T1585 Three Texts on Consciousness Only

Chapter IX

Birth and Death and

the Three Habit Energies

Even though internal consciousness exists, still there are no external conditions, so what is the basis for the continuity of birth and death (samsara) among sentient beings? [Vasubandhu's] verses say,

The habit energy of various actions

Together with the habit energy of the two graspings, When prior retribution is exhausted,

Subsequently produce other retribution.

The Treatise says that various actions (karma) means meritorious, unmeritorious, and unchanging, which is to say, impure good and bad volitional action. The name action also applies to the retinue of action [i.e., the five aggregates], because they also summon and provide the result that is retribution. Even though [action] ceases immediately as soon as it occurs and cannot be admitted as having the ability to summon future results of retribution, yet it perfumes root consciousness and generates its own powers, and these powers are called habit energy.They are the "vapors" of deeds created by perfuming. Past and present action are excluded, and for that reason [the verses] speak of habit energy. This habit energy develops in a continuous series up to the time it becomes mature and summons the result that is retribution. This indicates the supreme dominant condition of the future result. The grasping of the seen [part of consciousness] and the seeing [part], names and form, mind and mental activities, and root 263

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and branches [as self and dharmas] is all categorized as the two graspings. The energies in root consciousness that have been perfumed [by the two graspings] and that can immediately produce those [same two graspings] are called habit energy of the two graspings. This indicates that they are seeds in the capacity of conditions as cause for future mind and its associates as results as retribution, together with means that the seeds of action together with the seeds of the two graspings, as remote and immediate [conditions respectively,] assist each other [to produce the result]. Because of the obviousness of action summoning birth, the verse mentions it first.

Prior retribution means results as retribution for actions in previous lives. Other retribution means results as retribution for action in later lives. Though the seeds of the two graspings experience results endlessly, still the habit energy of action experiences results and is then exhausted. The result as retribution is difficult to summon due to its difference in nature, but the similar and dominant [results] are easy to instigate, due to their being of the same nature [as their cause].

As a consequence of the maturity of the seeds of action, etc., that instigate other lives, when the enjoyment of results of previous retribution is exhausted, [the mature seeds] subsequently produce other results as retribution. Consequently, the wheel of birth and death is unending, so why imagine external conditions in order for there to be a continuous series [of lives]? The meaning of the above [verses] is that the turning of the wheel due to action and the two graspings does not occur apart from consciousness, because [cause and result] are by nature dharmas of mind and mental activities.

Next [there is another interpretation] that the continuous series of births and deaths is due to various habit energies (vasana), which are, in general, of three kinds. The first is habit energy of names and expressions, that is, the separate, immediate seeds of each conditioned dharma. Names and expressions are of two kinds. The first is names and expressions that express meaning, which is 264

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to say, different sounds that express meaning. The second kind is names and expressions that reveal objects, which is to say, mind and mental activities that perceive objects. The seeds that are created by perfuming through the two [kinds of] names and expressions constitute separate conditions as cause for each conditioned dharma.

The second [kind of habit energy] is habit energy of grasping a self (atma-graha), that is, the seeds of a false grasping of "I" and "mine." Grasping a self is of two kinds. The first is an innate grasping of a self, which is to say, the grasping of a "self" and a "mine" that is to be eliminated by [the path of] cultivation. The second kind is the grasping of a self through imagination, which is to say, the grasping of a "self" and a "mine" that is to be eliminated by [the path of] insight. Seeds created by perfuming through the two kinds of grasping of a self cause the distinction of self and others among sentient beings, etc.

The third [kind of habit energy] is the habit energy of the cause of existence (bhava-vasana), that is, the seeds of action that summon retribution in the three realms. The cause of existence is twofold. The first is impure good [action], which is to say, action that is capable of summoning pleasurable results. The second consists of various nongood [actions], which is to say, actions that are capable of summoning nonpleasurable results. The seeds that are created by perfuming in accordance with the two [kinds of] causes of existence cause the difference between good and evil destinies as results as retribution.

You should understand that the habit energies of grasping a self and the cause of existence are dominant conditions for different results. When the Verses speak of habit energy, this should be understood to mean the habit energy of the cause of existence. The words habit energy of the two graspings in the verse should be understood as the habit energies of the two [kinds of seeds] of grasping a self and names and expressions. All are referred to as "graspings" because they are created by perfuming from grasping an "I" and "mine" and from grasping names and expressions. The 265

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meaning of other passages such as together with are as previously explained.

Next, [there is another interpretation] that the continuous series of births and deaths is a result of passions, actions (karma), and suffering (duhkha). "Passions" are the passions [lit. "afflictions"] that produce action and nourish birth. "Actions" are various actions that are capable of summoning subsequent existences. "Suffering" is the mass of suffering attracted and generated by action. The seeds of passions, actions, and suffering are all called "habit energy." The first two habit energies [of passions and actions] are dominant conditions for the suffering of birth and death, because they help produce suffering. The third habit energy [of suffering] is capable of acting as the condition as cause for birth and death, because it immediately produces suffering. The three habit energies of the verses should be understood accordingly. Passions and suffering are called "graspings" because they are [respectively] the grasper and the grasped. "Grasping" has the meaning of "attachment," so action is not so named. The meaning of other passages such as together with are as previously explained. It should be understood that these passions, actions, and suffering are wholly included in the twelve members of existence; i.e., from ignorance up through birth and death, as explained at length in the treatise.

1. The Twelve Members of Conditioned Arising

The twelve members (anga) can be reduced to four. The first are those members that project (aksepaka), that is, ignorance and the karmic forces (samskara), because they are able to project the seeds of the five results consisting of consciousness, etc. Of these, ignorance is considered to be only that which can give rise to good and bad action that directly summons subsequent lives. "Karmic forces" is the name given to those that are produced by that [ignorance]. Consequently, none of the actions [whose results] are experienced in the present life nor those actions that aid in [the generation of] future [recompense] are this member, karmic forces. 266

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The second [kind] consists of that which is projected (aksipta), that is, the seeds in root consciousness that immediately generate future results as retribution, which include the seeds of consciousness, etc., because they are projected and produced by the former two members. Here, "seeds of consciousness" refers to the cause of root consciousness. The remaining causes, excluding the last three causes, are all categorized as seeds of name-and-form, and the last three causes are the last three [kinds of] seeds, such as the sequence of name [and form].

Or, the seeds of name-and-form generally indicate five causes, and the other four [kinds of seeds] are established according to their predominance. The six sense bases (sad-ayatana) and consciousness (vijnana) refer generally to the six consciousnesses and specifically to the mental sense field (mano-dhatu) respectively. The Abhidharmasamuccaya says that consciousness also projects, because the seeds of action in consciousness are named "consciousness member" (vijnana-anga) and because the seeds of consciousness as retribution are categorized as name-and-form. A scripture says that the member of consciousness is both the projecting and the projected, because both seeds of action and seeds of consciousness are called "consciousness," and because consciousness is the support of name-and-form and not categorized as name-andform. Even though the perfuming and production through action as a result of the five seeds of consciousness, etc., is really simultaneous, still due to their different characteristics as ruler [in the case of consciousness] and retinue [in the case of name-and-form, six sense bases, contact, and feeling], general and specific [respectively], superior and inferior, and cause and result, some holy teachings say hypothetically that there is a sequence [instead of simultaneity]. Or it is said that there is a sequence because there is a sequence in their future actual state. As a consequence of this, it is said that consciousnesses, etc., are actually active, because then they are causes [as seeds], they are definitely devoid of the meaning of actual activity. Moreover, as a consequence of this, it 267

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is said that engendering and projecting are simultaneous, because the occasions when [the seeds] are nourished or not nourished are not simultaneous.

The third [kind of member] is that which engenders (janaka), that is, thirst (trsna), grasping (upadana), and becoming (bhava), because they directly engender future birth, old age, and death. That is, in dependence on the delusion of being confused about internal results as retribution, actions in the form of conditions are produced that are able to summon subsequent lives at once, and the seeds of the five results are projected and immediately generate the state of birth and death of future lives. Again, due to the delusion of being confused about external dominant results [i.e., objects] and conditioned by experience of the external realm, thirst is produced, and conditioned by thirst the four [kinds of] grasping, such as [grasping of] desire, are born. Thirst and grasping combine and nourish the seeds of action that project, along with the projected causes, to be renamed "becoming, " because together they are able to have immediate results in the form of subsequent lives.

There is a source that just says that the seeds of action are called "becoming, " because they can directly instigate the result as retribution. There is another source that just says that the five seeds [of the five members beginning with consciousness] are named "becoming," because they immediately generate seeds of future consciousness, etc.

The fourth [kind of member] consists of those that are engendered (janya), that is, birth (jati) and old age and death (jaramarana), because they are directly engendered by thirst, grasping, and becoming. That is, everything from the intermediate existence (antara-bhava) up to the basic existence, as long as there is no deterioration, is called "birth." Old age is the general name for the state of deterioration, and the name "death" is given to the deterioration of the body and the end of life.

Old age does not definitely exist, so why is it attached to death to form a member? Why is illness not a member? Because it is not 268

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universal or necessary [for causing rebirth]. Even though old age is not necessary, it is universal, and for that reason it constitutes a member, because, with the exception of premature death, [all beings in] the various realms, destinies, and forms of birth have decaying forces.

Name-and-form are not universal. Why does it constitute a member? It is a member because it is necessary, because those born from wombs, eggs, and moisture must have name-and-form as long as their six sense bases are incomplete. Also, the member of name-and-form is universal. Even though beings in [the realm of] form and those who are miraculously born have the five [sense] organs when they first experience birth, still [the organs] do not yet function, and so at that time, they are not called "six sense bases." Even though [beings] definitely have the mental faculty when first born in the formless realm, still it does not perceive clearly, so it is not called a "mental sense base." As a consequence of this, the [Yogacarabhumi] Sastra says, "The twelve members all exist in part in the two upper realms."

Thirst does not exist universally. Why does it separately constitute a member? Because the one born in an evil destiny does not thirst for it. It is necessary, and for that reason it separately constitutes a member, because one born in good destinies who does not seek nonexistence definitely has thirst, and because even though the nonreturners do not have the occurrence of the thirst that nourishes rebirth, still just as they [still] grasp, they definitely have the seeds [of thirst]. Also, thirst is universal, because those born in the evil destinies still have thirst for their present selves and for objects. Due to their not having thirst that seeks a body in the evil destinies, it is said by the scriptures that [thirst] does not exist, but it is not completely nonexistent.

What is the reason for establishing birth and old age as that which is engendered and separately establishing the five members of consciousness, etc., as that which is projected? Because in the causal state, specific characteristics are difficult to know, the five members [of consciousness, etc.] are separately established on 269

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the basis of their future results. That is, at the time of the first appearance of consciousness at rebirth, the characteristics of causal consciousness are manifest. Next, the organs are still incomplete and the characteristics of name-and-form grow. Next, when the organs are complete, the six sense bases are clear and thriving. As a consequence, contact appears, and because of contact, feeling occurs, and at that time it is said that the result of feeling is completed. On the basis of the states of result, causes are established as being five in number.

Because the distinct characteristics of the states of result are easy to understand, the two members [of birth and old age and death] are established generally in order to indicate the three [kinds of suffering]. However, when the result that is projected is in the future, it is said to be birth and old age and death in order to generate disgust. When it is in the present, it is said to be the five [members] of consciousness, etc., in order to bring about a clear understanding of the generation of the characteristics of the state. What is the reason for generally establishing ignorance for the production of action and separately establishing thirst and grasping for the state of nourishing action? Even though various passions are capable of producing and nourishing, still the power of ignorance is predominant in the state of producing action, because it has eleven particularities, such as its objects, etc., as extensively discussed in the scriptures. Regarding the state of nourishing action, the power of thirst is especially predominant, because it is said that thirst, like water, can enrich.

In order for becoming to sprout, it must be watered repeatedly, and the two members of thirst and grasping are distinguished on the basis of the preliminary and subsequent parts [of the watering process]. The one [cause of action] of ignorance is established; then there is no meaning of production through repetition. Even though all passions are included in the member of grasping, still thirst is predominant in nourishing, and [grasping] is said to be the intensification of thirst.

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stages, but some karmic forces that are produced are supported by the ignorance of another [stage], just as the inferior ignorance produces the karmic forces of a superior stage. If it were otherwise, when one first subdued the impurity of a lower stage, the superior satnadhi that had arisen would not be the member of the karmic forces, because the ignorance of that stage had not yet arisen. When one is born in a lower stage from an upper one, or vice versa, on the basis of what feeling does one generate the member of thirst? That thirst is based on the feeling of the future stage of birth, whether actual or as seeds, which does not conflict with reason. These twelve members—the ten causes and two results—are not necessarily of the same period. Of the [ten] causes, the first seven, along with thirst, grasping, and becoming, are sometimes of different [periods] and sometimes of the same. They are necessarily of the same period in the case of [the last] two, the [middle] three, and the [first] seven. In this way, a single repetition of cause and result in the twelve [members] sufficiently shows the turning of the wheel [of death and rebirth] and avoids annihilationism and eternalism. There is really no need to devise a double repetition [as the Small Vehicle does], or else one would have to go beyond those [two] and they would be extended endlessly [in infinite regress].

2. Related Topics

On the topic of the differences of meanings of the twelve members, nine are real and three are fictional, because the combined nourished six members [i.e., ignorance and the five beginning with consciousness] are becoming, and the five beginning with consciousness in the three states [of origination, change, and cessation] are separately named "birth," etc.

Five are single entities; that is, the five of ignorance, consciousness, contact, feeling, and thirst. The others are not single [but are composites].

Three are defiled only, because they are passions by nature, and seven are nondefiled only, because they are results as retribution. 271

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Because defilement may occur in seven states, it is said hypothetically that they are both [defiled and nondefiled]. The rest are of both kinds.

Ignorance, thirst, and grasping are said to be characterized by solitariness, because they are not mixed with characteristics of other members. The remainder are characterized by mixture. Six are nonmaterial only; that is, ignorance, consciousness contact, feeling, thirst, and grasping. The others are both. All are categorized as impure and conditioned only, because pure and unconditioned [dharmas] are not members. Ignorance, thirst, and grasping are not good and defiled and nondetermined only. Karmic forces are good and bad only. Becoming is both good and bad, undefiled and nondetermined. The other seven are only nondefiled and nondetermined, and during the seven states, good or defiled [dharmas] also occur.

Even though all [members] are common to the three realms, still some are in part and some are wholly.

The member that is karmic forces of a superior stage is capable of subduing that of a lower stage, which is to say, the six kinds of mode of activity consisting of coarseness, suffering, etc., because there is a search for birth in the superior [stages] and a generation of that [member].

None [of the members] is generated by those who are learners or post-learners. Impure good actions performed by the saints are conditioned by special knowledge (vidya) and are opposed to the member of becoming, and for that reason they are not categorized as the member of becoming. Consequently, you should understand that the saints necessarily do not perform or summon actions [leading to] subsequent lives, because they do not delusively seek the results of suffering in subsequent lives. [Nonreturners] assist old actions of the lower [stages] via mixed cultivation of the trance states (dhyana) and [consequently] are born in the [celestial realms of the] Pure Abodes, etc., so there is no conflict with reason. There is an interpretation that ignorance is eliminated only by [the path of] insight, because one must be confused about the [four] truths in order for karmic forces to be produced, and because 272

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the saints do not perform actions [leading to] subsequent lives. The two members of thirst and grasping are eliminated only by [the path of] cultivation, because craving and seeking future lives nourishes becoming, and because the nine forms of death consciousness are accompanied by innate thirst. The remaining nine [members] are eliminated by [the paths of] both insight and cultivation. There is an interpretation that all [members] are eliminated by the two [paths], because the [Yogacarabhumi] Sastra says, "[He with] the result called 'Entering the Stream' (srota-apanna) has already eliminated all causes of becoming in part but not wholly." If [the cause] of ignorance is eliminated only by insight, why is it said that he has not wholly eliminated it? If the [causes that are] thirst and grasping are eliminated only by cultivation, why is it said that he has eliminated all causes in part? Also, it is said that all passions of all realms are capable of binding birth. Only passions generated by imagination (vikalpa) are able to elicit karmic forces [leading to] going to evil destinies. [The Yogacarabhumi] does not say that [passions] that nourish birth are eliminated only by cultivation and that karmic forces that summon subsequent lives are all produced by [passions] that are to be eliminated by insight. Consequently, you should understand that the three members of ignorance, thirst, and grasping are eliminated by both insight and cultivation.

However, the member of ignorance, which principally provokes the karmic forces, is to be eliminated by [the path of] insight, and as an assisting element it is not limited [to that elimination]. The two members of thirst and grasping, as principally nourishing birth, are to be eliminated only by [the path of] cultivation, and as assisting elements they are not limited [to that elimination]. Also, the self-nature of defiled dharmas must be eliminated, because when the antidote [of pure dharmas] is generated, they are eternally eliminated. None of the impure, nondefiled dharmas is to be eliminated in its self-nature, because it does not contradict the path. However, there are two interpretations that say that they are eliminated. The first is because of the elimination of bonds, that is, the elimination of passions that have [these dharmas] as objects and 273

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that are mixed with them. The second is because of nongeneration that is, eliminating the supports and causing their eternal nongeneration. On the basis of the elimination by separation from bonds it is said that impure good and nondefiled and nondetermined [dharmas] are eliminated by cultivation only. On the basis of elimination by nongeneration, it is said that the evil destinies, mindless samadhi, etc., are eliminated by insight only. Regarding the statement that the twelve members are eliminated by both [paths], this should be understood as is appropriate in the above eliminations. Ten [members] are accompanied by happiness and indifference, because feeling is not associated with [the member of] feeling, and for the most part there is no happiness or adventitious indifference in states of old age and death. Eleven [members] are accompanied by suffering, because they do not accompany feeling. Eleven [members] are categorized as partially the suffering of deterioration (parinama-duhkha), but old age and death is not said to be, because in that state there is no feeling of pleasure for the most part, and deterioration is based on happiness. Twelve [members] are categorized as partially the suffering of suffering (duhkhaduhkhata), because in all members there is a feeling of suffering. Twelve are categorized as totally the suffering of the karmic forces (samskara-duhkha), because all impure dharmas are totally the suffering of the karmic forces. Eleven are in part [categorized as the latter] due to indifference, excluding the member of old age and death, as was said of the suffering of deterioration. Such is the true interpretation. What was said by various holy teachings is not definite due to the addition of characteristics [of the members]. All [members] are categorized as the truth of suffering, because they are by nature the aggregates that are grasped. Five are also categorized as the truth of the origin [of suffering], because they are by nature actions or passions.

The various members definitely are dominant [conditions] for each other. The remaining three conditions may or may not be and are not fixed. According to scripture, there is only one [condition], due to its definiteness. There is the meaning of condition as cause in the relation of thirst to grasping and of becoming to birth. 274

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When it is said that the member of consciousness [consists of] the seeds of action, the karmic forces are a condition as cause for consciousness. The remaining members are devoid of the meaning of condition as cause between them.

Still, as for the Abhidharmasamuccaya saying that ignorance is a condition as cause for the karmic forces, this is said on the basis of habit energy from action at the time of ignorance. Because it accompanies ignorance, it is said hypothetically that it is ignorance, but in reality it is the seeds of karmic forces. As for the Yogacarabhumi Sastra saying that the various members are not conditions as cause among themselves, this is said on the basis of actual thirst and grasping being only action.

The other two conditions [immediately antecedent condition (,samanantara-pratyaya) and condition in the form of an object (ialambana-pratyaya)] exist between ignorance and the karmic forces, thirst and grasping, and birth and old age and death. Becoming is not a similar and immediately antecedent condition for birth but is its condition as object, and feeling is not the similar and immediately antecedent condition for thirst but is its condition as object. The remaining members are neither [of the latter two conditions] among themselves.

This is the true explanation of conditioned arising on the basis of direct succession [of the twelve members], their natural order, and their nonmixture. When we consider them as conditions among themselves in a different manner, they become indefinite. The wise should consider them in accordance with reason. Regarding the three of passion, action, and suffering including the twelve [members], ignorance, thirst, and grasping are categorized as passion. Karmic forces and a part of becoming are categorized as action. [The remaining] seven and a part of becoming are categorized as suffering. Some sources say that action completely includes becoming, and it should be understood that this is based on the becoming of action. Some sources say that consciousness is categorized as action. This is said because the seeds of action are the consciousness member. As for the name, "suffering" being given to only those [members] that are summoned by passions and 275

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action, this is because they are categorized as the truth of suffering and the claim is made in order to induce disgust. As a result of passion, action, and suffering being the twelve members, they are able to cause the continuous series of births and deaths. Next, the continuous series of births and deaths result from internal causes and conditions and do not require external conditions Therefore there is only consciousness. "Cause" means impure and pure actions. These are said to be causes because they directly instigate birth and death. "Conditions" means the two obstacles consisting of the obstacle of the passions and the obstacle to that which is to be known. These are said to be conditions because they assist in instigating birth and death. What is the reason for this?

Birth and death are of two kinds. The first is limited birth and death (pariccheda-jara-marana), that is, coarse results as retribution among the three realms instigated by various impure good and bad actions and assisted by the power of the condition that is the obstacle of the passions. It is named "limited birth and death" because the longevity of body and life is definitely limited in accordance with the power of causes and conditions.

The second is birth and death by inconceivable transformation (parinamiki-jara-marana), that is, specially powerful and subtle results as retribution that are instigated by pure, discriminating action, assisted by the power of the condition that is the obstacle to that which is to be known. It is named "transformation" because due to the power of compassionate vows, transformed bodies and lives are devoid of specific limitations. It is called "inconceivable" because its marvellous functioning, directly assisted and instigated by pure samadhi and vows, is impossible to fathom. Alternately, [this last body] is named "body made of mind" [manomaya-kaya], because it is created to conform to the vows of mind. A scripture says, "Just as, with grasping as condition and impure actions as cause, one who is bound to rebirth is born in the three [realms of] existence, so, with repeated stages of ignorance as condition and pure actions as cause, there are arhats, pratyekabuddhas, and bodhisattvas who have obtained mastery who produce three kinds of body made of mind. "

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It is also called a "transformation body" (nirmana-kaya), because the power of pure samadhi turns it into something different from the original [body], resembling a [magical] transformation. A treatise says, "How can disciples who are post-learners (asaiksasravaka) who have [by definition] forever terminated subsequent lives realize the supreme bodhil They achieve the supreme bodhi with a transformation body, not with a body that is the retribution of action. " Therefore there is no conflict with reason. If the obstacle to that which is to be known, by assisting pure action, is able to instigate birth and death, those of the two vehicles of a fixed class (gotra) must never eternally enter nirvana without remainder, because they are like ordinary beings detained by passion [because they retain the obstacle to that which is to be known]. [Also,] how can the truth of the path really instigate suffering? [We reply,] who says that it really instigates it? [It is asked,] in that case, how [can you speak of it as instigating]? [We reply,] pure samadhi and vows assisting impure action cause the results that are obtained to continue in a series for a long time and develop and increase in power, and this is conventionally referred to as "instigating." In this way, at the time [impure acts] instigate [results,] it is a result of the assisting power of the condition of the obstacle to that which is to be known assisting them. [Actions] alone cannot instigate them. However [in reply to the first question], the obstacle to that which is to be known does not obstruct liberation, because it is devoid of the function of being able to produce actions and nourish birth.

What function is performed by assisting the instigation of birth and death [by the bodhisattva]? It is in order to realize bodhi for oneself and to benefit and give happiness to others. That is, pratyekabuddhas and disciples of unfixed class, and bodhisattvas of great vows who have obtained mastery, have already eliminated or subdued the obstacle of the passions, and therefore it is not possible for them to receive again a future limited body. Fearful of wasting the long time they cultivated bodhisattva practices, they thereupon use the power of vows and pure, superior samadhi, just as the life-prolonging dharmas [of arhats] are the cause of 277

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preserving their present bodies, and prevent the results from being terminated for a long time. In this way, over and over, their samadhi and vows assist them up to the time of the realization of supreme bodhi.

Again [it is asked,] why must [saints] depend on the assistance of the obstacle to that which is to be known? Since they have not yet perfectly realized the great compassion (maha-karuna) of imageless knowledge, if they did not grasp bodhi and sentient beings as really existing, they would not generate an intense compassion and vows. Also, the obstacle to that which is to be known obstructs great bodhi, so they preserve their bodies and endure for a long time in order to eliminate [the obstacle]. Also, the obstacle to that which is to be known is the support of impure [dharmas]. If this obstacle did not exist, that [support] would definitely be nonexistent, and for that reason it is a great assisting power for the preservation of life.

The preserved body that is assisted by impure vows and samadhi is categorized as a limited body, because it is an object of knowledge on the part of [the saints of] the two vehicles and ordinary beings. That which is assisted by pure samadhi and vows is categorized as a transformation body, because it is not an object [for the two vehicles, etc.]. Consequently, it should be understood that birth and death through transformation is by nature categorized as the impure result of retribution and the dominant result of pure actions. When it is said in certain holy teachings that [this result] is pure and transcends the three realms, they speak with reference to its assisting cause.

The expression habit energy of various actions in the verses [of Vasubandhu] refers to the two [kinds of] seeds of action referred to earlier. Habit energy of the two graspings refers to the seeds of the two obstacles referred to earlier, because both are grasping. The meaning of the other passages such as together with is as explained earlier. Even though there is no limitation in birth and death of transformation, one retribution is exhausted and another is born in succession. Still there is evolution from a former 278

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to a subsequent [life] by means of repeated assistance [in the form 0f good actions], and there is an end to the prior and the birth of the subsequent [life].

Even though the continuous series of births and deaths is also a result of actual [dharmas], still there is no doubt that the seeds exist, so the verses speak of them in a partial manner. Alternately, [the verses] do not mention actual [dharmas] in order to show that none of the true causes and results of retribution are separate from root consciousness. Actual [dharmas] are the cause of retribution but do not occur with the results, because the evolving consciousnesses [or actual dharmas] are interrupted and are not retribution. The turning of the wheel of birth and death through former, present, and future times does not require external conditions, since it results from internal consciousness.

It should be understood that it is the same for the continuous series of pure dharmas. That is, from beginningless time there have existed pure seeds supported by root consciousness, and as a result of being perfumed and produced over and over by the evolving consciousness, etc., they gradually increase in strength right up to the time of the final achievement of Buddhahood. Having been transformed by the abandonment of the original impure seeds in consciousness and having been transformed by the acquisition of newly originating pure seeds and consciousness, and bearing the seeds of all merits, [the consciousness of a Buddha,] as a result of the power of the original vows, generates marvellous functioning eternally, continuing endlessly.

As a result of this, you should know that there is only internal consciousness.

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The Three Natures

If there is only consciousness, why did the World-Honored One say in place after place in the scriptures that there are three natures (itrisvabhava)? You should know that the three natures are also not separate from consciousness. Why? The verses [of asubandhu] say, Because of whatever imagination, Such-and-such a thing is imagined. The imagined nature

Does not exist.

The nature that is dependent on others Is discrimination born of conditions. The perfected is the eternal privation Of THIS [DEPENDENT] NATURE FROM THAT FORMER [IMAGINED NATURE],

Therefore, this and the dependent on others Are neither different nor nondifferent, Like the nature of impermanence, etc. One not perceived,the other is not perceived. [According to Nanda,] the Treatise says that it is called imagination [lit. "universal conjecture"] because it conjectures comprehensively. Being of various and numerous kinds, [the verses] say whatever. That is, it imagines comprehensively and falsely imagines. As a result of whatever false imaginations, it imagines such and such imagined things; that is, various natures of aggregates, sense bases, and sense fields, etc., that are falsely grasped as selves or dharmas. These various falsely grasped natures are all given the general name of "imagined nature" (parikalpita-svabhava). 281

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Such natures are absolutely nonexistent, because they cannot be found through a minute investigation of either scripture or reason Alternately, [according to Dharmapala], the first quarter of the [first] verse shows the consciousness that imagines, and the second quarter shows the things that are imagined. The last half [of the first verse] then proceeds to state that the nature that is imagined, whether as a self or as dharmas, is nonexistent, because it has already been explained extensively that it cannot be found What is the nature of that which imagines? There is an interpretation [by Sthiramati] that all eight consciousnesses and their mental activities categorized as impure are able to imagine [for the following reasons]: because they are by nature false imagination; they all appear resembling the grasped and the grasper; and it is said that the alaya [consciousness] has as its objects the falsely grasped seeds of the imagined nature.

There is an interpretation [by Dharmapala] that the classes of the sixth and seventh consciousness grasp selves and dharmas and can imagine [for the following reasons]: because it is only said that mental consciousness can imagine; [both] mind [manas] and mental consciousness are referred to as "mental consciousness"; conjecture and discrimination can imagine, the grasping of selves and dharmas is necessarily discernment [which is absent in the store consciousness]; the twofold grasping is necessarily accompanied by ignorance; it is not claimed that ignorance has a good nature; delusion and nondelusion, etc., are not associated; we do not perceive that possessing grasping leads to the knowledge of emptiness; grasping existence and grasping nonexistence do not occur together; and that which does not grasp [i.e., alaya} is unable to perfume.

Because minds that are impure, etc., do not realize reality, all are named "false imagination." Even though they appear resembling that which is grasped (grahya) and that which grasps (grahaka), nevertheless not all can be categorized as imagination, because it must not be that pure minds also have grasping, because subsequently acquired [knowledge] of a Tathagata would have grasping, 282

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because a scripture says that Buddha knowledge manifests numerous images such as bodies and lands, in the same way a mirror does, etc. If [this knowledge] has no function of having objects, it must not be knowledge, etc.

Although it is said that store consciousness has as objects the seeds of imagination, still it is not said that it only [has that function], so that is not a conclusive piece of evidence. The consequence of this reasoning is that only the classes of the sixth and seventh [kinds of] minds have imagination. Although there are only two of these classes of consciousness, still there are two, three, four, five, six, seven, eight, nine, ten, etc., imaginations, and they are not the same, and for that reason [the verses] speak of whatever. Next, what is the nature of that which is imagined? The Mahayanasamgraha says that it is that which is dependent on others, because it is the condition as object for the imagining mind, etc. Why is the perfected nature not the objective realm of that [imagination]? Because reality is not the objective realm for false grasping. [But,] it is said to be imagined on the basis of its development [from false imagination]. Even though the imagined [nature] is the object of that [false imagination], still it is not its condition as object; therefore, it is not [really] grasped. What are the characteristics of the imagined, and how does it differ from the dependent on others? There is an interpretation [by Sthiramati] that, due to beginningless false perfuming, mind and mental activities of the three realms are born resembling two [parts], even though each is unitary in substance, that is, as the seeing and seen parts, which is to say, the grasper and the grasped. Such two parts exist according to opinion but not according to reason. This characteristic is said to be imagined.

The supporting substance of the two [parts] is real and is born in dependence on conditions. This nature is not nonexistent and is called "dependent on others" because it is born from the condition of false imagination. How do we know that this is so? Various holy teachings say that false imagination is the dependent on others and the name of the twofold grasping is "imagined." 283

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There is an interpretation [by Dharmapala] that the two parts that are transformation of all consciousnesses and mental activities via the power of perfuming are born of conditions and therefore are also the dependent on others. It is only when imagination on the basis of this, falsely grasps them as definitely real existence and nonexistence, sameness and difference, both [of the latter two alternatives] and neither [of the alternatives], etc., that these two [parts] are named "imagined," because various holy teachings say that only means of knowledge, only the two [parts, i.e., seeing and seen], and only the variety [of modes of each] are named [dependent on others].

Also, four dharmas, such as the image, and eleven consciousnesses, etc., are categorized as the dependent on others, according to all treatises. If it were otherwise, the two parts of the class of pure subsequently acquired knowledge must be "imagined." If you admit that they are, holy knowledge will not be born with [seen parts as] objects. If it has them as objects, then this class of knowledge must not be [related to] the truth of the path. If you do not admit it, then you must understand that it will be the same for impure [consciousness].

Also, if the two parts are the imagined [nature], then they must be like the horns of a rabbit, etc., and not the condition as object, because the substance of the imagined does not exist. Also, the two parts must not create and perfume seeds, and the birth of subsequent consciousnesses, etc., must be devoid of the two parts. Also, the various habit energies are categorized as the seen part. How can nonexistent dharmas act as conditions as cause? If internal seen and seeing parts born of conditions are not dependent on others, then the body of the two [parts] must not be either, because they do not have different causes. The consequence of this line of reasoning is that the substance of mind and mental activities born of a host of conditions, along with the seen and seeing parts, whether impure or pure, are all the dependent on others, because they are able to arise in dependence on a host of conditions.

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When the verses say discrimination born of conditions, it must be understood that this is just said of the defiled part of the dependent on others, because the pure part of the dependent on others is also the perfected (parinispanna). Or, the various dharmas consisting of defiled and pure mind and mental activities are all called discrimination [in the verses], because they are capable of having objects and they perceive. Hence all defiled and pure dependent on others is categorized here [in the verses] as dependent on others. The perfect, complete, real nature of all dharmas as revealed by the twofold emptiness is named perfected. [Its name] shows its universality, eternality, and the nonfalseness of its substance. This excludes specific and common characteristics, space, self, etc. [from the definition]. Pure, conditioned [mind] apart from error is ultimate and its superior functioning is universal, and so it also has this name [of "perfected"]. However, at present, the verses are referring to the first [kind of perfected nature], not the second one. Its nature is the eternal privation of the former imagined [nature] from that [nature] which is dependent on others, the ultimate reality revealed by the twofold emptiness. When the verses say [privation] of that, it indicates that the perfected and dependent on others are neither the same nor different. The words eternal privation indicate that the falsely grasped natures of the grasper and the grasped in reality never existed. The meaning of the word former shows that [the perfected nature] is not empty of the dependent on others. Nature indicates that the twofold emptiness is not the perfected [nature], because ultimate reality is divorced from existence and divorced from nonexistence by nature. As a consequence of the above reasoning, this perfected [nature] and [the nature that is] dependent on others are neither different nor nondifferent: if they were different, ultimate reality would not be the real nature of that [dependent on others]; if they were nondifferent, this [perfected] nature would be noneternal. Both [natures] would be both pure and impure realms, and then the functions of basic knowledge and subsequently acquired knowledge would be devoid of difference.

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Why are the two natures neither different nor the same? They are like the nature of impermanence, so no self, etc. If the nature of impermanence, etc., is different from dharmas [that are impermanent] such as the karmic forces, these dharmas would not be impermanent, etc. If they are not different, [impermanence, etc.] would not be their common characteristics (samanya-laksana). Consequently, the comparison shows that the perfected and dependent on others are neither the same nor different. This must be the principle concerning dharmas and the nature of dharmas (idharmata), because the ultimate [truth] and the relative [truth] exist through mutual support.

[The verses say,] one [that is perfected] not perceived, the other [that is dependent on others] is not perceived, because if one has not yet grasped the emptiness of the discriminated nature, one does not truly know the existence of the dependent on others. Once nondiscriminating knowledge realizes ultimate reality, one can thoroughly grasp, in subsequently acquired knowledge, that the nature that is dependent on others is like an illusion, etc. Even though from beginningless time the dharmas of mind and mental activities have been able to have as objects their own seen and seeing parts, etc., still they have always been accompanied by the grasping of self and dharmas, and therefore they do not truly know that selves and dharmas are false transformations of mind and mental activities themselves that have been attracted by a host of conditions. They are nonexistent but appear to exist, like illusions, mirages, things in dreams, images in a mirror, echoes in a valley, the moon [reflected] in water, and the effects of conjuring. On the basis of this interpretation, a verse says: One who does not see ultimate reality

Is unable to see the karmic forces.

All are like illusions, etc., that,

Although existing, are not real.

The meaning of this is that the three kinds of nature are inseparable from the dharmas of mind and mental activities. That is, 286

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because mind and mental activities together with the actual transformation are born from a host of conditions, they are like illusions, etc., that are nonexistent, although they appear to exist and delude the ignorant. All are named "the nature that is dependent on others. "

The ignorant perversely grasp them as selves and dharmas, as existing or not existing, the same or different, both [the same and different], or neither [the same nor different], etc. Like flowers seen in the sky [by one with eye disease], etc., they are [in reality] totally nonexistent in nature and characteristics. All of this is named "discriminated [nature]." The self and dharmas that are grasped falsely in the dependent on others are both empty, and the real nature of consciousness, etc., revealed by this emptiness is named "the perfected [nature]." Therefore the three [natures] are not apart from mind, etc.

1. The Three Natures: Various Topics

In what natures are space (akasa), cessation resulting from discrimination (pratisamkhya-nirodha), and cessation not resulting from discrimination (apratisamkhya-nirodha), etc., included? They may be included in all three [natures]. Mind, etc., transforms to resemble the image of space, etc., and because it is born from mind it is categorized as the [nature that is] dependent on others. Fools falsely grasp it as really existing, and this is categorized as the imagined nature. If meanings such as space, etc., are established as being metaphors for true suchness, they are categorized as the perfected nature. Impure mind, etc., definitely belongs to the dependent on others. Pure mind, etc., may belong to both natures [i.e., dependent on others (paratantra) and perfected (parinispanna)]. Being born of a host of conditions, it belongs to the dependent on others. Being devoid of error, it is categorized as perfected. How are the three natures and the seven [kinds of] true suchness (bhuta-tathata) related? The seven [kinds of] true suchness are:

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1. True suchness of transmigration, that is, the real nature of conditioned dharmas in transmigration. 2. True suchness of the reality of things, that is, the real nature as revealed by the twofold no self (anatman). 3. True suchness of consciousness only, that is, the real nature of defiled and pure dharmas that are consciousness only.

4. True suchness of establishment, that is, the real nature of suffering (duhkha).

5. True suchness of wrong conduct, that is, the real nature of origination (samucLaya).

6. True suchness of purity, that is, the real nature of cessation (nirodha).

7. True suchness of proper conduct, that is, the real nature of the path (marga).

These seven real natures are categorized as the perfected [nature] because they are objects of fundamental and subsequently acquired two knowledges. In accordance with their characteristics, [the real natures of] transmigration, suffering, and origination are categorized as the first two natures [imagined and dependent on others], due to false grasping and defilement. The remaining four are categorized as the perfected nature.

How are the three natures related to the six dharmas? All six dharmas are contained in the three natures, because form, feeling, conceptualization, karmic forces, consciousness, and the unconditioned [dharmas] are falsely grasped, are born from conditions, and are [by nature] the truth.

How are the three natures related to the five things? The holy teachings are not agreed in the matter of relationship. That is, on the one hand, some sources say that the dependent on others includes images, names, discrimination, and correct knowledge; the perfected nature includes true suchness, and the imagined nature does not include these five things. This means that the name of "image" is given to the dharmas of impure mind and mental activities that transform to resemble the "expressed. " In appearing 288

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resembling the "expresser, " they are given the name of "name. " Mind, etc., which changes, is established as "discrimination." Because pure mind, etc., is divorced from idle discourse (prapanca), it is given the name of "correct knowledge." They are not said to be other than the expresser and the expressed. These four are born from conditions and are categorized as the dependent on others [nature]. On the other hand, some sources say that the dependent on others includes images and discrimination; the imagined only includes name, and correct knowledge and suchness are categorized as the perfected. This means that the name "image " is given to the seen part of impure mind and mental activities, and the remaining [four] are named "discrimination." The imagined [nature] is totally devoid of substance, and in order to indicate that it is nonexistent it is given the metaphorical name of "name." The [last] two are devoid of error and are therefore categorized as the perfected.

On the other hand, there are sources that say that the nature that is dependent on others includes only discrimination, the imagined includes images and name, and correct knowledge and suchness are categorized as the perfected. This means that the seen and seeing parts, etc., of impure mind and mental activities are called "discrimination" in general, because false imagination is their nature. The imagined expresser and expressed are conventionally established as the two things, name and images [respectively.] Furthermore, some sources say that name belongs to the dependent on others, and its significance belongs to the imagined. This means that the seen and seeing parts, etc., of impure mind and mental activities create the imagined through the power of name and for that reason are called "name. " The imagined is perversely judged according to name. Its substance is really nonexistent, and it is metaphorically named "significance." Despite the differences of explanation of the five things in the holy teachings, there is no contradiction in their meaning. However, the first explanation is not confused and should be understood in accordance with the extended explanation of the Yogacarabhumi Sastra. 289

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Also, it is said in the holy teachings that there are five characteristics (laksana). What is the relationship of these to the three natures? That which is expressed (abhidheya) and that which expresses (abhidhana) each contain the three natures. That is, false judgement belongs to the category of the first [imagined] nature Image, name, and discrimination are either the expressed or the expresser, as the case may be, and belong with the dependent on others. Suchness and correct knowledge are the expressed and the expresser, as the case may be, and belong to the perfected [nature], because subsequently acquired [knowledge] transforms to resemble the characteristic of the expresser.

The characteristic consisting of the connection between the two (abhidheya-abhidhana-sambandha) is categorized as belonging only to the first nature, because significance and name are falsely grasped as really connected.

The characteristic consisting of adherence to that (tadabhinivesa) is solely the dependent on others, because its nature is unreal imagination.

The characteristic consisting of nonadherence (anabhinivesa) is solely the perfected, because its nature is that of pure knowledge, etc.

Also, it is said in the holy teachings that there are four realities (tattva). What is their relationship to the three natures? Worldly reality and that achieved by reason are categorized as the dependent on others, because they are included in the first three things [i.e., images, name, and discrimination].

Reality related to the purification of the two obstacles [i.e., the obstacle of the passions and the obstacle to that which is to be known] is categorized as the perfected, because it is included in the [last] two things [i.e., correct knowing and suchness]. According to the Madhyantavibhaga, the first reality is categorized as solely the first [imagined] nature, because it is grasped in common [with selves, etc.]. The second reality belongs to [all] three natures, because truth is common to attachment, nondetachment, defilement, and purity. The last two realities are related only to the third [perfected] nature.

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What is the relationship between the three natures and the four [noble] truths? Each of the four wholly contains the three natures. 2. Suffering

Also, each of the four [marks] consisting of impermanence (anitya), etc., within the truth of suffering contains the three natures. The impermanences are (1) impermanence as absence of nature [this is the imagined nature], because its nature is eternally nonexistent; (2) impermanence as origination and cessation [this is the nature that is dependent on others], because it contains birth and cessation; (3) impermanence as impurity and purity [this is the perfected nature], because its state is transformed. Suffering is threefold: (1) [the imagined nature is] suffering of that which is grasped, because it is grasped by the support [i.e., mind] of the two graspings, self and dharmas; (2) [the dependent on others is] suffering as the characteristic of events, because its characteristic is the threefold suffering; (3) [the perfected is] suffering of union, because it is united with suffering. The three kinds of emptiness (sunyata) are (1) emptiness as absence of nature [this is the imagined nature], because its nature is nonexistent; (2) emptiness as different nature [this is the dependent on others], because it differs from its falsely grasped nature; (3) inherent emptiness [this is the perfected nature], because its nature is revealed by the twofold emptiness. The three kinds of no self are (1) no self as absence of characteristics [this is the imagined nature], because the characteristics of a self do not exist; (2) no self as the characteristic of difference [this is the nature that is dependent on others], because it differs from the falsely grasped characteristics of a self; (3) no self of its own characteristic [this is the perfected nature], because its own characteristic is revealed by no self.

3. Origination

The three kinds of truth of origination (samudaya-satya) are (1) origination as habit energy, that is, the imagined nature grasps 291

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the habit energy, and its name [of imagined nature] is metaphorically established from the grasping of that habit energy; (2) origination as uniform generation, that is, action and passions [and thus it is the nature that is dependent on others]; (3) origination as nonseparation, that is, suchness not yet separated from bondage [and for that reason it is the perfected nature]. 4. Cessation

The three kinds of truth of cessation (nirocLha-satya) are (1) cessation as self-nature, because its self-nature is not born [and therefore it is the imagined nature]; (2) cessation of the two graspings, that is, cessation as a result of discrimination (pratisamkhya-nirodha), because the two graspings are not born [and therefore it is the dependent nature]; (3) inherent cessation, that is, because it is true suchness [and is therefore the perfected nature], 5. Path

The three kinds of truth of the path (marga-satya) are (1) path as recognition, because it is able to know the imagined [and is therefore the imagined nature]; (2) path as eternal elimination, because [as the dependent nature] it is able to eliminate the nature that is dependent on others; (3) path as bringing about realization [is the perfected nature] because it can realize the perfected. However, path as recognition is also common to the last two [natures; i.e., the dependent on others and the perfected]. Seven triads and three natures have been explained by matching them in sequence. This correspondence with the three natures may be metaphorical or real and should be understood according to reason. How are the three natures related to the objective realms that are activated by the three doors to liberation (vimoksa-mukha)! In principle, all [doors of liberation] are common to [the three natures], but in accordance with specific characteristics [the three natures] are emptiness (sunyata), desirelessness (apranihita), and signlessness (animitta). Also, based on these, the three [kinds of] 292

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patience regarding the nonbirth [of dharmas] (anutpattika-dharmaksanti) are born: (1) patience with regard to inherent nonbirth [which is related to the imagined nature]; (2) patience with regard to nonbirth by itself [which is related to the dependent on others]; (3) patience with regard to nonbirth of passions and suffering [which is related to the perfected nature]. These three are the objects of those [patiences] in this order.

How do these three natures include the two truths? You should know that the relative (samvrti-satya) contains the three kinds [of natures], but the ultimate truth is solely the perfected nature. The relative is threefold: fictionally relative, operationally relative, and revelationally relative, which, you should know, are the three natures respectively. The ultimate truth is also threefold: (1) ultimate truth of truth, that is, true suchness, because it is the ultimate's truth; (2) ultimate truth of acquisition, that is, nirvana, because the ultimate is the same as the truth; (3) ultimate truth of performance, that is, the holy path, because it has the ultimate for its truth. Therefore all are included in the perfected nature, because they are unchanging or devoid of error, as the case may be. To what knowledges are the three natures related? The imagined is totally unrelated to knowledge, because, being devoid of a substance of its own, it is not a condition as object. Fools grasp it as existing, but the wise know it as nonexisting, so it can be said that it is the object of knowledge for both foolish and wise. The nature that is dependent on others is related to the two [kinds of knowledge], and the perfected nature is only the object of the knowledge of the wise.

Of the three natures, which are metaphorical and which are real? Because the imagined is falsely posited, it can be said to be metaphorical [as a nature]. Being devoid of characteristics of a substance, it is neither metaphorical nor real. The nature that is dependent on others exists really and metaphorically. It can be said to be metaphorically real because its nature consists of combinations [of real dharma], continuities [of dharmas], and [different] states. Mind, mental activities, and form are born from conditions 293

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Demonstration of Consciousness Only and may therefore be said to exist really. If there are no real dharmas, metaphorical dharmas do not exist either, because metaphors are established on the basis of real causes. The perfected nature alone really exists, because it is not established in reliance on other conditions.

Are these three different or nondifferent? It must be said that they are neither, because they have no separate substances and because the imagined, that which originates from conditions, and the real truth are different. These three natures are unlimited in their variety of interpretations. Fearing prolixity, we have indicated the essentials.

6. The Threefold Naturelessness

If there are three natures, why did the World-Honored One teach that all dharmas are wholly natureless (nihsvabhava)? The verses [of Vasubandhu] say,

On the basis of these three natures The threefold naturelessness is established. Therefore, the Buddha taught with a hidden intention That all dharmas are natureless.

The first is naturelessness of CHARACTERISTICS; The NEXT IS NATURELESSNESS OF SELF-EXISTENCE; The LAST IS THE nature THAT RESULTS FROM THE PRIVATION OF THE FORMER

Self and dharmas that are grasped.

This is the ultimate truth of all dharmas A nd is also the same as true suchness, Because it is eternally so in its nature. It is the true nature of consciousness only. The Treatise says that the subsequently discussed three kinds of naturelessness are established on the basis of the previously mentioned three natures, that is, naturelessness of characteristics, birth, and the ultimate truth. Therefore the Buddha taught with 294

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A HIDDEN INTENTION THAT ALL DHARMAS ARE NATURELESS but not that these natures are completely nonexistent.

The words taught with a hidden intention show that it is not the final truth. That is, even though the last two natures [i.e., the dependent on others and the perfected] are not nonexistent, still there are fools who superimpose really existing selves and dharmas with self-natures upon them and falsely grasp them. This is called their "imagined [nature]." In order to eliminate this grasping, the Buddha, the World-Honored One, spoke in general of the naturelessness of both the existing [i.e., last two natures] and the nonexisting [first nature].

How are these three established on the basis of those [three natures]? Naturelessness ofcharacteristics is established on the basis of the first, imagined [nature], because substance and characteristics are absolutely nonexistent, like flowers in the sky. Naturelessness of birth is established on the basis of the next, the dependent on others [nature]. These [things originating in this way] are all like illusory things that are born of a host of conditions. They have not, as in falsely grasped, a nature of their own, and therefore it is said in a manner of speaking that they are naturelessness, but their nature is not completely nonexistent. Naturelessness of ultimate truth is established on the basis of the last, perfected [nature], It is said in a manner of speaking to be natureless by virtue of the ultimate truth being separated from the first nature of imagined selves and dharmas, but it is not by nature wholly nonexistent, just as great space, although pervading the many forms, is still revealed by the naturelessness of the many forms. Even though the dependent on others is not ultimate truth, it can also be said to be the naturelessness of the ultimate truth, but it is not said to be because it is confused with the second [nature]. This [perfected] nature is the ultimate truth of all dharmas, because it is the truth of the ultimate truth of all dharmas. However, the truth of ultimate truth is, in brief, of four kinds: (1) worldly ultimate truth, i.e., aggregates, sense bases, sense fields, etc.; 295

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(2) ultimate truth of principles, i.e., the four truths of suffering, etc • (3) ultimate truth of attainment, i.e., the true suchness of the twofold emptiness; (4) ultimate truth of ultimate truth, i.e., the sole real realm of the Dharma.

Of these, [the perfected nature] is the last [of the above four] ultimate truths, because it is the truth that is activated by the ultimate path. In order to exclude the first three [forms of ultimate truth], it adds, this is the ultimate truth of all dharmas and is also the same as true suchness (bhuta-tathata). True means "genuine," indicating that it is not false. Suchness means "eternally so," which expresses its changelessness. This means that it is called true suchness because this reality is eternally so in its nature in all states, which is to say, the profound, nonfalse truth. The word also shows that this [nature] also has many names, such as the "Realm of the Dharma" (dharma-dhatu), the "Limit of Reality" (bhuta-koti), etc., as is extensively explained in accordance with the meaning in other treatises.

This [perfected] nature is the true nature of consciousness only. That is, the nature of consciousness only is, in brief, of two kinds: (1) false, that is, the imagined; and (2) real, that is, the perfected. [The verses] use the words true nature in order to ex-48b elude the false. Again, there are two natures: (1) the relative, that is, the dependent on others; and (2) ultimate truth, that is, the perfected. [The verses] therefore speak of true nature in order to exclude the relative.

The [last] three verses [i.e., verses 23-25] show that when various scriptures use the words "naturelessness" it is not the final truth, and those who are wise should not depend on them as generally excluding all dharmas as utterly natureless.

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