Brahmā voice and universally addresses himself to unlimited world-realms in various kinds of speaking. The second is that of the bodies 325a

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of others, for he causes word-hearers and his great sons to proclaim the deep Dharma of the Great Vehicle through the Brahmā voice of the Buddha. It is thus that word-hearers and all bodhisattvas speak, for previously they were incapable of [enunciating] such a deeply wondrous Dharma. Their ability is created by the Tathāgata's transforming activity and not through their own power. The third is that not joined to any body, such as the creations of various mountains, seas, grasses, trees, and so forth, even of empty space, which emit voices and enunciate the great Dharma. All these are termed the action of the Buddha's transformation of speech.

64

The transformation of thought is of only two kinds. The first is that of one's own body, which consists in the transformation of various images in the mind and mental states of one's own mind. The second is that of the bodies of others, which means that one causes various images to appear in the mind and mental states of others. These are only images, but they do appear as if they have been elicited from the insight-aspect of the minds of those beings. According to one opinion, that which is called the transformation of one's own thought is that which in virtue of meditation leads to the understanding in one's own mind of Dharma beyond one's own ability [to understand]. That which is termed the transformation of the thought of others consists in the exercise of an assisting activity upon sentient beings so that the dull-witted may understand the deep, subtle Dharma and so that the forgetful may attain correct recollection.

[It is objected that] thought cannot be so transformed because it has no material form. A treatise explains,

"Because thought has no material form,

it cannot be transformed.

" Again it is taught,

"The transformation body is

without mind and mental states.

"

[We answer that] these texts refer to the concentration powers of those in the lower vehicles and common worldlings, which is slight and incapable of manifesting things without an [already given] material form. The inconceivable concentration of all buddhas and bodhisattvas is entirely capable of creating and manifesting [such things without any preexisting material form]. Otherwise, how could the Tathāgata manifest desire, hatred, and so forth? How could word-hearers and animals know the thought of the Tathāgata? How could this Scripture teach that he creates immeasurable kinds [of transformation bodies] and causes them to be conscious? How could it teach 190

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that he creates the activity of thinking? How could it teach that he has otherdependent mind? All these created material forms have the same effect [on the senses of beings] as do real material forms, but inasmuch as these images appear in the mind through the modification of the senses, they do not actually operate in the same way as real material forms. Furthermore, it was for the sake of lower kinds [of beings] that the [Buddha] made those statements [in the texts cited above in the objection].

[The objection continues by stating that] if this be so, then why does he not transform the unconscious gods and cause images to appear in their minds? [We answer that] these unconscious beings already have the imageaspect in their minds and mental states, [although it is dormant]. Why would he again cause such images to arise in their minds and make them conscious? When images appear, they do become sentient and are no longer reckoned among the unconscious. Therefore the transformations of thought are of only the two kinds explained above.

Discernment wisdom is able to examine and understand the lands of recollective formulae and concentrations. It is able to diagnose the basic lineages and desires of sentient beings and enunciate the medicine of the wondrous Dharma. Thus it is said to be "skillful.

" The other three wisdoms (duty-fulfillment,

equality, and mirror wisdoms) and the Pure Dharma Realm, as well as all their qualities, are the basic support for the engendering of these benefits for sentient beings. Therefore this verse speaks of an "activity of methods. "

The Second Half of the

Third Verse

The Scripture says: "It is fully endowed with the two limitless doors of concentration and recollective formulae. "

The Commentary explains: According to the first interpretation, this verse treats the accompanying merits supported by the four wisdoms. According to the second interpretation, it refers to the associated qualities [of the Dharma realm].

"Concentration" refers to the eighty-four thousand concentrations, while "recollective formulae" refer to the eighty-four thousand recollective formulae. They are called "doors" because they engender all conditioned merits and all uncontaminated states, and bring about benefit for sentient beings through the 191

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supernatural powers they call forth. These "two are limitless" because of their two adornments of merit and wisdom. They are "limitless" because their varieties consist of the eighty-four thousand merits and wisdoms, or because they are perfected through the practice of meditation for immeasurable eons. The first five [of the ten] perfections are termed merit, while the last five are termed wisdom. Or, as appropriate to the nature of each, they are all accompanied and endowed with these two [aspects of merit and wisdom]. Each of the four wisdoms is endowed and always associated with these two adorned doors [of concentration and recollective formulae].

The verse says that "it is fully endowed" because they also have the Pure Dharma Realm as their support, since [concentrations and recollective formulae] are not apart from the Pure Dharma Realm.

The First Half of the

Fourth Verse

The Scripture says: "It displays the differentiations of essence, enjoyment of Dharma, and transformation.

"

The Commentary explains: According to the first interpretation, this verse refers to the differentiation of the three bodies, which is the perfection of the five factors.

According to the second interpretation, it refers to the differentiation [of the Dharma realm]. Although the Pure Dharma Realm, which is the basic support for all tathāgatas, is undifferentiated, yet, because of the evolutions of the various marks of the three bodies, the verse uses the term "differentiations" [in its regard]. The term "essence" means that the essence of the Tathāgata's first body of his own essence is eternal and unchanging, and thus is called the essence. It is also called the Dharma body because it is the support for all the [buddha] qualities, such as the fearlessnesses, the powers, and so forth. The "enjoyment of Dharma" means that the next enjoyment body is able to enjoy various kinds of great doctrines both for itself and for others. The term "transformation" means that the transformation body is able to manifest various kinds of creations because he desires to benefit and gladden sentient beings. The term "body" here means essence, basis, an accumulation of various qualities. This is the general interpretation of the meaning of the three bodies. 192

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Moreover, the Dharma body is characterized by suchness as the ultimate conversion. It is the support for the equality of all buddha qualities, and it is able to engender all masterful activity which becomes revealed in the increase of stainless doctrines. It is the essence of the equality of all tathāgatas. It is subtle, wondrous, and difficult to fathom. It destroys all discrimination and abolishes all fabrication. Thus a scripture teaches,

"The Dharma body of all

buddhas is not associated with reflective thinking and is not an object for reflection. It surpasses all reflective thinking and fabrication. "

The enjoyment body is characterized by the fullness of all merit. It is the accumulated completion of all buddha qualities. It is thus able to engender all masterful activity, which is elicited from the increase of all stainless doctrines. The essence of each tathāgata is subtle, wondrous, and difficult to fathom. These [enjoyment bodies] dwell in Pure Lands, and their spontaneity is profound. They never come to an end, and each experiences the joy of the Dharma. They manifest various forms and enunciate various doctrines in order to cause the great bodhisattvas also to experience such joy in the Dharma. The transformation body is characterized by the fullness of all supernatural creations. It is the accumulated completion of all transforming activity. It manifests all masterful activity, which is elicited from the increase of all stainless doctrines. Such transforming activity of each tathāgata is subtle, wondrous, and difficult to fathom. These [transformation bodies] dwell in this world, manifest various forms, and enunciate various doctrines. They mature the multitude of lower bodhisattvas, those in the two vehicles, and common worldlings, and cause them respectively to enter that great land, to transcend the triple world, and to be delivered from evil destinies. This is the general interpretation of the activity that characterizes the three bodies.

193