T2185 Prince Shōtoku’s Commentary on the Śrīmālā-sūtra

Chapter 6: The Unlimited Noble Truths

Prince Shōtoku's Commentary on the Śrīmālā Sutra

we look closely at the language of the sutra itself, we see a pattern similar to the one described in the last chapter regarding the status [of the Tathāgata] as the ultimate and [the two vehicles] as provisional. In keeping to that pattern here, we will take up the realm of the One Vehicle and examine why it represents the ultimate truth. We will see also how these two types of Noble Truths serve as the basis for the cultivation of virtue, and that while the Tathāgata has mastered both types, practitioners of the two vehicles observe only one, meaning that their path is provisional.

This part has two subsections. The first four chapters offer a general explanation of this realm, while the next four offer a specific explanation of it. The general explanation takes up the conditioned and unconditioned forms of the Noble Truths, neither abbreviating nor omitting [any of the eight truths from its analysis], and describes how each is part of the realm of the One Vehicle. It is thus called the "general explanation. " [But the final four chapters

of this section] omit three of the truths[, of suffering, accumulation, and the path,] taking up only the unconditioned truth of the cessation of suffering as the ultimate teaching. It is thus called the "specific explanation. " The general

explanation of this realm includes four chapters: "Chapter [Six]: The Unlimited Noble Truths,

" "Chapter [Seven]: The Tathāgatagarbha,

" "Chapter [Eight]:

The Dharma Body,

" and "Chapter [Nine]: The Concealed Truth: The Meaning of Emptiness.

"

The General Explanation

Chapter Six:

The Unlimited Noble Truths

"Chapter [Six]: The Unlimited Noble Truths" has five parts. The first describes the Four Conditioned Noble Truths that are realized by practitioners of the two vehicles. The second part begins with "[O World-honored One], they do not possess supramundane [wisdom].

" It explains why the two vehicles

do not possess supramundane wisdom. The third part begins with "O Worldhonored One, [supreme wisdom] is like a diamond. " It discusses why the

two vehicles do not possess supreme wisdom. The fourth part begins with "O World-honored One, the meaning of the term 'noble' [does not refer to all the disciples and self-enlightened ones].

" It explains that practitioners of the

two vehicles do not understand the noble meaning [of the Buddha's ultimate 94

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teaching]. The fifth part begins with "The Noble Truths [are not the truths understood by the disciples and self-enlightened ones]. " It explains why the

two vehicles do not understand these truths. 6.1: The Four Conditioned Noble Truths

The first part of this chapter reads,

"[The disciples and self-enlightened

ones] first observed the Noble Truths [with their singular wisdom that eliminates the entrenchments]. " In this passage describing their initial observation of the Four Conditioned Noble Truths, the phrase "with their singular wisdom" refers to wisdom associated with this first set of conditioned Noble Truths, while "that eliminates the entrenchments" refers to eliminating the four entrenchments. [Indeed, the sutra refers directly to this process, stating that this is] "the wisdom that eliminates the four [entrenchments]. " Since the

mental disturbances can be eliminated by one possessing this wisdom, it is called the "wisdom that eliminates.

" Similarly, since this type of wisdom

eliminates the entrenchments associated with the Four [Conditioned] Noble Truths, it is also known as the "wisdom of the four types of elimination. "

The sutra continues,

"[Practicing] virtue and realizing [the cessation of suffering]"; this passage refers to the "unconditioned virtues. " The final passage

of this part reads,

"[The disciples and self-enlightened ones] clearly understood the Four [Noble] Truths,

" which refers to the partial insight realized by these two groups into the meaning of the Four Noble Truths[, since they understand their conditioned form but not their unconditioned form]. 6.2: Supramundane Wisdom

The second part of this chapter begins with "O World-honored One, [they do not possess supramundane wisdom,]" and explains why the two vehicles do not possess the highest wisdom. Indeed, the passage "They do not possess supramundane, supreme wisdom" is meant to criticize the previous belief that the diamondlike mind of the arhat was the ultimate form of wisdom, and was thus described as "supramundane,

" [literally,

"above the world"].

Based on that belief, the fruit of the arhat's mind was called "supreme. " As

has been argued above, however, because the wisdom of the two vehicles is incomplete, the fruit of its practices cannot be considered the highest attainment. Here, the sutra states, "they gradually attain the four types of wisdom, "

suggesting that their wisdom cannot be the highest since it has not yet attained 95

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ultimate truth. The sutra adds,

"they gradually attain the Four Conditioned

[Noble Truths],

" which means that this set of truths is not the highest because [members of the two vehicles] must still attain the Four Unconditioned Noble Truths. Since their wisdom based on the observation of phenomena is incomplete, how could it be said that they have attained supreme wisdom? The sutra continues,

"The Dharma that has not been attained gradually is supramundane, supreme wisdom. " This is a reference to the ultimate truth of the Buddha that explains why the two vehicles[, lacking that truth,] are not supreme. The Buddha's wisdom is the realm of absolute perfection above which there is no more advanced stage; it is thus called "the ultimate [wisdom] with nowhere left to advance.

"

6.3: Supreme Wisdom

The third part begins with "O World-honored One, [supreme wisdom is like a diamond.]" It explains why the supreme wisdom of the Buddha is not possessed by the two vehicles. This part has six passages that can be combined into three pairs. The first pair uses the words "is" and "is not" to describe supreme wisdom, which "is" the realm of the Buddha and "is not" the realm of the two vehicles. The second pair begins with "O World-honored One, since they lack the wisdom of the two sets of Noble Truths. " It also

uses "is" and "is not,

" but here first to explain [that supreme wisdom] "is not" [the realm of the two vehicles], and then to explain that it "is" [the realm of the Buddha]. The third pair begins with "O World-honored One, if all [these stores of afflictions] have been destroyed [by this ultimate wisdom]. "

This passage offers a conclusion to this analysis of the supreme wisdom that "is" [the realm of the Buddha] and "is not" [the realm of the two vehicles]. See the sutra. In this part, moreover,

"diamond" is a metaphor for the Buddha's

wisdom, while "they have eliminated the various entrenchments" refers to the four entrenchments.

6.4: The Meaning of "Noble"

[The fourth part,] which has two halves, begins with "O World-honored One, the meaning of [the term] 'noble.

'" It explains that "noble" does not refer

to [the disciples and self-enlightened ones]. The first half explains why "noble" does not refer to the two vehicles, and the second takes up the limited and partial [merits of the disciples and self-enlightened ones]. See the sutra. 96

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6.5: The Two Vehicles Do Not Understand These Noble Truths The fifth part, which also has two halves, begins with "The Noble Truths [are not the truths understood by the disciples and self-enlightened ones]. "

It explains that the two vehicles do not understand these truths. The first half explains why the two vehicles do not understand these truths, and the second explains why the Tathāgata does. The first half includes the passage beginning with "is not true,

" meaning their understanding of the truths of suffering and its origin is not the supreme truth. Likewise, the reference to "is not virtuous" is also meant to suggest that their understanding of the truths of cessation and the path is not the supreme truth.

The second half explains the supreme truth of the Tathāgata. See the sutra. The word "truth" means to be able to clearly discern the true meaning, and so refers to the realm of the Buddha, not to that of the two vehicles. As such, the unconditioned truths are the realm of the Buddha alone. But why is it said that even the Four Conditioned Noble Truths are not understood by [followers of] the two vehicles? It is because their understanding of these truths is not equal to the deep realization of the Tathāgata. Furthermore, even though practitioners of the two vehicles have examined the Four Conditioned Noble Truths and have eliminated the mental disturbances of the three realms, this is the skillful teaching of the Buddha. When viewed from the perspective of ultimate truth, moreover, it is only [the Buddha] and bodhisattvas above the seventh stage—that is, those who have eliminated the mental disturbances of the three realms—who fully understand the Four Conditioned Noble Truths.

Chapter Seven:

The Tathāgatagarbha

"Chapter [Seven]: The Tathāgatagarbha" is the second of the eight chapters that constitute the realm of the teaching. It begins with "The Noble Truths [offer profound meaning],

" and praises the profundity of the Eight Noble

Truths. Although the previous chapter described the two types of Noble Truths that are understood by the Tathāgata alone, not by practitioners of the two vehicles, the profundity of these truths was not explained. This chapter does so by examining the tathāgatagarbha and praising the two types of Noble Truths, which help explain the tathāgatagarbha. Conversely, since 97

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the tathāgatagarbhahas already been described as profound, the Eight Noble Truths themselves must also be profound. This [relationship] also means that the two types of Noble Truths are solely of the realm of the Tathāgata, not of the two vehicles.

This chapter has five parts. The first takes up the tathāgatagarbhaand praises the profundity of the Eight Noble Truths. The second begins with "If [one does not doubt the tathāgatagarbhathat is hidden by] the innumerable stores [of afflictions].

" It takes up the tathāgatagarbhaand the Dharma body as means to encourage faith in the Eight Noble Truths. The third part begins with "In this way, it is difficult to know and understand [the meaning of these two types of Noble Truths].

" This passage offers a general explanation of

what are called the "essence" and "characteristics" of the Eight Noble Truths. The fourth begins with "In this way, the Four Unconditioned Noble Truths. "

This passage concludes discussion of the Four Unconditioned Noble Truths being only of the realm of the Buddha. The fifth begins with "O World-honored One, the extinction of the things [of the phenomenal world] is not the same as the elimination of suffering.

" This passage analyzes the [conditioned

and unconditioned] forms of the Noble Truth of the cessation of suffering. 7.1: Praising the Profound Eight Noble Truths

Part One, which takes up the tathāgatagarbhaand praises the profundity of the Eight Noble Truths, can be divided into three components. The first offers direct praise for the profundity of the Eight Noble Truths. The second component explains the reasons for this praise, and begins with "Why? [Because these truths explain the profound tathāgatagarbha.]" The third begins with "the realm of the tathāgatagarbha" and concludes the praise of these truths.

[The first component is not discussed further. The second component includes the passage,] "explain the profound tathāgatagarbha. " And while

this passage suggests that the Eight Noble Truths explain the tathāgatagarbha, the sutra adds,

"[The tathāgatagarbha] explains the meaning of the Noble Truths.

" The latter clearly means that the Eight Noble Truths can also be explained through the lens of tathāgatagarbha. [The third component] includes,

"Since the realm of the tathāgatagarbhais profound, teaching these Noble Truths is also profound.

" This passage describes the unconditioned

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truth of the cessation of suffering as the tathāgatagarbha,meaning that this truth must also be profound. We will see below that both types of the truth of suffering and the truth of accumulation can conceal the tathāgatagarbha, while [the conditioned truth of] cessation and the two types of [the truth of the] path can reveal it. Since it is difficult to explain the reasons that [the profound tathāgatagarbha] can be both hidden and manifest, [the Eight Noble Truths, which help to explain the tathāgatagarbha,] must also be profound. 7.2: Promoting Faith in the Eight Noble Truths

Part Two begins with "If [one does not doubt the tathāgatagarbhathat is hidden by] the innumerable stores [of afflictions].

" It takes up the tathāgata garbha and the Dharma body as a means to encourage faith in the Eight Noble Truths. When sentient beings hear that these Noble Truths are profound and are only of the buddha realm, they immediately think the following. "If

that is so, then who, besides the Tathāgata, could have faith in them? For whom did he teach these truths?"

To allay such concerns, the sutra teaches the tathāgatagarbhaand the Dharma body as a means to encourage faith in the Eight Noble Truths. It also teaches that the unconditioned truth of the cessation of suffering is the tathāgatagarbha,which, when manifest, is the Dharma body. So if one can have faith in the tathāgatagarbhaand the Dharma body, then one can also have faith in these Eight Noble Truths. In this way, the sutra promotes faith in these teachings.

When sentient beings hear that the profound teaching of the tathāgatagarbhais difficult to fathom, they imagine its original condition to be free from the fetters of mental disturbances—purity itself. As such, it is of a realm beyond their comprehension. To allay such concerns, the sutra offers the following explanation. When the tathāgatagarbhais hidden among the afflictions, then it is not free from the fetters of the mental disturbances. But if one does not doubt the principle that the tathāgatagarbhais hidden in this way, then one will not doubt that the tathāgatagarbhaalso manifests as the Dharma body. And if one can have faith in the principle that the tathāgatagarbhacan be both hidden and manifest, then one can also have faith in the Eight Noble Truths. In earlier times, it was not taught that the tathāgatagarbhacould be hidden among the mental disturbances. At that time, only 99

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the [Four] Conditioned Noble Truths were taught. But this was no more than skillful means.

In sum, this part has two halves: the first explains that to have faith in the tathāgatagarbhais to have faith in the Dharma body. The second begins with "To explain the tathāgatagarbha,[one also explains the Dharma body of the Tathāgata, the inconceivable buddha realms, and skillful means]. " This

means that if one can have faith in both the tathāgatagarbhaand the Dharma body, then one will also have faith in the Eight Noble Truths. When the tathāgatagarbhais hidden among the afflictions, it is naturally difficult for sentient beings to have faith in it. Therefore, [the sutra] encourages developing faith in its manifest form of the Dharma body.

7.3: The Essence and Characteristics of the Eight Noble Truths Part Three begins with "In this way, it is difficult to know [and understand the meaning of these two types of Noble Truths].

" This passage takes up the

essence and characteristics of the Eight Noble Truths. Although the two types of Noble Truths were noted above, neither the basis for their names nor their essence and characteristics were discussed in detail. We do so in the following. This part can be divided into eight components. The first explains in general terms the two types of Noble Truths. The second begins with "What is [the meaning] of the two types of Noble Truths?" It lists the names of the two types of Noble Truths. The third explains why the conditioned and limited Noble Truths are considered together. This part corresponds to the sutra passage that states, "The Conditioned Noble Truths are the 'limited' Four Noble Truths.

" The fourth begins with "Why? [Because those who rely on others cannot understand all suffering.]" This passage explains why these Noble Truths are called "conditioned" and "limited.

"

The fifth begins with "Therefore, O World-honored One, [there is conditioned and unconditioned birth and death]. " This passage addresses the two

types of birth and death as well as the two types of nirvana. It also explains why there are two types of Noble Truths. The sixth, which begins with "They explain the unconditioned Noble Truths,

" addresses the unconditioned and

unlimited types of the Noble Truths. The seventh begins with "Why? [With self-power one can know all suffering.]" It explains further why the second set of Noble Truths can be called "unconditioned" and "unlimited. " The eighth

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begins with "In this way, [these are the Eight Noble Truths.]" It offers a general conclusion to the two types of Noble Truths. 7.3-1, 7.3-2 and 7.3-3

For a detailed [explanation] of the first three components, see the sutra. 7.3-4: The Conditioned and Limited Four Noble Truths The fourth component explains the names of these conditioned truths in response to the question,

"Why are [these truths] called 'conditioned' and

'limited'?" [The answer] can be explained [as follows]. In the sutra passage, "Those who rely on others cannot understand all suffering, " the phrase "rely

on others" is a reference to the two vehicles and bodhisattvas at the seventh stage. This passage means that those who rely on others cannot fully understand the Noble Truths of suffering, origination, cessation, and the path—whether inside or outside the three realms. And just as those who rely on others are called "conditioned" and "limited,

" so also are the truths they understand.

7.3-5: The Two Types of Birth and Death and Two Types of Nirvana The fifth component addresses the two types of birth and death as well as the two types of nirvana. It also explains [why there are two types of Noble Truths]. This component begins with "Therefore, O World-honored One, there is conditioned and unconditioned birth and death. " This passage means

that because objects can be classified according to [the level of understanding of] those who observe them, they can be either "conditioned" or "unconditioned. " [In just this way,] the cycle of birth and death can also be classified as "conditioned" or "unconditioned.

" Indeed, practitioners of the two vehicles

and bodhisattvas at the seventh stage are called "conditioned people, " since

they understand only limited cyclic existence. On the other hand, bodhisattvas at the eighth stage and above are referred to as "unconditioned people" because they also understand the birth and death of inconceivable transformation. And so it is said that there are these two forms of birth and death: the "conditioned" and the "unconditioned.

"

Moreover, conditioned birth and death corresponds to the limited form of the origination of suffering and its cause, while unconditioned birth and death corresponds to the unlimited form of the origination of suffering and its cause. Bodhisattvas at the eighth stage and above understand completely 101

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Prince Shōtoku's Commentary on the Śrīmālā Sutra the birth and death of limited cyclic existence, while those at the seventh stage and below do not yet completely understand the birth and death of inconceivable transformation. [Because of these different levels of understanding, the conditioned and unconditioned forms of birth and death] are distinguished [in the sutra].

The following passage in the sutra states,

"Nirvana is also [described as

'conditioned' and 'unconditioned'

—the former being nirvana] 'with remainder' and [the latter being nirvana] 'without remainder. '" Indeed, just as the

objects of observation and the cycle of birth and death are named based on those [who follow the teachings], the sutra's description of nirvana follows this model; that is, it distinguishes those who experience nirvana "with remainder" and nirvana "without remainder. " Practitioners of the two vehicles and

bodhisattvas at the seventh stage are called "people with remainder, " since

they have realized nirvana with remainder. But the Tathāgata is called "the person without remainder" because he has realized nirvana without remainder. Nirvana with remainder also corresponds to the limited forms of the cessation of suffering and the path, while nirvana without remainder corresponds to the unlimited forms of the cessation of suffering and the path. 7.3-6 and 7.3-7: The Unconditioned and Unlimited Four Noble Truths The sixth component includes the passage,

"The meaning of the Four

Unconditioned Noble Truths is the same as that of the Four Unlimited Noble Truths.

" It explains the unconditioned and unlimited truths. The seventh component begins with "Why?" It explains why the second set of Noble Truths is called "unconditioned" and "unlimited, " in response

to those who ask why these terms are used to refer to these truths. The answer is found in the sutra, which states,

"With self-power, one can know all [suffering].

" This means that bodhisattvas at the eighth stage and above who have entered the flow of the Dharma can, with each successive thought, completely understand these truths. Since [bodhisattvas at the eighth stage and above are called "unconditioned people,

"] these Noble Truths are named following this pattern; that is, they are called "unconditioned" and "unlimited. "

And in response to those who ask how it is possible to understand completely the unconditioned truth of the cessation of suffering, it is said to be only through reverent faith in the Buddha, not through direct knowledge of the phenomenal world.

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7.3-8: Conclusion to the Two Types of Four Noble Truths The eighth component begins with "In this way, [these are the Eight Noble Truths].

" It offers a general conclusion [to the two types of Noble Truths]. The sutra states,

"These are the Eight Noble Truths. The Tathāgata taught the Four [Conditioned Noble] Truths. " This passage means that in

earlier days, the Tathāgata had taught the Four Conditioned Noble Truths for the benefit of practitioners of the two vehicles and bodhisattvas at the seventh stage. One interpreter states,

"Although the Tathāgata taught these eight truths for those inside and outside the three realms, he simply combined them into [a single set of] four truths.

"

These two types of Noble Truths are described with ten different names. The Noble Truths inside the three realms are "created, " "limited,

" "bounded,

"

"conditioned,

" and "with remainder,

" while those outside the three realms

are "uncreated,

" "unlimited,

" "unbounded,

" "unconditioned,

" and "without

remainder.

" And while these ten names are meant to describe the fundamental nature of these truths, they can also be applied to the practitioners being discussed in the sutra. That is, members of the two vehicles and bodhisattvas at the seventh stage are said to experience the "five conditioned" qualities [that are created, limited, bounded, conditioned, and with remainder], while bodhisattvas at the eighth stage and above are said to experience the "five unconditioned" qualities [that are uncreated, unlimited, unbounded, unconditioned, and without remainder]. The former groups are said to experience the five conditioned qualities because they have not yet exhausted all causes, and so still have actions to perform outside the three realms. But bodhisattvas of the eighth stage and above are said to experience the five unconditioned qualities because they have exhausted all such causes through their practice, and so have no actions left to perform. One can also understand these descriptions in this way. Although bodhisattvas of the eighth stage and above fully understand phenomena inside the three realms, bodhisattvas at the seventh stage do not fully understand phenomena outside the three realms. [Indeed, these different levels of understanding] are the basis for distinguishing [the two groups according to the five conditioned and unconditioned qualities]. These [two sets of Noble Truths] can also be understood as follows. In the former set, the two truths of origination and the path are causes in the 103

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Prince Shōtoku's Commentary on the Śrīmālā Sutra three realms: [that is, origination is the cause] of suffering and [the path is the cause] for eliminating suffering. Likewise, we can also say that the two truths of suffering and its elimination arise [based on the cause of the two truths of origination and the path]. Therefore, [the former set of Noble Truths is called] "conditioned.

" Since this set is not the ultimate source of enlightenment, moreover, it is referred to as being "with remainder, " "bounded,

"

and "limited.

" And because the nature of this set's three truths of suffering, origination, and the path is to naturally arise and cease, each of these truths can also be called "conditioned.

" But the truth of eliminating suffering is a

cause for such conditioned activities, and so is called "that which causes conditioned [phenomena].

"

Although the two truths of origination and the path outside the three realms are also conditioned, their functioning is fainter and so is unlike those inside the three realms. For this reason, they can be called "unconditioned. " This distinction can also be explained as follows. [Outside the three realms,] because a previous thought becomes the cause for the succeeding thought, which is its fruit, each successive thought is new and changing. It is, therefore, difficult to identify the conditioned marks within this process. Since the two truths of suffering and its elimination arise from the unconditioned causes [of the two truths of origination and the path], they can also be called "unconditioned. "

The model text states instead,

"Because the two truths of suffering and

its cessation themselves are incapable of creating fruit, they are called 'unconditioned. '" If that is the case, however, the two truths of suffering and its cessation inside the three realms should also be unconditioned. I have thus not used the model text's interpretation.

Since the principles of these four [unconditioned] truths are exhaustive and are the ultimate source, they are described as being "unlimited, " "without

remainder,

" and "unbounded.

" But it is only the one truth of cessation that is not subject to rising and ceasing. For this reason, it is called "unconditioned. "

The three other truths are thus called "unconditioned" based only on their relation to this truth of the cessation of suffering. 7.4: The Eight Noble Truths as the Ultimate

Part Four begins with "In this way, the Four Unconditioned Noble Truths.

" This passage concludes discussion of the Eight Noble Truths as the 104

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ultimate, since they are understood by the Buddha alone. As the name and essence of the Eight Noble Truths have already been explained, we take up now the Tathāgata as the one who has mastered these ultimate principles. This section has four aspects. The first states that the Buddha alone has mastered these ultimate principles. The second begins with "[The activities] of the arhats [and self-enlightened ones are not ultimate], " and naturally

means that the activities of the two vehicles are provisional. The third begins with "Why? [Since the elements of existence are not ultimately of inferior, middling, or superior quality, nirvana is attained.]" This passage further details why the activities of the two vehicles are provisional. The fourth begins with "Why? [Because the Tathāgata.]" This passage explains why the activities of the Buddha alone are ultimate.

[The first and second aspects are not discussed further. The third aspect] includes the passage,

"not of inferior, middling, or superior quality.

" In this

passage,

"inferior" refers to the disciples,

"middling" to the self-enlightened

ones, and "superior" to bodhisattvas at the seventh stage. This passage explains that these three types of practitioners have not yet attained ultimate nirvana. One interpreter argues that "superior" refers instead to the Buddha, but agrees that none of these three types of practitioners has attained ultimate nirvana and states that the Buddha alone has done so.

Some ask why the Buddha alone possesses ultimate wisdom. [The fourth aspect answers this question by addressing the sutra, which states that the Tathāgata] "knows all future suffering [and has eliminated all the afflictions and the active afflictions].

" Although the Buddha knows the future suffering

of all sentient beings and has passed beyond suffering, practitioners of the two vehicles, who do not yet know future suffering, have not. Therefore, they do not possess ultimate wisdom. In the phrase quoted above, "has eliminated all the afflictions" refers to the fundamental afflictions, while "[eliminated] the active afflictions" refers to the secondary afflictions. The word "accumulation" refers to the afflictions one experiences from past karma, and so is called "receiving the accumulation" of [karmic seeds from both the fundamental and secondary afflictions].

"Destroying all the elemental aggregates of the mind-made bodies, [the Tathāgata] has realized the elimination of all suffering": this passage refers to the truth of the cessation of suffering, which exists inside and outside the three realms. The passage 105

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Prince Shōtoku's Commentary on the Śrīmālā Sutra uses the word "all" [to refer both to the elemental aggregates that constitute the phenomenal world and the suffering one experiences in that world], although it does not explain the path [to eliminate that suffering]. One interpreter argues [that in the phrase,

"receiving the accumulation"],

"'receiving' refers to untainted karma associated with the afflictions, while 'accumulation' refers to the collection of all one's previous karmic afflictions. 'Destroying all the elemental aggregates of the mind-made bodies' refers to the truth of the cessation of suffering, while '[the Tathāgata] has realized the elimination of all suffering' likely refers to the truth of the path. " Another

observer argues that "accumulation" refers to the four entrenchments. 7.5: The Two Types of Cessation of Suffering

The chapter's fifth part begins,

"O World-honored One, [the extinction

of the things of the phenomenal world is not the same as the elimination of suffering].

" It analyzes the two types of the cessation of suffering. While each of the other six truths differs based on characteristics that are either deep or shallow, all six are related to the elements of existence. Therefore, these six truths can, in principle, be distinguished from each other [based on whether they are conditioned or unconditioned]. It is difficult to do so, however, with the two forms of the truth of the cessation of suffering. We do so here, however, by noting that in earlier days the cessation of suffering was simply a negation, while today it is taken to be absolute reality itself. Therefore, although both truths are referred to with the term "cessation, " they are distinct.

This part has two components. The first explains why the Buddha's teaching of the cessation of suffering in earlier times was not ultimate truth. The second component begins with "The elimination of suffering. " This passage explains why the [unconditioned truth] of the cessation of suffering is absolute reality.

The first component begins with the phrase,

"the extinction of the things

[of the phenomenal world] is not,

" which refers to cutting off the afflictions.

It means that the elimination of the afflictions as understood in earlier times is not the true cessation of suffering.

The second component begins with "The elimination of suffering described here is beginningless, uncreated, and non-arising, " explaining that

which is uncreated. Indeed, the following passage reads, "it is also limitless,

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inexhaustible, and eternally abiding,

" which explains that which is indestructible and so is not of the three times. The final passage reads, "Intrinsically

pure and distinct from all the stores of afflictions": rather than the intentional destruction of the afflictions, this passage means that practitioners are naturally freed from them. Finally, the word "beginningless" can be interpreted in two ways. The first interpretation states that the truth of the cessation of suffering is primordially existent, and so is said to be "beginningless. " The second

argues from the perspective of the fruit of the cessation of suffering. Since that fruit is not of the three times, it is called "beginningless. "

Chapter Eight:

The Dharma Body

"Chapter Eight: The Dharma Body" is the third of the eight chapters that constitute the realm of the teaching. It begins with "O World-honored One, greater than the sands of the Ganges River.

" The central message of this

chapter is that sentient beings, having heard the teachings on the tathāgatagarbha described in Chapter [Seven], are encouraged to have faith in the Eight Noble Truths.

11

It was stated above that if sentient beings developed faith in the tathāgatagarbha, then they would also develop faith in the Dharma body. And by developing faith in both they could then develop faith in the Eight Noble Truths. So even though the tathāgatagarbhaand the Dharma body are seemingly distinct, the sutra states that with faith in the tathāgatagarbhaone can have faith in the Dharma body. But if they are a single body, then why are they taken up separately? This question can be answered here by distinguishing between the conditions in which the truth is concealed by the afflictions as the tathāgatagarbhafrom the conditions in which it is manifest as the Dharma body. And while the conditions of being hidden and manifest may appear to be distinct, the sutra argues that they are, in fact, an essential unity.

This chapter has three parts: the first explains that the tathāgatagarbha and the Dharma body form just such an essential unity. The second addresses the wisdom by which one proves this essential unity. And the third explains that the tathāgatagarbhais not of the realm of the two vehicles. 107

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8.1: The Essential Unity of the T athāgatagarbha and the Dharma Body Part One includes the sutra passage, ["O World-honored One,] the Dharma body of the Tathāgata is not separate from, free from, nor different from the inconceivable teachings of the Buddha that are more numerous than the sands of the Ganges River.

" This passage explains why the tathāgatagarbhais the Dharma body. Here, the phrase "more numerous than the sands of the Ganges River" means that the afflictions experienced by sentient beings surpass the number of grains of sand in the Ganges River. The following passage states, ["O World-honored One,] in this way, the Dharma body of the Tathāgata is called 'tathāgatagarbha' when it is not separate from the stores of afflictions.

" These passages address the essential unity of the Dharma body and the tathāgatagarbha.

8.2: The Wisdom of the Tathāgatagarbha

Part Two includes,

"[O World-honored One,] the wisdom of the tathāgatagarbhais the Tathāgata's emptiness wisdom. " This passage takes up the

wisdom by which one proves the essential unity of the tathāgatagarbhaand the Dharma body. This part demonstrates why, even though there is but one essential form of wisdom, it is active in two realms. That is, the tathāgatagarbhais not empty since it is not free from the afflictions, while the Dharma body is empty since it is already free from them. Therefore, wisdom associated with the tathāgatagarbha is "the wisdom of the tathāgatagarbha, " while

that associated with the Dharma body is the "Tathāgata's emptiness wisdom. "

But both types of wisdom are, ultimately, a single body of wisdom. That is, wisdom is one. If that is the case, how then could the tathāgatagarbhaand Dharma body that are illuminated by this singular wisdom be essentially different? 8.3: The Tathāgatagarbha Is Not of the Realm of the Two Vehicles Part Three explains that the realm of the tathāgatagarbhais not of the realm of the two vehicles. This is because the principles of the tathāgatagarbhaare deep, mysterious, and subtle, surpassing the discriminating knowledge of the two vehicles. Since these principles were not taught in earlier times, practitioners of the two vehicles neither saw them nor mastered them. The model text states,

"The chapters on the tathāgatagarbha and the

Dharma body should not be separated [as has been the tradition]. That is, 108

Chapter 9: The Concealed Truth: The Meaning of Emptiness

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[the latter chapter] should be viewed as a supplement [to the former], not as a separate [chapter].

" Another interpreter states,

"[The passage beginning

with] 'more numerous than the sands of the Ganges River' is the beginning of 'Chapter Nine: The Concealed Truth: The Meaning of Emptiness. ' It is

here that the realm of ultimate truth is explained. In earlier times, however, the meaning of emptiness was concealed and so [the tathāgatagarbha] had not yet appeared.

"

Chapter Nine: The Concealed

Truth: The Meaning of Emptiness

"Chapter [Nine]: The Concealed Truth: The Meaning of Emptiness" is the fourth of the eight chapters [that constitute the realm of the teaching]. It begins "O World-honored One, there are two types of emptiness wisdom associated with the tathāgatagarbha.

" The central teaching of this chapter

should be understood in the context of the last chapter, which stated that when the truth is concealed by the afflictions it is known as the tathāgatagarbha,but when manifest it is the Dharma body. Even so, they are a single body, as is the wisdom that illuminates the truth. But when sentient beings hear this, they become dubious, asking why, if these principles have always been true, the Buddha did not explain them in earlier times. And if no one had attained this wisdom in those times, why is it that it has only now become possible for beings to master it? It is because while this wisdom that illuminates ultimate truth has existed primordially, it was not the proper time to teach it before. Rather, at that time the teachings focused on suffering, emptiness, impermanence, and so forth, and so these teachings regarding ultimate truth remained concealed.

This chapter has two parts: the first explains why this form of wisdom [regarding ultimate truth] is primordially existent. The second begins with "[O World-honored One,] these two types of wisdom regarding emptiness. "

This part explains why it had not been the proper time to teach these principles in earlier days.

9.1: The Two Types of Emptiness Wisdom

The first part, which explains that this wisdom is primordially existent, has three components: the first describes the existence of this wisdom, while the second addresses the three phrases that begin with "when"[; that is, "when

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it is separate, when it is free, and when it is different"]. This passage explains the existence of wisdom in relation to the realm of emptiness. The third component takes up the four types of non-emptiness, which explain the existence of the wisdom of the realm of non-emptiness.

The first component begins with the declaration noted above: ["O Worldhonored One,] there are two types of emptiness wisdom associated with the tathāgatagarbha.

" In this passage, ["two types of emptiness wisdom"] refers to the wisdom of the tathāgatagarbhaand wisdom of the Dharma body, even though it would have been sufficient to simply state that there are two types of wisdom regarding the tathāgatagarbha without mentioning emptiness wisdom. Here, the sutra refers to "emptiness wisdom" because this realm has both an empty aspect[, as the Dharma body,] and a non-empty aspect[, as the tathāgatagarbha,] but the wisdom itself is of a single type: that is, emptiness wisdom. Therefore, it is called "emptiness wisdom that addresses existence.

"

9.2: The Improper Time to Teach These Truths

The second part begins with "[O World-honored One,] these two types of wisdom regarding emptiness.

" It explains that the Buddha did not teach

these principles in earlier times because it was not the proper time. This part has three points. The first criticizes [followers of] the two vehicles for ignorantly believing that in earlier days it was the proper time to expound the teachings of the tathāgatagarbha.Since they were incapable of understanding its principles[, it was not the proper time]. The second point further explains why it was not the proper time for the Buddha to do so. The third begins with "the extinction of all suffering,

" and explains that the Buddha alone

realizes [emptiness wisdom].

[The first point] begins with ["O World-honored One,] the many great disciples can have faith in the Tathāgata in relation to these two types of emptiness wisdom.

" This passage notes that even when these two types of wisdom are taken as a provisional teaching, the ignorance of [those of] the two vehicles prevents them from being able to hear [and comprehend] them. One observer says,

"'The many great disciples' refers to bodhisattvas in the 'pure stages'[; that is, the first through the seventh stages]. " This point includes

the passage, ["All arhats and self-enlightened ones] also move within the 110

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realm of the four distorted views.

" This passage can be interpreted according to the traditional interpretation.

The second point begins with "Therefore, [all the arhats and self-enlightened ones do not originally see nor attain the elimination of all suffering]. "

For the reasons stated above, the Buddha did not expound [the two types of emptiness wisdom] before this time. Therefore, in earlier days, practitioners of the two vehicles neither saw nor heard of them. The third point begins with "The extinction of all suffering [is realized only by the Buddha].

" This point explains why only the Buddha realizes [the two types of emptiness wisdom], although the meaning of this language in the sutra is difficult to understand. Even so, it likely means that the Tathāgata does not have the four distorted views. The sutra adds, "By practicing the

path, he eliminates all suffering,

" which means the Buddha, having mastered the path, no longer needs to practice. The Specific Explanation

The next four chapters of the main teaching represent the second subsection, which offers a specific explanation of the [Eight Noble Truths that constitute the] realm of the vehicle. This subsection begins with "O World-honored One, among these Four Noble Truths [three are impermanent and one is permanent]. " And while each of the last four chapters addressed the realm of the One Vehicle, they simply stated that it was not part of the two vehicles. They did not explain that it is the ultimate refuge. The next four chapters show that the ultimate refuge lies in the one truth of the cessation of suffering, one of the Four Unconditioned Noble Truths, not in the other seven truths. This subsection is thus called a "separate explanation" of this realm. The four chapters that make up this subsection are "Chapter [Ten]: The One Noble Truth,

" "Chapter [Eleven]: The One Refuge,

" "Chapter [Twelve]: The Distorted Truths, "12 and "Chapter [Thirteen]: Original Purity. "

Chapter Ten:

The One Noble Truth

"[Chapter Ten:] The One Noble Truth" describes the ultimate refuge by separating the cessation of suffering from the three other conditioned and unconditioned Noble Truths, suggesting that only the cessation of suffering is the 111

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ultimate refuge. This chapter has three parts. The first explains why, among the Eight Noble Truths, the cessation of suffering alone is ultimate. The second begins with "The Noble Truth of the cessation of suffering [is inconceivable,] surpassing [the conditions of the conscious minds] of all sentient beings.

" It praises the profundity of the unconditioned Noble Truth of the cessation of suffering. The third begins with "If there are sentient beings [who have faith in the Buddha's words].

" It promotes faith in the One Noble

Truth of the cessation of suffering.

10.1: The Truth of the Cessation of Suffering Alone Is Ultimate The first part analyzes [the Eight Noble Truths] and has two halves. The first establishes two principles [of impermanence and permanence]. The first half begins with ["O World-honored One, among the Four Noble Truths,] three are impermanent and one is permanent. " In this passage,

"three are impermanent" refers to [the conditioned and unconditioned forms] of suffering, origination, and the path.

"One is permanent" refers to the unconditioned Noble Truth of the cessation of suffering. Since the conditioned Noble Truth of the cessation of suffering is described as transcending [the constant flux of the phenomenal world], it cannot be automatically eliminated [as being a permanent refuge]. But it refers simply to the elimination of conditioned suffering, and so functions as the negation [of a previous condition]. It is not, therefore, used [to explain the ultimate refuge], nor is it considered to be [permanent like the unconditioned cessation of suffering]. The conditioned and unconditioned types of nirvana were explained in the last chapter, where it was stated that practitioners of the two vehicles and bodhisattvas at the seventh stage are called "people with remainder. " Thus,

the enlightenment experienced by this group is called "nirvana with remainder, " which is associated with the limited forms of the cessation of suffering and the path. In contrast, the Tathāgata is called "the person without remainder. " The enlightenment experienced by him is thus called "nirvana without remainder,

" which is associated with the unlimited forms of the cessation of suffering and the path. In this chapter, however, the truth of the path is excluded from discussion and only the truth of cessation is addressed. Why are these truths treated differently in these two chapters? It is because there are two paths: the path of the cause and the path of the fruit. The path of the 112

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fruit was taken up in the last chapter, where it was stated that nirvana without remainder refers to the unlimited forms of the cessation of suffering and the path. Since this chapter is meant to explain the path of the cause, however, the truth of the path is excluded from the discussion and the truth of the cessation of suffering alone is taken up as ultimate truth. The second half of this first part begins with "Why? [Because three of the Four Noble Truths are conditioned.]" It explains the two principles of impermanence and permanence. The explanation of impermanence has two sections: an interpretation and a conclusion. Likewise, the explanation of permanence has an interpretation and a conclusion. That conclusion begins with "Therefore, [the truths of suffering, origination, and the path are not supreme truth because they are neither permanent nor a refuge]. " See the

sutra.

10.2: Praising the Profound Truth of Cessation

The second part of this chapter begins with "The [Noble] Truth of the cessation of suffering [is inconceivable, surpassing the conditions of the conscious minds of all sentient beings]. " It praises the profundity of the unconditioned Noble Truth of the cessation of suffering. This part has three components: The first explains why ordinary people and practitioners of the two vehicles do not pursue [the truth of the cessation of suffering]. The second component begins with "the consciousness of the ordinary person. " It explains

that while both groups do not see [the unconditioned truth of the cessation of suffering], the reasons for their inability to do so differ. The third begins with "extreme views,

" and interprets broadly the two commonly held views of ordinary people and the purity of the two vehicles' [wisdom]. The first component begins by describing those who are born blind and cannot see the many colors and forms of the world. This is a metaphor for ordinary people [who cannot see ultimate truth]. A seven-day-old baby can see myriad things [in her immediate environment] but cannot see the great sun [that is the source of light]. This is a metaphor for the two vehicles [that also cannot see ultimate truth].

The second component [explains the different reasons that ordinary people and practitioners of the two vehicles do not see the unconditioned truth of the cessation of suffering]. See the sutra. 113

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The third component broadly interprets [the commonly held views of ordinary people and the wisdom of the two vehicles]. It has two halves. The first takes up the consciousness of ordinary people, while the second explains the wisdom of practitioners of the two vehicles.

The consciousness of ordinary people also has two halves: the first interprets the two distorted views, while the second explains the basis for their cognitive distortion. The first half, the interpretation of these two distorted views, has five points. The first point addresses the two views and begins with "The delusion of the existence of a substantial self [held by ordinary people]. " This phrase

points to the two false conceptions of a self: the first takes the self to be the mind and body, while the second takes the self to be separate from the mind and body. The former produces the view of annihilation while the latter produces the view of permanence. Indeed, the second point states that these two views "are referred to as 'nihilism' and 'eternalism.

'" The third point begins with

"Viewing conditioned phenomena as impermanent [is the incorrect view called 'nihilism']": this passage describes these two views in relation to cyclic existence and nirvana. That is, [the former view of nihilism] sees death within cyclic existence to be the complete extinction of the spirit, while [the latter view of eternalism] believes that there is an [eternal and unchanging] nirvana. The fourth point begins with "In the sense faculties of the body": this passage explains these two views in relation to the material and mental. The former refers to the destruction of the physical body and leads to nihilism, while the latter sees the mind itself to be unceasing and leads to eternalism. The fifth point begins with "The deluded views [regarding these principles are mistaken and inadequate]" and explains that both views are contrary to the middle path.

"These principles" refers to the middle path, while "mistaken" and "inadequate" describe the commonalities between the two distorted views. From "Sentient beings [who hold] these distorted views" further explains these distorted views. See the sutra.

The second half of the third component begins with "All the arhats [and self-enlightened ones].

" It interprets the wisdom of the two vehicles. See

again the sutra.

10.3: Promoting Faith in the Truth of the Cessation of Suffering The chapter's third part begins with "If there are sentient beings [who have faith in the Buddha's words].

" This section promotes faith in the One Noble

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Truth of the cessation of suffering. It has three components. The first explains that following the words of the Buddha is the correct view. The second component begins with "Why? [The Tathāgata's Dharma body is the perfection of permanence.]" This passage explains why the four views [of permanence, joy, self, and purity] are the correct view. The third component begins with "[Those who view] the Buddha's Dharma body [in this way].

" It concludes the promotion

[of faith in the One Noble Truth of the cessation of suffering]. [The first component is not discussed. The second component] takes up perfection as both cause and fruit, although this section of the sutra focuses on the fruit of enlightenment. The relevant sutra passage [for the second and third components] reads, ["Those with the correct view are the true children of the Buddha. They emerge from the Buddha's words, from the true Dharma, and from teaching the Dharma. They attain the remaining Dharma riches.]" Indeed, the third component begins with "emerge [from the Buddha's] words, "

and refers to that which arises from the Buddha's teaching. "[Emerge] from

the true Dharma" refers to that which arises from the principles of the true Dharma.

"[Emerge] from teaching the Dharma" refers to relying on the principles of the teaching to lead ordinary people [and practitioners of the two vehicles] to sagehood.

"[They attain] the remaining [Dharma] riches" refers to the seven Dharma riches [of faith, morality, shame, humility, mindfulness, renunciation, and wisdom]. And while the Buddha has already attained these riches, ordinary people and members of the two vehicles will attain them in the future if they follow his teachings. They are thus called the "remaining [Dharma] riches.

"

Chapter Eleven:

The One Refuge

The second of the four chapters that offer a separate explanation of this realm is "Chapter [Eleven]: The One Refuge.

" It begins with "O World-honored One,

pure wisdom [is the perfection of wisdom attained by all the arhats and selfenlightened ones]. " It explains that the one truth of the cessation of suffering is the ultimate refuge for sentient beings.

This chapter has four parts. Part One explains why the truth of the cessation of suffering alone is the ultimate refuge and states clearly that the wisdom of the two vehicles is not of this realm. Part Two elaborates on Part 115

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One, while Part Three begins with "[The World-honored One taught these four kinds of reliance] for them.

" It explains that the four kinds of reliance

as taught in earlier days did not represent ultimate truth. Part Four begins with "O World-honored One, this one refuge [is the highest refuge,]" and explains why the one refuge described in this chapter is the ultimate refuge. 11.1: The Wisdom of the Four Kinds of Reliance

Part One begins with "Even so, the wisdom of the four kinds of reliance. "

This passage refers to the wisdom that arises from engaging in the five preparatory practices that rely on the Four [Conditioned] Noble Truths. One interpreter states,

"This means that to those whom [the Buddha] taught the five preparatory practices, he also taught the path of the four kinds of reliance. It is thus called 'the wisdom of the four kinds of reliance.

'"

11.2: The Provisional Nature of the Wisdom of the Two Vehicles Part Two elaborates Part One, explaining why [the wisdom of the two vehicles is not of the realm of the unconditioned truth of the cessation of suffering]. It does so to answer doubts [about why the two vehicles are excluded in this way]. Practitioners of the three vehicles do not understand this truth simply because they are at an earlier stage of practice. And while the goal of this practice is to understand the unconditioned truth of the cessation of suffering, they have not yet reached this goal.

One interpreter expresses [and then answers such doubts as follows]: "Does this not [contradict the material discussed] above in 'Chapter [Five]: The One Vehicle'? It was stated there that at the early stage [of practice] the three vehicles were not deluded about the Dharma[, while here it describes them to be incapable of understanding the realm of the unconditioned truth of the cessation of suffering]. But this passage stating that they were 'not deluded about the Dharma' means that they still must realize [ultimate enlightenment]. It clearly does not mean that they had already done so. "

11.3: Criticizing the Refuge of Earlier Times

Part Three explains that the Four Noble Truths taught by the Buddha in earlier times differ from the ultimate refuge described here. The sutra states, "The World-honored One taught these four kinds of reliance for them, " meaning

that in the past the Buddha had explained the Four Conditioned Noble Truths 116

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for the two vehicles. But the passage reading ["O World-honored One,] these four kinds of reliance are the Dharma of the world" means they are not ultimate. 11.4: The Refuge of the One Vehicle Is Ultimate

Part Four explains that the one refuge of the unconditioned cessation of suffering is the ultimate refuge. Indeed, the sutra states, ["O World-honored One, this one refuge] is the highest refuge.

" This offers a clear statement that

the cessation of suffering is the highest of the Eight Noble Truths found inside and outside the three realms. The following passage states, ["The cessation of suffering] is the supramundane, supreme [refuge]": this means that among the Four Unconditioned Noble Truths, the cessation of suffering alone is ultimate truth. Indeed, the following line reads, "[The one refuge is] the supreme

refuge found in the truth of the cessation of suffering, " reinforcing the chapter's

central message [that this truth alone is ultimate]. One interpreter argues, however,

"'[The one refuge] is the highest refuge' means that the unconditioned truth of the cessation of suffering is the highest only in relation to the Four Conditioned Noble Truths.

"

Chapter Twelve:

The Distorted Truths

The third of the four chapters that offers a separate explanation of this realm is "Chapter [Twelve]: The Distorted Truths.

" It begins with "O World-honored

One, birth and death.

" This chapter elaborates the teachings of the previous chapter on the one refuge, which argued that the unconditioned truth of the cessation of suffering is supramundane, supreme truth; that is, it is the highest, ultimate refuge. In that chapter it was noted that when sentient beings hear this teaching, they think [that the unconditioned truth of the cessation of suffering] serves as a refuge only for those who have escaped the mental disturbances, but not for those, like themselves, who still experience those disturbances. This is not the case, however, because the unconditioned truth of the cessation of suffering is the tathāgatagarbha.As such, the spiritual nature of those experiencing cyclic existence is not extinguished through birth and death; rather, it continues in dependence on the tathāgatagarbha.Therefore, it can serve as a refuge not only for those free from mental disturbances but also for those who still experience them.

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This chapter has eight parts. The first explains how the cycle of birth and death depends on the tathāgatagarbha.The second part describes the principle of the tathāgatagarbhataught in the sutra to be "well expounded. "

The third addresses the passage stating,

"In the cycle of birth and death—

the birth and death [of sentient beings—there is the extinction of the senses]. "

This means that both birth and death are part of the tathāgatagarbha.The fourth takes up from "The conventional expression [for these phenomena is birth and death].

" This passage describes the difference between cyclic existence and the tathāgatagarbha,while the fifth part explains why the cycle of birth and death depends on the tathāgatagarbha,addressing the passage that begins with,

"In this way, [the tathāgatagarbhais the foundation, basis, and ground].

"

The sixth part begins with "O World-honored One, [the tathāgatagarbha] is not separate from, [cut off from,] liberated from, [or different from the inconceivable Buddha-Dharma].

" This passage explains that the existence

of sentient beings depends on the tathāgatagarbha.Indeed, if there were no principle of the tathāgatagarbha,sentient beings would not tire of suffering and so would not seek liberation. The seventh begins with "O World-honored One, the tathāgatagarbha[has no past time]"; it explains why the tathāgatagarbhais not the Dharma of the three times. The eighth part begins with "[O World-honored One,] the tathāgatagarbha [is not a self, a sentient being, destiny, nor a person].

" It explains how the tathāgatagarbha differs from

sentient beings' mistaken conceptions about it.

12.1: Birth and Death Depend on the Tathāgatagarbha

Part One begins with "O World-honored One, birth and death depend on the tathāgatagarbha[because the tathāgatagarbhais the unknowable original reality].

" [The first part of this passage] highlights mistaken views about birth and death, while [the second] means that the tathāgatagarbhais ultimate truth; that is, all sentient beings possess its true nature. If they did not, then the teachings of the Tathāgata would die out in just a single generation, since sentient beings would be no different from the grasses and trees[, incapable of receiving these teachings]. Since they possess this nature, however, the teachings are not cut off, and these beings will eventually attain great illumination. It is said, therefore, that "birth and death depend on the tathāgatagarbha. "

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If the tathāgatagarbhadescribed here is the [ultimate] principle that is the direct cause [of enlightenment], then the principle itself is the tathāgatagarbha.And if it is the direct cause [that leads sentient beings] to become enlightened to their true nature, then the fruit they realize is also the tathāgatagarbha.Here, the sutra states, "the original condition cannot be known,

"

which does not mean that the cycle of birth and death has neither beginning nor end; it simply means, rather, that the original condition of the tathāgatagarbhaitself is unknowable. This is because the principle of the tathāgatagarbhais not of the three times, serving instead as the basis of the cycle of birth and death. Therefore, the time of its origin cannot be determined. A similar interpretation states,

"Indeed, it is not the case that birth and death

have neither beginning nor end. Rather, ['the original condition cannot be known'] simply means that determining the beginning and end is difficult. Moreover,

'the original condition' refers directly to the source of [cyclic existence for] sentient beings. "

12.2: The Principle of the Tathāgatagarbha That Is "Well Expounded" Part Two describes the principle [of the tathāgatagarbhataught in the sutra] to be "well expounded.

" See the sutra.

12.3: Birth and Death Are Part of the Tathāgatagarbha Part Three begins with "In the cycle of birth and death—the birth and death [of sentient beings—there is the extinction of the senses]. " This section

explains how both birth and death are part of the tathāgatagarbha.This part has two halves: the first half interprets the meaning of birth and death, and the second explains how both birth and death are part of the tathāgatagarbha. The first half addresses the phrase "birth and death, " which appears twice

in the passage noted above. It is repeated in order to explain the meaning of birth and death separately; that is, the former pair refers to birth, while the latter refers to death. One interpreter states,

"[The former pair] refers to a previous [reference in the sutra to birth and death], while the latter refers to a subsequent reference.

" In the passage describing "the extinction of the senses, "

"extinction" refers to the loss of the sense faculties' abilities to perceive their corresponding objects[—for example, the tongue and its experience of taste]. This passage ends with "and subsequently the sense faculties do not arise, "

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