T1585 Three Texts on Consciousness Only

Chapter XII

Nirvana

The first is that acquired through manifestation, that is, great nirvana. Although it is intrinsically pure by nature, nevertheless it is made to be unmanifest as a result of the veiling of adventitious obstacles. When the real holy path arises, it eliminates those obstacles and therefore causes its characteristics to be manifested. This is called "attaining nirvana." Inasmuch as it is defined as true suchness divorced from obstacles, its substance is therefore the pure realm of the Dharma.

The meaning of nirvana is distinguished in four ways. (1) Nirvana that is intrinsically pure by nature (anadikalikaprakrti-suddha-nirvana), that is, the principle of rue suchness as the characteristic of all dharmas. Though it has adventitious defilements, it is nevertheless intrinsically pure by nature, endowed with innumerable subtle and marvelous qualities, devoid of origination and extinction, tranquil like space, the same in all beings and common to all, neither the same as nor different from all dharmas, apart from all characteristics and discrimination, beyond the path of investigation and cut off rom the path of names and words, realized only within by true saints, and essentially tranquil by nature, hence the name nirvana.

(2) Nirvana with remaining support (sopadhisesa-nirvana), that is, true suchness free from the obstacle of the passions. Even though the support for subtle suffering has not ended, still the obstacle has been eternally stilled, hence it is called nirvana.

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(3) Nirvana without remainder (nirupadhisesa-nirvana) that is, true suchness freed of the suffering of samsara. The passions having been exhausted, the remaining support is also destroyed and the mass of suffering is eternally stilled therefore it is called nirvana.

(4) Nirvana with no fixed abode (apratisthita-nirvana), i.e., true suchness freed from the obstacle to that which is to be known. It is always assisted by great compassion (mahakaruna) and great discernment, and as a consequence one does not dwell in samsara or nirvana. Benefitting and gladdening beings is eternal. One functions in the world [due to compassion] but is eternally quiescent, therefore it is called nirvana.

All beings possess the first [nirvana]. Post-learners of the two vehicles may possess the first three. Only our World-Honored One may be said to have [all] four.

How can the Sugata [i.e., the Buddha] have remaining support (upadhi)? Although he has no real support, he seems to have it. Alternately, the support of suffering having been exhausted, he can be said to be without support. Support remains but not the [support of] suffering, so he may be said to have the support. Therefore the World-Honored One may be said to have the four [forms of nirvana]. If disciples (sravaka), etc., have [nirvana] without remaining support, why are there sources [such as the Srimaladevi Sutra] that say that they do not have it? Some sources may say that they lack nirvana totally. Can it be that they also do not have [nirvana] without remaining support?

Indeed, while body and knowing [i.e., mind] exist in disciples, etc., they still retain the obstacle to that which is to be known, and since the support of suffering [i.e., the body] is not exhausted, the sense of perfect quiescence remains obscure, so it is said that they do not have nirvana. It does not mean that they are devoid of the reality that is nirvana with remainder that is revealed by the termination of the obstacle of the passions. At that time, they 342

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still have not realized the perfect quiescence without remainder and are therefore also said to be without [n ir v a n a ] without remaining support. It does not mean that later, when body and knowing have ceased, they will not have an end to the support of suffering and n ir v a n a without remainder. Or when [the above sources] say that [adherents of] the two vehicles are devoid of n irv a n a , they are referring to [n ir v a n a ] with no fixed abode, not 55c the other three [n ir v a n a s ].

Also, when it is said [by the above sources] that those [members of the two vehicles] do not have [n ir v a n a ] without remaining support, they are referring to those of the two vehicles with indeterminate natures. When they have just realized n ir v a n a with remainder, they resolutely turn their thoughts to seeking supreme enlightenment. Through the power of s a m a d h i and vows, they retain their bodies and remain [in s a m s a r a ] for a long time, unlike one type who enters [n ir v a n a ] without remaining support. That is, there exist [those of] the two vehicles who have a profound delight in perfect quiescence, who acquire the contemplation of the emptiness of beings and immediately realize true suchness, eternally destroy the obstacle of the passions that induce birth utterly, and immediately realize n ir v a n a with remaining [support] based on truth. Because the passions that can induce birth are exhausted, there is no basis for subsequent birth as retribution. In the state where the present support of suffering is destroyed spontaneously, other conditioned dharmas lack a support and are suddenly rejected simultaneously with the support of suffering. This reveals the n ir v a n a without remainder based on truth. Even though at that time the bodies and knowing of [adherents of] the two vehicles do not exist, as a result of that [previous] realization, that [n irv a n a without remainder] can be said to exist. In this state, there is only pure true suchness divorced from characteristics, calm, tranquil, and blissful. Based on this, it is said that they are no different from Buddhas, but they still are lacking in b o d h i and the activity of benefitting and gladdening others, and therefore we reply that they differ from Buddhas.

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Since the various obstacles to that which is to be known do not induce birth, how does one acquire nonabiding [nirvana] by eliminating it? It is able to veil the true suchness of the emptiness of dharmas, preventing the birth of great compassion and discernment and the benefiting and gladdening of sentient beings forever. Therefore when it is eliminated, the principle of the emptiness of dharmas is revealed, and this principle is nonabiding nirvana, because it prevents one from abiding in both extremes [of nirvana and samsara].

If the obstacle to that which is to be known also obstructs nirvana, why does one not obtain cessation resulting from discrimination {pratisamkhya-nirodha) by eliminating it? Because cessation resulting from discrimination is separation from bonds, and that [obstacle] does not bind one.

That being so, how does one acquire nirvana by eliminating that [obstacle]? Not all [forms of] nirvana are included in cessation resulting from discrimination. Otherwise, [nirvana] that is pure by nature would not be nirvana. When that which can bind sentient beings to samsara is eliminated, one is said to acquire cessation resulting from discrimination that is unconditioned. The various obstacles to that which is to be known do not induce samsara and are not like the passions that can bind sentient beings. Therefore one does not obtain cessation resulting from discrimination when [the obstacle] is eliminated. However, because of its elimination, the principle of the emptiness of dharmas is revealed. The characteristic of this principle being tranquility, it is said to be nirvana, not that this nirvana is of the nature of cessation resulting from discrimination. Therefore, of the four [kinds of] unconditioned perfect tranquility, the first and last are true suchness, while the middle two are categorized as cessation resulting from discrimination.

If one acquired cessation resulting from discrimination only by eliminating the bonds, in which of the four are the two of imperturbability (aninjya), etc., included? They are included in cessation not resulting from discrimination (apratisamkhya-nirodha), 344

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because they are said to be temporary separation [from bonds] and because cessation resulting from discrimination that is unconditioned is exclusively total cessation, and there is cessation not resulting from discrimination that is not eternal cessation. Alternately, [nirvana with] no fixed abode is included in cessation resulting from discrimination, because it is acquired with the cessation of the obstacles through the power of true discrimination (pratisamkhya). Cessation resulting from discrimination is of two kinds: (1) that which is acquired by cessation of bonds, that is, that obtained by eliminating the passions that induce birth; (2) that which is acquired by the cessation of obstacles, that is, that which is realized when one eliminates remaining obstacles. Therefore, of the various [forms of] perfect tranquility that are unconditioned, the first is true suchness and the last three are cessation resulting from discrimination. The two of imperturbability, etc., when temporarily ending [bonds] by subduing them, are categorized as cessation not resulting from discrimination. When they totally destroy [the bonds], they are categorized as cessation resulting from discrimination.

Since the obstacle to that which is to be known also obstructs nirvana, why is it only said that it is an obstacle to bodhi? It is said that the obstacle of the passions only obstructs nirvana. Is it not also able to be an obstacle to bodhi? You must understand that the holy teachings say this on the basis of the principle of the dominant function [of the two obstacles]. Really, both are capable of obstructing both results [i.e., nirvana and bodhi]. In this way, of the four [forms of] nirvana that were discussed, only the last three kinds are called "acquired through manifestation." 345

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Bodhi

The second [result of the transmutation of the support] is that which is acquired by generation, that is, great bodhi. Despite the intrinsic existence of seeds that can generate [bodhi], nevertheless it is not generated because of the obstacle to that which is to be known. Through the power of the holy path, one eliminates that obstacle and therefore causes it to arise from the seeds, which is called "acquiring bodhi." Having arisen, it continues forever in a series. This [bodhi] consists of classes of mind associated with the four [kinds of] knowledge.

1. Classes of Mind Associated

with the Four Kinds of Knowledge

What are the classes of mind associated with the four [kinds of] knowledge? The first is the class of mind [i.e., consciousness, mental activities, etc.] associated with knowledge that is like a great, perfect mirror (maha-adarsana-jhana), that is, this class of mind is separated from all discrimination, its objects [of perception] and mode of activity are subtle and difficult to grasp, it is unforgetful and nondelusive regarding all objects, its nature and characteristics are pure and separated from all defilement, it is the support of the actual [dharmas] and the seeds of unadulterated, pure, perfect qualities, it can manifest bodies and lands and generate images of [other] knowledge, and it is incessant and uninterrupted forever, like a great, perfect mirror manifesting multitudes of images of forms.

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The second is the class of mind associated with the knowledge of sameness (samata-jnana), that is, this class of mind contemplates the complete sameness of all dharmas and oneself and other sentient beings, it is always associated with great benevolence compassion, etc., it manifests varieties of forms of bodies of enjoyment and lands in conformity with the dispositions of sentient beings, it is the special support for the knowledge of wonderful observation (pratyaveksana-jnana), it is the foundation of nirvana with no fixed abode, and it continues without change forever. The third is the class of mind associated with knowledge of wonderful observation. That is, this class of mind skillfully contemplates the special and common characteristics of all dharmas and evolves without obstruction, it inclusively contemplates innumerable methods of dharani and samadhi as well as the jewels of virtues that are generated, it is able to manifest boundless varieties of activities in all the great assemblies and have mastery [over the activities], it rains the great rain of the Dharma and eliminates all doubts, and it causes all sentient beings to secure benefit and gladness. The fourth is the class of mind associated with the knowledge of achieving the task (krtya-anusthana-jnana), that is, this class of mind manifests the three actions [of body, speech, and mind] of numerous transformations throughout space in the desire to benefit and gladden beings, and through the power of original vows it achieves all the things that should be done.

Thus even though each of the classes of mind associated with the four knowledges is without doubt made up of twenty-two dharmas [i.e., mind, mental activities, etc.] and is born simultaneously with that which transforms [i.e., the seeing part of consciousness] and that which is transformed [i.e., the seen part of consciousness], seeds and actual [results], nevertheless the function of knowing is strong, and they are indicated by the word "knowing." Therefore these four classes include as a whole all conditioned qualities of the stage of Buddhahood without exception. These [four kinds of knowledge] are acquired one after another by the transmutation of the class [of mental dharmas] associated with the eighth, seventh, sixth, and [first] five consciousnesses 348

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[respectively]. Even though knowledge is not consciousness, it nevertheless evolves supported by consciousness. Inasmuch as consciousness is "king," [knowledge] is said to be acquired by the transmutation of consciousnesses. Also, in an impure state, knowledge is weak and consciousness is strong, while in a pure state, knowledge is strong and consciousness is weak. In order to motivate sentient beings to depend on knowledge and reject consciousness, it is therefore said that one acquires these four knowledges by transmuting the eight consciousnesses.

There is an interpretation that the class of mind associated with great, perfect mirror knowledge first appears when the Diamond-like Samadhi is present in the bodhisattva, because both the seeds of consciousness as retribution and the seeds of the extremely subtle obstacle to that which is to be known are abandoned simultaneously, and because if at that time perfect mirror knowledge had not appeared, there would be no consciousness that can support the pure seeds.

According to another interpretation, this class is able to appear for the first time on the path of liberation when one becomes a Buddha. The seeds of consciousness as retribution have still not been rejected suddenly when the Diamond-like Samadhi is present, because they are not in opposition to the path of noninterruption [which directly precedes the path of liberation], because impure dharmas that are not obstacles, as well as mediocre pure dharmas, are really only opposed to the result that is Buddhahood, and the Diamond-like Samadhi being devoid of perfumable seeds, and pure [dharmas] not increasing, one must become a Buddha. Consequently, this class continues in a series without interruption from the beginning of Buddhahood forever into the future, because it bears pure seeds and prevents their loss.

The class of mind associated with the knowledge of sameness is able to appear for the first time in a bodhisattva when the path of insight is first present, because it opposes the twofold grasping. In the subsequent ten stages, grasping has not yet been eliminated, and therefore in states that are impure [this class of mind] may sometimes be interrupted. Following the stage of "Cloud of Dharma" 349

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[the tenth stage], it and the purified eighth consciousness support each other, and it continues in a series forever. The class of mind associated with knowledge of wonderful observation regarding the emptiness of beings is able to appear for the first time in the state of insight of the two vehicles and subsequently develops up to the stage of a post-learner, the stage of resolve and application (adhimukti-carya) of the bodhisattva or up to the superior states. It may appear totally if there is no impurity [of mind] or period of mindlessness [during samadhi]. [Mind associated with knowledge of wonderful observation] regarding the emptiness of dharmas can appear for the first time in bodhisattvas in the state of insight. This subsequently develops up to the superior states and may appear wholly if it is not impure, the result of knowledge of the emptiness of beings, or a state of mindlessness [in samadhi].

There is an interpretation that the class of ind associated with the knowledge of achieving the task can first appear when the bodhisattva is on the path of cultivation, because it is acquired through subsequently acquired [knowledge]. According to another interpretation, it can first appear when one becomes a Buddha, because during the ten stages [prior to Buddhahood], eyes, etc., as transformations of consciousness as retribution are not pure, because impure [dharmas] as special [supports for consciousness] must have the same object, and an organ producing a pure consciousness is not possible, because these two [i.e., impure organ and pure consciousness] differ in clarity and obscurity as far as objects are concerned. Consequently, this species [of mind] may only occur through pure organs when one becomes a Buddha. Also, it is frequently interrupted, because it arises from attention (manaskara). The seed natures of these four, although existing intrinsically, must be perfumed before they become active. In the causal state [prior to Buddhahood], they increase gradually, and with the result of uddhahood, they become complete, neither increasing nor decreasing ever again. [The four knowledges] are born from seeds, but they do not perfume and create seeds, because [in that case] the qualities of former Buddhas would be superior to those of later Buddhas. 350

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2. Objects of the Four Kinds of Knowledge

The class of mind associated with great, perfect mirror knowledge, according to one interpretation, has only true suchness as its object, because it is nondiscriminating [fundamental] knowledge, not subsequently acquired knowledge, and its mode of activity and objects are unknowable.

According to another interpretation, this class has all dharmas as objects, because the Mahayana Sutralamkara says that great, perfect mirror knowledge is not deluded concerning all objects. The Buddhabhumi Sutra says that in a Tathagata's mirror knowledge there appear images of all sense bases [i.e., eyes, ears, etc.], objects [i.e., forms, sounds, etc.], and [corresponding] consciousnesses. Also, [this mind] without doubt has as its objects all the impure seeds and images of bodies and lands. Also, its activities and objects are said to be unknowable due to their subtlety, but like the alaya it also has as objects the convention [mundane]. With true suchness as its object, it is nondiscriminating [fundamental knowledge], and when it perceives other objects, it is subsequently acquired knowledge. Its substance is unitary but may be seen as being twofold by virtue of its functioning. It is said to be subsequently acquired because it perceives the conventional on the basis of realization of the true. Other [forms of knowledge] that are unitary but divided as twofold should be understood analogously. The class of mind associated with the knowledge of sameness, according to one interpretation, [is pure seventh consciousness, which] has as its object only the purified eighth consciousness, because it is like the defiled seventh [consciousness], which has the store consciousness as its object. According to another interpretation, it has only true suchness as an object, because it has the sameness of all dharmas as its object. According to another interpretation [which is correct], it has both the true and the conventional as its objects, because the Buddhabhumi Sutra says that the knowledge of sameness realizes ten kinds of sameness, and because the Mahayana Sutralamkara says that it has as an object the sameness of self and other sentient beings and, in 351

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compliance with the disposition of others, it manifests boundless images of Buddhas. Consequently, this class [of mind] has as objects truth and convention, included in the two knowledges, with no contradiction with principle.

The class of mind associated with the knowledge of wonderful observation has as its object the specific and common characteristics of all dharmas. It is wholly devoid of obstacles and includes both [fundamental and subsequently acquired] knowledges. The class of mind associated with knowledge of achieving the task only has as its object the five kinds of present objects, according to one interpretation, because the Mahayana Sutralamkara says that each of the Tathagata's five [sense] organs evolves in relation to all five [corresponding] objects. According to another interpretation, this class also is able to perceive all dharmas universally in the three times [of past, future, and present], with no violation of correct principles. The Buddhahhumi Sutra says that the knowledge of achieving the task generates and enacts the three actions [of body, speech, and mind] and the various transformation events [i.e., transformed bodies], determines the countless differences of mental activities of sentient beings, and is receptive to past, future, and present, etc., because it would not have this power if its objects were not universal.

Indeed, this class of mind may, by means of the power of disposition, have one dharma as object, two, or many. When [theMahayana Sutralamkara] speaks of the five organs [of a Buddha] evolving in relation to [all] five objects, it does not mean that that is all they do, so there is no disagreement [with the present position]. Because it is born from attention, bears on the characteristics of things as its objects, and gives rise to transformations and activities, it is therefore categorized as subsequently acquired knowledge.

Although these four classes of mind are capable of taking as objects all dharmas everywhere, nevertheless their functions differ. That is, the class of mirror knowledge manifests the body of personal enjoyment (svasambhoga-kaya) and the characteristics of its pure land and bears pure seeds. The class of knowledge 352

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of sameness manifests the body for the enjoyment of others (parasambhoga-kâya) and the characteristics of its pure land. The class of knowledge of achieving the task can manifest transformation bodies C nirmâna-kâya) and the characteristics of its lands. The class of knowledge of [wonderful] observation observes the abilities and faults of oneself and others and rains the great rain of the Dharma, breaks through the net of doubts, and benefits and gladdens sentient beings. There are also many other kinds of topics such as these.

These four classes of mind are called "acquired by generation. " These "acquired by generation" are given the comprehensive name of bodhi, and the previous nirvana is called "acquired by transmutation. " Despite there being, in general, four varieties of the subject of transmutation of the support, still here we have only been concerned with the two [results] acquired by transmutation, because the verses [of Vasubandhu] mention the words realizes the transmutation of the support. This state of cultivation is said to be that which can bring about the realization [of nirvana and bodhi], not that which is realized, because [the former] is categorized as the causal state [prior to nirvana and bodhi, Buddhahood]. 353

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The Dharma Body

1. The State of Culmination

Last, what are the characteristics of the state of culmination (;nisthci-avastha)? The [last] verse [of Vasubandhu's verses] says, It is the pure realm,

Inconceivable, good, eternal,

Blissful,and the body of liberation,

Which in the great muni is named dharmai-kaya]. The Treatise says that the transmutation of the support acquired by the former state of cultivation should be understood as the characteristic of the state of culmination. That is, it refers to the result of the previous two transmutations of the support, which means that [the result] is categorized as the pure realm of culmination. 2. The Pure Realm

It is called pure because all impurities have eternally ended, there is no increase of impurity or propensities, and it is pure by nature, perfect, and bright. Realm has the meaning of "store" because in it are harbored boundless marvelous, great qualities. Alternately, it has the meaning of "cause" because it has the power to generate the mundane and supramundane benefits and joys of the five vehicles [i.e., all people].

The pure realm of the Dharma may be categorized as exclusively pure, but how can the classes of mind of the four [kinds of] knowledge be exclusively pure? They are included in the truth of the path and for that reason are categorized as exclusively pure. 355

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That is, the qualities, as well as bodies, lands, etc., of Buddhas are born of pure seed natures, because the impure seeds have been eternally rejected. Even though there is manifesting and creation of samsaric bodies and actions and passions, which appear to be the truths of suffering and cause, nevertheless, in reality, these are included in the pure truth of the path. The AbhicLharmasamuccaya and other works say that fifteen sense fields, etc., are exclusively impure. Can it be that the Tathagata [whose consciousness is pure] is devoid of the five organs, five [corresponding] consciousnesses, and five sense fields? There is an interpretation [by proponents of the Three Treatise School] that the qualities, bodies, and lands of a Tathagata are profound and subtle, neither existing nor not existing, apart from all discrimination, severing all idle discourse, and not included among dharma categories such as sense bases, sense fields, etc. Therefore, there is no contradiction with the explanation [of the Abhidharmasamuccaya]. According to another interpretation, the five [sense] organs of a Tathagata and the five [corresponding] objects are born from a profound samadhi and for that reason are categorized as form of the realm of the Dharma (dharma-dhatu-rupa). Even though the five consciousnesses of non-Buddhas are based on this transformation [of a Tathagata's consciousness], there is nevertheless a difference of coarse and subtle, and [the objects of that consciousness] are not categorized as the five objects [as ordinarily understood]. The five consciousnesses of a Tathagata are not [included in] the sense bases of consciousness, because a scripture says that the five [sense] consciousnesses are by nature distracted [among non-Buddhas],

With what consciousness is knowledge of achieving the task associated? It is associated with the sixth [consciousness], because it generates the transformations [i.e., bodies] and their functions. Is there any difference between [this knowledge] and the nature of knowledge of wonderful observation? This [latter knowledge] contemplates the specific and common characteristics, etc., of various dharmas, while that [previous knowledge] only generates 356

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transformation, so there is a difference. [It may be objected that] these two classes of knowledge must not occur together, because two consciousnesses of the same species do not occur together. There is no conflict with reason to admit that they do not occur together, for there is no error if they are the same in substance but function in different ways at the same time.

Alternately [this knowledge] is associated with the purified seventh consciousness. Having as objects such things as form, etc., in dependence on such organs as eyes, etc., is the special function of the knowledge of sameness. That is, when the pure seventh consciousness generates bodies for the enjoyment of others and images of lands, it is categorized as the class of [knowledge of] sameness; when it generates transformations, it is categorized as the class [of knowledge] of achieving the task.

Is this class [of knowledge] not acquired by the transmutation of the five [sense] consciousnesses? It is not that although acquired by that transmutation its substance is that [of the five consciousnesses], just as although it is said that one acquires nirvana through the transmutation of samsara, it cannot be said that nirvana is included in samsara in the same way. Therefore there should be no difficulty as far as this [present position] is concerned. There is an interpretation [which is the correct one] that the qualities, bodies, and lands of a Tathagata are included in the aggregates, sense bases, and sense fields as the case may be, but these three [categories of dharmas] may be impure or pure. When the Abhidharmasamuccaya and others say that fifteen sense fields, etc., are impure only, that is said with reference to coarse and superficial objects [and consciousness] of the two vehicles, but they do not mean all [objects and consciousness, as in a Buddha], That is, of the eighteen sense fields attained by others [than a Buddha], only the last three are categorized as pure; although those attained by a Buddha are all pure, they are not included in objects known by the two vehicles.

Indeed, when other sources say that the Buddha's qualities, etc., are not sense fields, etc., it is because they are unlike the 357

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characteristics of sense fields, etc., known through the inferior knowledge of the two vehicles. This must be the principle. Why? Because it is said that all conditioned dharmas are completely included in the aggregates, because all dharmas are categorized as sense bases and sense fields, and because a nineteenth sense field, etc., is rejected by the wise. If they are not sense fields, etc. because we end idle discourse, then we ought not to say that [the result of practice] is a "pure realm, good, eternal, blissful, the body of liberation," etc.

Moreover, place after place says that one transmutes impermanent aggregates and acquires permanent aggregates. This must also be the case with sense bases and sense fields. Can we say that a Tathàgata is not aggregates, sense bases, and sense fields? Therefore when it is said that he is not, it is said with a hidden meaning. Also, when it is said that "the five [sense] consciousnesses are by nature distracted," this refers to those attained by others, not those attained by a Buddha. Therefore, all eighteen sense fields, etc., are wholly contained in the body of a Buddha, but they are totally pure. 3. Inconceivable

This result of the transmutation of the support is also inconceivable, because it transcends reflection and verbalization, because it is subtle and profound, is realized within oneself, and because the world can find no comparison for it.

4. Good

It is also good, because it is by nature a good, "white" dharma, because the pure realm of the Dharma is removed from generation and extinction and is extremely tranquil, because the subtle functioning of the classes of mind of the four [kinds of] knowledge is incomparable and extremely skillful, and because both kinds [of result] have beneficial characteristics and oppose the nongood; hence it is said to be good.

A treatise says that of the [twelve] sense bases, etc., eight are exclusively nondetermined [as to moral species]; but how can a 358

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Tathagata be devoid of the five [sense] organs and their three objects [of smells, tastes, and solid objects]? The three explanations concerning this should be made the same as before [in discussing sense fields].

All dharmas of a Tathagata, such as bodies, lands, etc., are included in cessation and path [of the four noble truths]; therefore they are exclusively good, because the saints declare that cessation and path are by nature good only, because it is said that the lands, etc., of a Buddha are not [included in the truths of] suffering and cause. Characteristics of impurity, nongood, nondetermined, etc., as transformations of the Buddha's consciousness, all appear from seeds that are pure and good and are categorized as pure and good. 5. Eternal

This [result] is also eternal, because it is endless. The pure realm of the Dharma is said to be eternal because it is devoid of origination, devoid of cessation, and by nature unchanging. Because the support of classes of mind of the four knowledges is eternal, they are endless and therefore said to be eternal, but not that they are eternal by nature, because they originate from causes, because of the categorical declaration that that which is born ends with cessation, and because we do not see form or mind that is not impermanent. However, as a result of the power of original vows and the inexhaustible number of sentient beings to be converted, the four classes of knowledge last forever, uninterrupted and endless. 6. Blissful

It i s also b l i s s f u l , because it is devoid of torment. It is said to be b l i s s f u l because the multitude of characteristics of the pure realm of the Dharma are tranquil. Because the classes of mind of the four knowledges are eternally separated from torment, they are called b l i s s f u l . The natures of the two [results; i.e., nirvana and bodhi ] are wholly devoid of torment and are able to give bliss to all sentient beings, and therefore the two transmutations of the support are together referred to as b l i s s f u l .

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7. The Body of Liberation

The result of the two transmutations of the support of [followers of] the two vehicles is only freedom from the bondage of the obstacle of the passions and lacks admirable dharmas, and therefore it is only referred to as the body of liberation (vimukti- kâya). 8. The Dharma Body

The greatly awakened World-Honored One has attained supreme dharmas of silence, and for that reason he is named the great muni [i.e., "Silent One"]. The two results acquired by this muni, the World-Honored One, are eternally separated from the two obstacles and are also named dharma[-kaya] [Dharma body, as well as Body of Liberation], because they are ornamented with dharmas that are great qualities, such as the innumerable, boundless powers, the four [kinds of] fearlessness (vaisâradya), etc. Its meanings of substance, support, and accumulation are given the comprehensive name "body." Therefore this Dharma body is by nature the five dharmas [of the realm of the Dharma and the four knowledges]. It is not the pure realm of the Dharma alone that is named "Dharma body," because the results of the two transmutations of the support are wholly included in it.

This Dharma body is distinguished in three ways. The first is the essential body (svâbhàvika-kâya), that is, it is the real, pure realm of the Dharma of all Tathâgatas, the unchanging support of the bodies of enjoyment and transformation (sambhoga-kâya and nirmâna-kâya), free of characteristics, tranquil, beyond all idle discourse, endowed with boundless real, eternal qualities, the unchanging true nature of all dharmas. Accordingly, the essential [body] is also called the "dharma body" because it is the support for dharmas that are great qualities.

The second is the body of enjoyment. This is of two kinds. The first is [the body] of personal enjoyment (svasambhoga-kâya), that is, the boundless real qualities generated by the innumerable merits and knowledge accumulated by Tathâgatas over three 360

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immeasurable eons, along with an extremely perfect, pure, eternal, omnipresent material body. It continues, placid, to the end of time, and always enjoys for itself the great joy of the Dharma. The second is [the body] for the enjoyment of others. As a result of the knowledge of sameness, Tathagatas manifest bodies of subtle, pure qualities and abide in a thoroughly pure land. For the hosts of bodhisattvas on the ten stages, they manifest great supernatural powers, turn the Wheel of the True Dharma, and rend the nets of the multitudes of doubts, causing [bodhisattvas] to enjoy the joy of the Mahayana Dharma. These two bodies together are called the "body of enjoyment."

The third [form of the Dharma body] is the transformation body. As a result of the knowledge of achieving the task, Tathagatas manifest through transformation innumerable transformation bodies and dwell in pure and impure lands in accordance with the species [of being]. For hosts of bodhisattvas who have not yet entered the [ten] stages, [followers of] the two vehicles, and ordinary people, taking into account their capacities, they display supernatural powers, preach the Dharma, and cause each to secure things that are beneficial and pleasing.

As for the five dharmas [i.e., realm of the Dharma and the four knowledges] comprising the three bodies, there is an interpretation that the first two [i.e., the realm of the Dharma and the great mirror knowledge] comprise the essential body (svabhavika-kaya), because the [Buddhabhumi\ Sutra says that true suchness is the Dharma body. A treatise says that one acquires the essential body by transmuting the alaya consciousness, and the class of perfect mirror knowledge transmutes the store consciousness so that [the essential body] is realized. The middle two knowledges [i.e., knowledge of sameness and knowledge of wonderful observation] comprise the body of enjoyment, because it is said that knowledge of sameness in a perfectly pure land manifests a body of a Buddha for bodhisattvas, and because it is said that in the great assemblies [of bodhisattvas], knowledge of wonderful observation preaches the Dharma, eliminates doubts, and displays mastery, and because 361

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it is said that by transmuting the evolving consciousnesses, the body of enjoyment is acquired. The last class of knowledge comprises the transformation body, because it is said that in lands in the ten directions, knowledge of achieving the task manifests countless, unimaginable transformations. Also, the excellence of knowledge comprises the three bodies, and therefore we know that the three bodies are wholly made up of real knowledge. According to another interpretation, the first [dharma of the five] comprises the essential body, because it is said that the essential body is essentially eternal, because it is said that the Dharma body of a Buddha is devoid of origination and cessation, and because it is said that it is acquired by means of causes for its realization but not by causes that produce it, and also because it is said that the Dharma body is possessed in common by all Buddhas, is omnipresent in all dharmas, like space, is devoid of characteristics, is unconditioned, and is neither form nor mind. However, when it is said that it is acquired by the transmutation of store consciousness, it means that it is revealed when the coarseness of the two obstacles in the eighth consciousness is transmuted and destroyed. When it is said that the Dharma body comprises the excellence of knowledge, this is because that [body] is its support and real nature, and because even though the essential Dharma body is endowed with real, countless qualities, still it is unconditioned. One cannot say that it is such things as form, mind, etc. The real qualities of the four knowledges and the eternal, omnipresent material body generated by mirror knowledge comprise [the body of] personal enjoyment. The Buddha body manifested by the knowledge of sameness comprises [the body of] enjoyment for others. The numerous characteristics of bodies manifested by knowledge of achieving the task in accordance with species comprise the transformation body.

It is said [in the Mahayâna Sütrdlamkâra] that perfect mirror knowledge is the Buddha as [body of] enjoyment, because one acquires [the body of] enjoyment by transmuting the evolving consciousnesses. Even though it is also acquired by transmuting 362

Chapter XIV

the store consciousness, still [the Mahayana Sutralamkara] says that the Dharma body is revealed by its transmutation and therefore does not mention acquiring [the body of] enjoyment in its abbreviated discussion.

It is also said that the Dharma body is devoid of generation and cessation, only acquired through causes for its realization, neither form nor mind, etc. The class of perfect mirror knowledge is opposed to this. If [that knowledge] is not affiliated with [the body of] enjoyment, to what body does it belong? Also, the body of enjoyment includes the special, conditioned, real qualities of the Buddha, and therefore the four classes of knowledge and really existing form and mind are wholly included in [the body of] enjoyment.

Also, [the body of] enjoyment for others and the transformation body are only revealed in order to convert others, and therefore it cannot be said that real knowledge is their substance. Even though it is said that the transformation body consists of the excellence of knowledge, nevertheless it [only] appears resembling knowledge or is generated by knowledge, and is [thus] metaphorically referred to as knowledge, but its substance is not really knowledge. It is said only that the knowledge of sameness and achieving the task are able to manifest [respectively] the [body of] enjoyment [for others] and the transformation body with its three actions [of body, speech, and mind], but it is not said that these two bodies are the same as the two knowledges. Therefore these two knowledges are included in [the body of] personal enjoyment. Indeed, even though the transformation body and [body of] enjoyment for others are devoid of real mind and mental activities, nevertheless there are minds and mental activities that are manifested through transformation. The spiritual powers of one who is supremely awakened are unimaginable, and therefore one is capable of revealing formless and substanceless dharmas through transformation. If this were not so, how could a Tathagata manifest craving, hatred, etc., since he has eliminated them long ago? How could disciples and animals know the thoughts of a Tathagata, 363

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since the real thoughts of a Tathagata are unknown even by bodhisattvas who are perfectly awakened?

Consequently, a scripture says that [a Tathagata] creates innumerable species [of beings] and all are given minds. It is also said that a Tathagata's knowledge of achieving the task creates the three actions [of body, speech, and mind]. It is also said that the transformation [created by the Tathagata] has a mind that is dependent on others, because a seen part of consciousness appears that is dependent on another real mind. Even though it is said that transformations are devoid of organs, mind, etc., still this refers to [transformations by] others, not to [those of] Tathagatas. Also, they are not said to have [organs, etc.] because the dharmas of material organs, mind, and mental functions of creations are devoid of the functioning of organs, etc.

Thus even though the three bodies are all endowed with boundless qualities, still each is different, that is, the essential body only possesses unconditioned qualities that are real, eternal, blissful, personal, pure, apart from all defilements; and they are the support of the good, without the difference of characteristics and functions of form, mind, etc. The body of personal enjoyment is endowed with countless kinds of real qualities, of subtle form and mind, etc. As for the [body of] enjoyment for others and the transformation body, they only possess limitless apparitional qualities that resemble form, mind, etc., along with the function of benefitting and gladdening others.

Also, the essential body is properly categorized as "for selfbenefit," because it is peaceful, blissful, undisturbed, and inactive, but at the same time, it is the dominant condition for the benefitting of others, because it causes sentient beings to acquire benefit and gladness. It is also the support of [the body of] enjoyment and the transformation body and therefore includes both kinds of benefit [i.e., for oneself and for others]. The body of personal enjoyment has to do exclusively with self-benefit, while [the body of] enjoyment for others and the transformation body only have to do with the benefit of others, because they are revealed for others. 364

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Also, the essential body is supported by the land of the Dharma nature (dharmata). Even though there is no distinction between body and land as far as substance is concerned, nevertheless they are related to the Buddha and the Dharma [respectively], because nature and characteristics differ. Neither this Buddha nor this land is categorized as form, and even though it cannot be said that they are large or small, they are boundless, in accordance with the characteristics of their office, pervading all places like space.

The body of enjoyment is in effect its own land and is sup- ported by it [in effect being the same]. That is, pure consciousness associated with perfect mirror knowledge, the maturation of causes for a pure, totally immaculate land resulting from [practices of] self-benefit cultivated in former times, transforms into a pure, totally immaculate land that continues from the first achievement of Buddhahood into the future, adorned with entirely perfect, limitless masses of jewels. The body of personal enjoyment is supported by it eternally and abides there.

The dimensions of this body are the same as those of the pure land. Each of the [thirty-two] fundamental marks and [eighty] secondary marks [on the body] is limitless, because it originates from unlimited roots of good. Since the qualities and knowledge are not material dharmas, even though it can be said that they are large or small in size, nevertheless those [qualities] that are realized by the support [i.e., the body] and the body that supports them can be said to extend everywhere.

The body of enjoyment for others is also supported by its pure land. That is, knowledge of sameness, the maturation of causes for a pure, totally immaculate land by virtue of the power of great mercy and compassion and resulting from benefitting others cultivated in former times, transforms into a pure land in accordance with the dispositions of bodhisattvas on the ten stages, and it may be small or large, inferior or superior, and evolves over time. The body of enjoyment for others is supported by it and abides there. The size of the support and body are also indeterminate. 365

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The transformation body is supported by a land of transformation. That is, knowledge of achieving the task, the maturation of causes for a pure, totally immaculate or defiled land by virtue of the power of great mercy and compassion and resulting from benefit to others cultivated in former times, transforms into a Buddha land in accordance with the needs of sentient beings who have not yet entered the [ten] stages, and it may be pure or defiled, small or ( large, and it evolves in time. The transformation body of the Buddha is supported by it and abides there. The size of the support and body are also indeterminate.

The essential body and its lands are realized identically by all Tathagatas and therefore are in substance devoid of distinction. Even though the body of personal enjoyment and its supporting land are transformations of each Buddha and are not identical, nevertheless all are limitless, without obstructing each other. The remaining two bodies and lands may be common or uncommon to beings to be converted by various Tathagatas. When they are common to those to be converted, various Buddhas each transform as a body and land at the same time and place. The shapes of bodies and lands resemble each other but do not obstruct each other. They develop in concert as the dominant condition that causes the being to be converted to manifest a transformation [body] from his own consciousness. That is, in one land there is a single Buddha body in order to manifest spiritual powers and preach the benefit of the Dharma for him. When [bodies, etc.] are uncommon, only one Buddha transforms a body in a land. It has been the nature of things from beginningless time that all sentient beings are related [to Buddhas] by disposition (gotra). Either many are related to one [Buddha] or one is related to many. Therefore there is common and uncommon relative to beings to be converted. Otherwise, there would be no benefit in many Buddhas abiding in the world for a long time in toilsome labor, because one Buddha could convert all beings.

These bodies and lands, pure and soiled, manifested from the transformation of a pure consciousness, are, like that transforming consciousness, both good and pure, because that which is born 366

Chapter XIV

of totally good, pure causes is included in the truth of the path, not in [the truths of] suffering and cause. The aggregates, etc., as images of consciousness, are not necessarily all identical, because the three dharmas [i.e., aggregates, sense bases, and sense fields] are born of a mixture of causes.

[Bodies and lands] manifested from the transformation of an impure consciousness are, like the transforming consciousness, all impure, because that which is born of an impure cause is included in [the truths of] suffering and cause, not in path or cessation. The images of a consciousness that is good, etc., are not necessarily the same [i.e., good, etc.], because the three [moral] natures are born of a mixture of causes, and the identity or difference of aggregates, etc., should be similarly understood, Otherwise, there would be no five [aggregates], twelve [sense bases], etc. 59a

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Conclusion

1. Consciousness Only

Indeed, [according to an interpretation] the seen part, etc., transforms and appears on the basis of consciousness and is not, like consciousness, a reality among the [nature that is] dependent on others. If this were not so, the principle of consciousness only would not be established, because it would be admitted that both consciousness and external objects really existed.

Alternately [according to another interpretation], the seen and seeing parts of consciousness are born from conditions, both originating in dependence on others and, like consciousness, may be false or real. The word "only" [in "consciousness only"] excludes the external but it does not deny internal objects. If this were not so, true suchness would also be unreal.

Since both internal objects and consciousness are not false, why do we just speak of "consciousness only" and not "objects [only]"? Consciousness only exists internally, while objects are also found externally [as well as internally]. We speak of "consciousness only" for fear of admitting the external [as being real]. Alternately [according to a third interpretation], the foolish deludedly grasp objects, generate passions and actions, and drown in [the ocean of] samsara) they do not vigorously seek escape, becoming liberated by contemplating the mind; so out of sympathy and compassion for them we speak of "consciousness only" causing liberation from samsara through one's contemplation of the mind. We do not mean that internal objects are, like externals, totally unreal.

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Alternately [according to a fourth interpretation], the seen part has consciousness as its nature. Through the power of perfuming, it is born resembling many parts. True suchness also is the real nature of consciousness, and therefore apart from the nature of consciousness there is no separately existing dharma. Here, the word "consciousness" also refers to mental activities, because mind and mental activities are undoubtedly associated. The three parts of this treatise demonstrate consciousness only, and for that reason it is named the "Treatise Demonstrating Consciousness Only. " We also refer to this treatise by the name "Purification of Consciousness Only" because it reveals the extremely clear, pure principle of consciousness only. The basic treatise [i.e., Vasubandhu's Verses] is named "Consciousness Only in Thirty Verses" because in thirty verses the principle of consciousness only is revealed perfectly, with neither more nor fewer [verses].

2. The Transference of Merit

On the basis of holy teaching and correct reasoning, The nature and characteristics of consciousness only have been distinguished.

The merit we have secured is bestowed on all living beings, And we vow that together we shall speedily

enter supreme bodhi.

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THE THIRTY VERSES ON CONSCIOUSNESS ONLY by

Bodhisattva Vasubandhu Translated into Chinese by the Dharma Teacher of the Tripitaka, Hsiian-tsang of the Great T'ang Dynasty Translated from the Chinese (Taisho Volume 32, Number 1586) by

Francis H. Cook

Introduction to the Thirty Verses

on Consciousness Only

The short verse work referred to commonly as the "Thirty Verses" is one of several important Buddhist treatises that propound the idea that nothing exists except consciousness or mind, or that all things believed by the ordinary person to be objective realities outside mind are in reality mere mental constructs. These treatises, along with several related scriptural works (sutra), represent one of several important streams of Mahayana Buddhist teaching that include the doctrine of emptiness (sunyata), the doctrine of the matrix of Buddhahood (tathagata-garbha), and the doctrine of the Buddha nature (buddha-gotra). Those who taught the doctrine of consciousness (vijnana-vada), or practice of oga (yogacara), as it was also called, specialized in the theory of how the cognition of the true nature of things becomes distorted in humans through the processes of conceptualization, false imagination, and discrimination, and how the mind is restored to its innate purity and clarity, once more capable of seeing things as they truly are, undistorted by delusion and error. One of the leaders in articulating this complex teaching was the great Indian Buddhist scholar-monk Vasubandhu, who is believed to have lived during the fourth century. To him is attributed a number of important treatises such as the "Thirty Verses," as well as commentaries on scriptures. He is revered by all later Far Eastern schools of Buddhism for his authority, vast learning in Buddhist doctrine, and important contributions to the development of Buddhism. The main point of the "Thirty Verses" is that the object of perception believed to be a real thing outside of the perceiving consciousness 373

Introduction to the Thirty Verseson Consciousness Only

Thirty Verses on Consciousness Only

does not really exist externally at all. It is said to be nothing but a mental construct (vijnapti) projected by consciousness itself and there fore nothing but a transformation of consciousness. This much is clear from a reading of the "Thirty Verses." However, the main problem for the reader is that of determining in what precise sense it should be understood that the many sense data of everyday life are nothing but mental constructs. Interpreted in a radical manner, one arrives at philosophical idealism in which the teaching means literally that there is absolutely not in any sense anything external to the individual perceiving mind.

However, nothing as radical as this is called for, and the teaching of consciousness only is not a species of philosophical idealism What Vasubandhu and other spokesmen for Buddhism are arguing is that the pure immediacy of any cognitive experience is distorted as soon as it occurs, through the superimposition of imaginary labels onto the experience. Thus the actual experience is interpreted by the mind, and this process reinforces the subsequent tendency to interpret in the same manner. The result is that the mind mistakes its stereotyped and habitual interpretations of events for the actual events. It is not that nothing exists in a world external to the mind but rather that the unenlightened individual is trapped in false consciousness and has no access to the real world outside the mind. The world experienced by the unenlightened is thus an exclusively mental, imaginary world filled with unrealities such as selves (atman), others, Buddhas and ordinary beings, good and bad, and so on. Such a world is a world of discrimination, imagination, stereotyped reaction, and sedimented responses to experience, and consequently unreal. The last few verses of the Treatise deal with the process of ending this chronic distortion of experience. Vasubandhu speaks metaphorically of a "transmutation of the support" (asraya-paravrtti), which refers to a crucial change in the nature and function of ordinary consciousness and personality. It ends delusion and error and precipitates a pristine, nondeluded cognition of events, which is the awakened perception of a Buddha.

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Translator's Introduction

The work translated here is number 1586 in volume 31 of the Taisho shinshu daizokyo. The brief prose passages interspersed with the verses are the interpretive comments of the Chinese monk Hsuantsang, who translated the text from the Sanskrit. The verses are the same as those that serve as the basis for the extended commentary of the "Demonstration of Consciousness Only" printed elsewhere in this volume. In that work, however, the verses are given extensive comments by various Indian Buddhist scholars and manipulated in such a way that the verses evoke a very radical interpretation not found in the verses as translated here alone.

The text of the "Thirty Verses" exists in the original Sanskrit as well as the Chinese translation by Hsiian-tsang. The Sanskrit text has been translated and commented on extensively by Stefan Anackar, in Seven Works of Vasubandhu, Delhi: Motilal Banarsidass, 1984, and Thomas A. Kochumuttom, A Buddhist Doctrine of Experience, Delhi: Motilal Banarsidass, 1982.

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The Thirty Verses on

Consciousness Only

Bodhisattvas such as Dharmapala created the demonstration of consciousness only (vijnapti-matrata-siddhi) in agreement with these thirty verses. Now, I will briefly show the reasons. In these thirty verses, the first twenty-four verses show the characteristics of consciousness only. The next verse shows the nature of consciousness only. The last five verses show active states of onsciousness only. Of he first twenty-four verses, the first verse and a half explain the characteristics of consciousness only briefly. The next twenty-two and a half verses explain the characteristics of consciousness only extensively. That is, some outsider asks, "If there is only consciousness, why do ordinary people and holy teachings say that a self and dharmas exist? " The Verses reply, The metaphor of self and dharmas

Evolves in various ways

Upon the transformation of consciousness.

The transforming consciousness is threefold: (1) Retribution, thought,

And perception of the external realm. (2a,b)

The next twenty-two and a half erses extensively explain the characteristics of consciousness only, because the prior verses mentioned the three transforming consciousnesses briefly. Now, they extensively explain the characteristics of he three transforming consciousnesses. What are the characteristics of the first transforming consciousness? The Verses say,

377

Thirty Verses on Consciousness Only First, the alaya [store] consciousness is [also] retribution and holder of all seeds. (2c,d)

That which it grasps and holds, its location, and its perceptions are imperceptible.

It is always associated with mental contact, Attention, feeling, conceptualization, and volition. In it, the only feeling is one of indifference. (3) It is undefiled and morally neutral, And the same is true of mental contact, etc. It always evolves like a flowing stream, And is abandoned in the state of arhat. (4) Having discussed the first transforming consciousness, what are the characteristics of the second transforming consciousness? The Verses say,

Next, the second transforming consciousness; This consciousness is called manas (thought). It evolves supported by that [store consciousness] and with it as its object,

And has the nature and character of thinking. (5) It is always associated with four passions: Delusion about self, view of self, Self-conceit, and love of self,

Along with others such as contact. (6) It is defiled and morally neutral, And bound to the place of birth. In the arhat, the samadhi of cessation, And the supramundane path, it does not exist. (7) This is how the second transforming consciousness is explained. What are the characteristics of the third transforming consciousness? The Verses say,

Next, the third transforming consciousness With its sixfold distinction.

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Thirty Verses on Consciousness Only Its nature and character are that of perception of the object,

And it is good, bad, or neither. (8) They are associated with universal mental activities, Those [mental activities] with specific objects, the good, the passions,

Secondary passions, the nondetermined, And all three feelings. (9) First, the universal mental activities, [such as] contact, etc.

Next, those with specific objects: that is, desire, Resolve, memory, samadhi, and discernment [prajna], Whose objects are not the same. (10) Faith, conscience, sense of shame, The three roots [of good], [such as] noncraving, etc., Vigor, serenity, vigilance, Indifference and harmlessness are the good [mental activities], (11)

The passions [klesa] are craving, hatred, Delusion, pride, doubt, and wrong views. The secondary passions [upaklesa] are anger, Hostility, dissimulation, vexation, envy, avarice, ( 12)

Deceit, hypocrisy, with harmfulness and vanity, Lack of conscience and shamelessness, Agitation and torpor,

Unbelief and indolence,

(13)

Negligence and forgetfulness, Distraction and incorrect knowing. The nondetermined [states] mean remorse and sloth, Applied thought and sustained thought, two pairs in two ways. (14)

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Thirty Verses on Consciousness Only Having discussed mental activities associated with the six kinds of consciousness, how should one understand their states of appearance? The Verses say,

Supported on the fundamental consciousness, The [first] five consciousnesses appear according to conditions,

Either together or not,

Like waves supported by water. (15) Mental consciousness [the sixth consciousness] perpetually appears,

Except in those born among the unconscious celestials And in the two mindless samadhis, And in those who are [in states of] sloth and stupefaction. (16)

We have extensively distinguished the characteristics of the three transforming consciousnesses as supports for the two parts that are transformed from them. How should we understand that the metaphorical "self" and "dharmas" that are transformations based on consciousness are not separate realities and as a consequence are all consciousness only? The Verses say, The various consciousnesses transform As imagination and the imagined. As a result of this, all these are nonexistent. Therefore, all are consciousness only. (17) If there is nothing at all but consciousness and no external conditions at all, from what are the many imaginations born? The Verses say,

From the consciousness that is all seeds Transformation [occurs] in such-and-such ways. Due to the power of mutual influence, That-and-that imagination is born. (18) Even though internal consciousness exists, still, there are no external conditions, so what is the basis for the continuity of birth 380

Thirty Verses on Consciousness Only and death [samsara] among sentient beings? The 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. (19) If there is only consciousness, why did the World-Honored One say in place after place in the scriptures that there are three natures [for each object]? You should understand that the three natures are also not separate from consciousness. Why? The Verses say, Because of whatever imagination, Such-and-such a thing is imagined. This imagined nature [parikalpita-svabhava] Does not exist. (20)

The nature that is dependent on others [paratantra-svabhava]

Is discrimination born of conditions. The perfected [nature, parinispanna-svabhava] is the eternal privation

Of the former nature from that [dependent nature]. (21) Therefore, this [perfected nature] and the dependent on others

Are neither different nor nondifferent, Like the nature of impermanence, etc. One not perceived, the other is not perceived. (22) If there are three natures, why did the World-Honored One teach that all dharmas are wholly natureless [nihsvabhava]? The Verses 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. (23) The first is naturelessness of characteristics [laksana]; 381

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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. (24)

This is the ultimate truth of all dharmas

And is also the same as true suchness,

Because it is eternally so in its nature.

It is the true nature of consciousness only. (25) With regard to the last five verses showing the active state of consciousness only, the Treatise [i.e. Thirty Verses] says, "Such are the characteristics and nature of consciousness only that have been demonstrated. Who awakens to it and enters, how, and by how many states?" Those who are endowed with the two dispositions [gotra] of the Mahayana [enter and awaken to it gradually, in five states. What is the meaning of the two dispositions of the Mahayana?]. The first is inherent disposition [prakrti-gotra]. That is, causes [i.e. seeds] of pure dharmas existing naturally from beginningless time adhering to fundamental consciousness. The second is the disposition created by perfuming [vasana], That is, that which is created by perfuming caused by hearing, etc., from hearing the Dharma that flows uniformly from the realm of the Dharma. One must possess these two dispositions of the Mahayana in order to awaken to and enter [consciousness only]. What are the five states? The first is the state of equipment \sambhâra-avasthà\. That is, cultivation of the aids to liberation [moksa-bhâglya] of the Mahayana. Supported by the nature and characteristics of consciousness, they are able to deepen belief and understanding. What is the characteristic [of this state]? The Verses say, As long as one does not generate consciousness That seeks to abide in the nature of consciousness only, One is still unable to destroy

The propensities of the twofold grasping. (26) The second is the state of added effort [prayoga-avastha]. That is, cultivation of the aids to [cognitive] penetration [nirvedha-bhagiya] of the Mahayana. Abiding in the state of added effort enables one 382