The Diamond Needle, Treatise on the Doctrinal Distinctions of the Huayan One Vehicle, The Key to the Secret of the Heart Sutra

Four: Three ranks are shown via the fineness or coarseness of the two kinds of hindrance. As the Bodhisattva Stages Sutra states, "The two kinds of hindrance pervade the three places, which refers to the time prior to the stages, the bodhisattva stages, and the stage of buddhahood." Five: The three bodies are shown via the coarseness or fineness of the defiled mind in the three ranks. As taught in the Sutra of Golden Light: In relying on the path of suppressing afflictions, when the mind that gives rise to phenomena ends, one attains the manifestation of the transformation body. In relying on the path of severing attachment to dharmas, when that which depends on the root mind ends, one attains the manifestation of the response body. In relying on the path of superior uprooting [of hindrances], when the root mind ends, one attains the manifestation of the Dharma body. Someone has interpreted this as follows:

The path of suppressing afflictions is prior to the stages. The mind that gives rise to phenomena is the sixth consciousness. The path of severing attachment to dharmas is the bodhisattva stages. The mind that depends on original root mind is the manas, because it is conditioned by the root mind, which is the ālaya (storehouse) consciousness. The path of superior uprooting is the diamond rank. The root mind is the storehouse consciousness. Six: The three bodies are shown directly as pertaining to the three kinds of hindrances. Thus, that same sutra (i.e., Sutra of Golden Light) states: Upon purification of the afflictive hindrances one can manifest the response body. Upon purification of the karmic hindrances one can manifest the transformation body. Upon purification of the cognitive hindrances one can manifest the Dharma body. Seven: The three bodies are shown via the afflictions arising from confusion about the three kinds of naturelessness. Thus, that same sutra states: 129

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Treatise on Doctrinal Distinctions of the Huayan One Vehicle All ordinary beings, on account of the three characteristics, have bonds and hindrances; so they are far from the three bodies, and do not reach the three bodies. What are the three characteristics? One is the characteristic of being discriminated by thought. Two is the characteristic of arising dependent on other factors. Three is the characteristic of completion. Because of these three characteristics, ordinary beings are unable to unbind themselves, unable to extinguish suffering, unable to be pure. Thus, they do not reach the three bodies. But these three marks can be unbound, extinguished, and purified. Thus, all buddhas reach the three bodies. Interpretation: What can be unbound is that nature of attachment to what is entirely imagined; one has only to understand it. What can be extinguished is the defiled part of other-dependent nature; one must sever and extinguish it. What can be purified is the bound aspect of the true thusness nature; one cultivates oneself so as to purify it.

Eight: Four ranks are shown via the four kinds of hindrance. This has two significances. First, from the perspective of afflictions proper, the four ranks, four practices, four causes, and four recompenses prior to the stages are shown. Why are there four? One refers to the icchantikas; when they have extinguished the afflictions proper of the hindrance of faithlessness, they turn it over to manifest the rank of the ten stages of faith, complete the practices of faith and joy in the Great Vehicle, and form the cause of the virtue of purity. They are rewarded as kings who turn the iron wheel. Two is the followers of heterodox ways; when they have extinguished the afflictions proper of the hindrance of attachment to self, they turn it over to manifest the rank of the ten understandings, complete the practices of prajñā, and form the cause of the virtue of self-mastery. They are rewarded as kings who turn the copper wheel. Three is the śrāvakas; when they have extinguished the afflictions proper of the hindrance of the fear of suffering, they manifest the rank of the ten practices, complete the samādhi that breaks through emptiness, and form the cause of the virtue of enjoyment. They are rewarded as kings who turn the silver wheel. Four is the pratyekabuddhas; when they have extinguished the afflictions proper of the hindrance of renouncing great compassion, they manifest the rank of the ten conversions of merit, complete the practices of great compassion, and form the cause of the virtue of permanence. 130

IX. Differences in their Explanations [of Essential Concepts] They are rewarded as kings who turn the golden wheel. Further, the four practices obtained upon overturning the previous four hindrances constitute the four purposes of the children of buddhas. Overturning the initial hindrance forms the seeds of faith and joy in the Great Vehicle as cause, which is just like a father. Overturning the second hindrance forms prajñā as conditions, which is just like a mother. Third, the concentration of breaking through emptiness leaves behind the attachments of the Lesser Vehicle and solidifies the Dharma body, just like a womb. Fourth, great compassion benefits living beings, just like a mother's milk. By completing these four conditions, from prior to the bodhisattva stages one attains rebirth in the initial stage and above in the home of the buddhas, so one is named a child of the buddhas. Moreover, these four kinds are harmoniously joined like the wheels of a cart, able to carry the cart forward to reach the realm of liberation. It is like the wheel of a sage king that is equipped with four elements: hub, rim, spokes, and axle. You should understand the four purposes by this sequence. Second, the four ranks, four concentrations, four virtues, and four recompenses of the bodhisattva stages are shown via the habitual energies of the four kinds of hindrance. One: In the first, second, and third stages, one extinguishes the icchantika habit of faithlessness and manifests the characteristics of this one rank, which are the same as those of the mundane world. One also attains the samādhi of the brilliant illumination of the Great Vehicle, and being accomplished in the virtue of purity, eliminates the recompense of the mutable body of the birth and death of causes and conditions. Two: In the fourth, fifth, and sixth stages, one extinguishes the heterodox habit of attachment to self and manifests the characteristics of this one rank, which are the same as those of the two vehicles. One attains the samādhi of the king of accumulating fortune and virtue and, being accomplished in the virtue of self-mastery, eliminates the recompense of the birth and death of skillful means. Three: In the seventh, eighth, and ninth stages, one extinguishes the śrāvaka habit of fear of suffering and manifests the characteristics of this one rank, which are the same as those of the Great Vehicle. One attains the samādhi of Bhadrapāla and, being accomplished in the virtue of joy, eliminates the recompense of the birth and death of phenomenal existence. Four: From the tenth stage to the stage of buddhahood, one eliminates the pratyekabuddha habit of foregoing great compassion and manifests the perfection of causes 131

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Treatise on Doctrinal Distinctions of the Huayan One Vehicle and fulfillment of results of this one rank. One attains the śūraṃgama samādhi (the samādhi that destroys afflictions) and, being accomplished in the virtue of permanence, eliminates the recompense of the birth and death of nonexistence. Because the fourth virtue is perfect, the cycle of birth and death is eternally ended, and it is said to not exist. These tenets are extensively taught in such texts as the Sutra on Unsurpassed Refuge, the Sutra on Basic Activities, the Treatise on Buddha-nature, the Treatise on the Jewel Nature, and the Liang Summary of the Great Vehicle. Furthermore, within these four, the former two pertain to both kinds of hindrance, while the latter two only pertain to cognitive hindrance. The afflictions proper are removed prior to the bodhisattva stages, while the habitual energies are purified within the stages. These passages are authentic proof.

Nine: Characteristics are distinguished within the ten bodhisattva stages. Up to the final state of mind of the third bodhisattva stage, among the two kinds of hindrance, all the afflictions proper of the delusions encountered in cultivation are completely severed. From the fourth stage and onward, there are only the subtle habitual energies. Why? Because the characteristics of the prior three stages are the same as those of the mundane world, while those of the fourth stage and onward are supramundane. Thus, the final passage on the third stage of the Ten Stages Sutra states: All the bonds of desire evolve into a state of greater subtlety (i.e., as residual energies). All the bonds of form evolve into greater subtlety. All the bonds of existence evolve into greater subtlety. All the bonds of ignorance evolve into greater subtlety. The many bonds of false views have already been completely removed before.

The Treatise on the Ten Stages states:

As to the statement "All the bonds of desire evolve into greater subtlety," and so on, it means severing all of the afflictions of the realms of desire, form, and formlessness on the path of cultivation, along with their causes; the same as the habitual energies of ignorance, which are all subtle and detached. As to the many bonds of false views (i.e., afflictions proper), on the path of insight of the first stage they have already been severed. Interpretation: As to the words "with their causes," this means the seeds of 132

IX. Differences in their Explanations [of Essential Concepts] the afflictive hindrances. As to "habitual energies of ignorance," this means the seeds of cognitive hindrances. Because the seeds of the two kinds of hindrance are detached at the same time, the word "same" is used. For this reason, you should understand that the afflictions proper of the delusions encountered in cultivation of both the two kinds of hindrance are all completely ended in this stage.

The divisions above are explained for the most part from the perspective of the Final Teaching.

Ten: Via further distinguishing characteristics within the ten bodhisattva stages, distinctions are shown between the three ranks of the mundane, the two vehicles, and the bodhisattvas. The Sutra for Benevolent Kings states: In the initial three stages one severs the afflictions of form of the triple world. In the fourth, fifth, and sixth stages one severs the afflictions of mind of the triple world. In the seventh, eighth, and ninth stages one severs the habitual energies of form of the triple world. In the tenth stage and the stage of buddhahood one severs the habitual energies of mind of the triple world.

Interpretation: By means of the final rank of the third stage, one attains the concentrations of the upper realms (i.e., the form and formless realms, excluding the desire realms). At the utmost, one reaches the four empty concentrations, beyond the forms of the lower stages. So it says "severs the afflictions of form." Because at the fourth stage and onward one attains the uncontaminated supramundane rank of the two vehicles, mundane form and mind are completely ended. The seventh stage and onward is the bodhisattva rank; because the afflictions have gradually become subtler than before, that rank is shown on the basis of extinction of the habitual energies of form and mind. Eleven: Two ranks are distinguished within the bodhisattva rank, in order to show the autonomous and not-yet-autonomous states. The seventh rank and below pertain to extinguishing the afflictions of form and mind of the triple world along with their resultant recompense. The eighth stage and onward pertain to extinguishing the ignorance of the two kinds of habitual energies of form and mind. Thus, the Sutra on Basic Activities states: 133

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Treatise on Doctrinal Distinctions of the Huayan One Vehicle In the seventh stage and below one extinguishes the two kinds of habitual energy and resultant recompense of form and mind of the triple world, extinguishing them without remainder. In the eighth stage the habitual ignorance of form is ended. In the ninth stage the habitual ignorance of mind is extinguished and removed. In the tenth stage the two kinds of habitual ignorance are extinguished completely.

Twelve: According to the Treatise on the Three Kinds of Naturelessness, the difference between the two ranks of insight and cultivation is shown via the extinguishing of two kinds of nature. Thus, the treatise states: Through the path of insight, one realizes that the discriminated nature is nonexistent, so it is said to be unattained. Through the path of cultivation, the other-dependent nature is extinguished, so it is said to be unseen. Thirteen: According to such texts as the Treatise on the Collected Abhi dharma, the difference between the paths of insight and cultivation is shown via the two kinds of affliction, discriminated and inborn. How can this be understood? The difference is only in the attribution of the ranks [as understood within the Early Teaching], and not in true severing. It is like how the discriminated view of self is a sign of the three conditions of the production [of discriminated affliction]—that is, false teachers, false teachings, and false thinking—the blind projection of a self that is identical to the aggregates or beyond the aggregates, and so on. If they were disciples of the Buddha, in spite of living in the rank of ordinary beings they would rely on correct teachers, correct teachings, and correct thinking; they would not only stop giving rise to such attachments as the identity of self with aggregates, they would even wish to realize the nonexistence of self-nature. How could these people have already severed their afflictions and yet not have entered the path of insight? If you say that although their seeds have not occurred they still have seeds, so they have not entered the path of insight, and having not occurred, they should enter the earlier ranks of preparation and applied practice—well, the significance is not so. For this reason, you should understand that in order to show the principle of selflessness in the path of insight, those sideways and upside-down coarse delusions are attributed to it [in the Early Teaching]. Furthermore, because the fine afflictions that arise spontaneously (i.e., inborn afflictions) are difficult to sever, they are used to show that the rank of cultivation 134

IX. Differences in their Explanations [of Essential Concepts] is different in terms of gradual progress. As to the true significance, there is only one affliction, which has coarse and fine aspects. In the rank of insight one severs the coarse and in the rank of cultivation one severs the fine. As to afflictions of the manas, one severs them throughout both ranks. As the Treatise on the Nonexistence of Characteristics states:

The second attached consciousness and corresponding dharmas are completely extinguished upon reaching the rank of arhat. As to the consciousness of afflictions and the mental dharmas that are encountered within the path of insight into the truth, at the time when one attains the sixteenth mind of the supramundane way, they are finally severed and extinguished. Unfinished remnants only belong to the category of thoughts. This is named the second [attached] consciousness.

Asvabhāvaʼ

s Commentary on the Summary of the Great Vehicle teaches

this same thing. You can understand this as with the citations above. Fourteen: The distinctions between the three worthy sets of practices prior to the stages are shown on the basis of the three conditions that prefigure the discriminatory delusions. This refers to the elimination of false teachers and so on in the course of the ten understandings, etc. By their order you should understand that this is taught from the perspective of the directly advancing bodhisattvas. Moreover, the suppression of the delusions to which false teachers and false teachings give rise is attributed to the rank of preparation, because their activity is coarse. The suppression of the delusions to which false thinking gives rise is attributed to the rank of applied practice, because their activity is fine. This is taught from the perspective of the conversion of the minds of the two vehicles practitioners.

Fifteen: Within the inborn afflictions, the delusions of the sixth and seventh consciousnesses that exist in the state of occurrence (i.e., not as latent seeds) pertain up to the seventh bodhisattva stage. From the eighth stage and onward they are eternally subdued and do not arise. This teaching was made to provide a basis for showing the difference between the ranks of interrupted and uninterrupted entry into contemplation. Sixteen: Again, the afflictions of the sixth consciousness pertain up to the fourth stage, and the afflictions of the manas pertain up to the seventh stage. At the eighth stage and onward there are only the cognitive afflictions. This 135

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Treatise on Doctrinal Distinctions of the Huayan One Vehicle teaching is also made in order to show the ranks of the mundane, the two vehicles, and the bodhisattvas.

Seventeen: The difference between the ten stages and the buddha stage is shown via recourse to the eleven kinds of ignorance. Eighteen: The two kinds of wisdom of each stage—the true and the conventional—are shown via the twenty-two kinds of ignorance. For example, the Sutra on the Explication of Underlying Meaning states, "Because of these twenty-two kinds of foolishness and the eleven kinds of heavy bonds, the various stages are posited." It states "posited" so we know they are attributed in this way to be shown [to practitioners, not because these ranks are real in an ultimate sense].

These various significances are extensively explained in such treatises as the Yogācāra Stages, the Treatise on the Collected Abhidharma, the "Essay on Consciousness Only," and the Summary of the Great Vehicle. The divisions above are mostly explained from the perspective of the Early Teaching. All the various gates above are also gates of the Āgamas. The differences in the characteristics of the ranks are shown via the overturning of delusions. Why? In order to maintain the ten stages; in order to cause living beings to go beyond their conceited attachments within the ten stages. The characteristics of the ranks are profound and extremely difficult to understand. Showing the ranks on the basis of delusions produces pure faith. Reflect on the rest of the doctrine according to this standard and it will be evident. 3. Sudden Teaching

According to the Sudden Teaching, all afflictions are originally and innately beyond [discursive thought]. One cannot speak of severing them, nor of not severing them. As the Sutra on the Essential Nature of Entering the Dharma Realm states:

The Buddha told Mañjuśrī, "Tell what teaching causes the good children [of buddhas] to awaken bodhi-mind." Mañjuśrī said, "I teach the arising of the mind of self-view. Why? The removal of self-view is bodhi." You should understand it according to the evidence of this passage. 4. Perfect Teaching

According to the Perfect Teaching, the essential nature of all afflictions 136

IX. Differences in their Explanations [of Essential Concepts] is inexpressible; to speak only from the perspective of their function, they are profound and vast. Because the dharmas that are obstructed are each identified with every one, replete with the interdependent arising of principal and attendants, then those delusions that obstruct are also like this. For this reason, they are not divided into defilements proper and habitual energies, or into seeds and the occurrence of seeds. In the Dharma realm the attainment of one is the attainment of all. For this reason, with afflictions, severing one is severing all. Thus the "Samantabhadra['s Practice]" chapter [of the Flower Garland Sutra] clarifies that to be obstructed by one is to be obstructed by everything, while the "Manifestation of the Tathāgata" chapter clarifies that to sever one is to sever everything. This is their significance. There are four kinds of distinctions of this severing of delusion, according to a thorough examination of the scriptural passages. One, from the perspective of realization, refers to severing afflictions within the ten bodhisattva stages. Two, from the perspective of ranks, refers to severing afflictions after reaching the ten abodes. Three, from the perspective of practice, refers to severing afflictions in the final state of mind of the ten minds of faith. Four, from the perspective of true reality, refers to the teaching that there is nothing that could be severed, because everything is originally pure. This is as extensively explained in the scripture.

Moreover, as to the three vehicles' various gates of severing delusions discussed previously, if to be obstructed by one affliction were to be obstructed by all afflictions, and to sever one affliction were to sever all afflictions, then that teaching would be included in this Perfect Teaching. If one is to pursue the severing of afflictions via gates in a sequence of before and after, it is the three vehicles. This is said from the perspective of the Distinct Teaching. According to the perspective of all-encompassing skillful means, that which is clarified by the previous teachings is all together enclosed within this Perfect Teaching, because they are its skillful means; because they are its outflow and its contents. This is the standard for the rest of the doctrine. Here ends the gate of distinctions in the severing of delusions. G. Conversion of the Two Vehicles

Seventh is the conversion of mind of the two vehicles practitioners. There are six kinds of teachings.

137

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Treatise on Doctrinal Distinctions of the Huayan One Vehicle 1. No Conversion (Lesser Vehicle)

It may be taught that of all the practitioners of the two vehicles, none convert their minds, because they believe there is nothing more to seek, as those among the Lesser Vehicle teach.

2. All Beings Converted (Final Teaching)

It may be taught that all of the practitioners of the two vehicles convert their minds, because they all have the power of buddha-nature as the cause of permeating influence within, and because they do not relinquish the external condition of the power of the Tathāgata's great compassion. Because their root ignorance is not yet ended, the nirvana of the Lesser Vehicle is not final. Thus, of all the practitioners, none fail to convert their minds toward great bodhi. This is the perspective of the Final Teaching.

Question: As the Treatise on Yogācāra Stages and the Treatise on Praise of the Sacred Teachings explain in the exposition of the four logical possibilities of mature and immature consciousnesses, in the śrāvakas and pratyekabuddhas who enter nirvana without remainder, the storehouse consciousness and all the evolving consciousnesses do not mature. Since the root consciousness and the evolving consciousnesses are all extinguished without remainder, what would be the cause by which a mind is produced later? To produce a result without a cause does not accord with reason.

Reply: Those treatises are based on the gate of the Early Teaching to draw in the Lesser Vehicle practitioners, so the characteristics of the storehouse that they establish are coarse and do not arise from true reality; thus, they explain that the storehouse may be extinguished. Moreover, in order to comply with the Lesser Vehicle, they also grant that their nirvana may be final. So they explain that having entered nirvana there is no further arising of mind. Now, in the Final Teaching, it is taught in accord with reality that root ignorance permeates the tathāgatagarbha to form storehouse consciousness. Those of the two vehicles have not yet severed root ignorance, nor realized tathāgatagarbha—by what cause could they attain extinction of the storehouse consciousness? And because they have neither severed nor verified these two dharmas, how could the nirvana they attain be final? The analogy of the unreal city [in the Lotus Sutra, which the Buddha makes appear and disappear to 138

IX. Differences in their Explanations [of Essential Concepts] represent the unreal nirvana of the Lesser Vehicle] would then be mistaken. It is because of the four causes mentioned above that one attains the production of mind.

Question: What do you say about the distinctions in the time of production of mind and conversion to the Great Vehicle?

Reply: Because spiritual roots are unequal, there will be those who are slow and those who are quick. The slow ones pass through kalpas and then give rise to faith in the Great Vehicle. Thus, the Laṅkāvatāra states: Those who have tasted the joy of samādhi abide peacefully in the uncontaminated realm. They have no concern for the final reward, but they also do not retrogress. Attaining the various bodies of the samādhis, even for the duration of a kalpa they do not awaken. They can be compared to drunken people, who awaken later, after the wine is digested. This dharma of awakening is likewise. [After awakening from deluded awakening] they attain the unsurpassed buddha body.

Interpretation: This passage only explains the general characteristics. To explain it according to specific differences, depending on the sharpness or dullness of their spiritual capacities: each within their own time arrives at the rank of the mind of anuttarā samyaksaṃbodhi. As the Nirvana Sutra states, "Because śrota āpannas are still not fixed on the path to final nirvana, they pass through eighty thousand kalpas and then are able to attain the mind of anuttarā samyaksaṃbodhi." It also states, "Pratyekabuddhas pass through ten thousand kalpas and attain the mind of anuttarā samyaksaṃbodhi."

Interpretation: This clarifies that the dullest śrotaāpannas receive seven rebirths before they enter nirvana and extinguish mind and dharmas of mind. If they enter the concentration of total extinction, they further pass through eighty thousand kalpas and then attain the production of mind, receive the Buddha's transformative teaching, and aspire to bodhi-mind. If in one lifetime they attain the second result (i.e., of once-returner), receive their second rebirths and then enter nirvana, they will pass through sixty thousand kalpas and then they can aspire to bodhi-mind. If in one lifetime they attain the third result (i.e., of nonreturner), do not return to the desire realm, and then enter 139

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Treatise on Doctrinal Distinctions of the Huayan One Vehicle nirvana, they will pass through forty thousand kalpas and then aspire to bodhi-mind. If in one lifetime they attain arhatship and manifest the concentration of total extinction, they will pass through twenty thousand kalpas and then they can aspire to bodhi-mind. If the spiritual capacities of the pratyekabuddhas are sharp, they will pass through ten thousand kalpas and then they can aspire to bodhi-mind. When these five kinds of people aspire to enlightenment, they then enter the bodhisattva ranks of the ten stages of faith. This is called "aspiring to the mind of anuttarā samyaksaṃbodhi." This has some further significance. The previous five kinds of people follow the ordinary and attain the lesser result; after they enter nirvana they give rise to the converted mind and cultivate the practices of the ten stages of faith. When they have fulfilled the ten minds of faith and until they can enter the initial aspiration to enlightenment of the ten abodes, they each pass through those kalpas depending on the sharpness or dullness of their spiritual capacities. It isn't necessarily that they are within nirvana all along as they pass through such a number of kalpas. Like the people who advance directly into the Great Vehicle, having passed through ten thousand kalpas and fulfilled the cultivation of practices to be able to aspire to bodhi-mind, those pratyekabuddhas whose capacities are sharpest likewise pass through ten thousand kalpas. There are many distinctions among the time to final nirvana of the other four kinds, who have dull capacities, because there are many differences among them. The above clarifies the slow ones. As to the most quick, it is as the Lotus Sutra states: After my extinction and crossing over, if there are still disciples who do not hear this sutra, who do not understand, and who do not awaken to the practices of the bodhisattva; if they produce thoughts of extinction and crossing over from the merits they have themselves attained, and are about to enter nirvana, then in another kingdom I will become a buddha with a different name. Although this person has produced thoughts of extinction and crossing over and entered into nirvana, even so in that other land they will seek the Buddha's wisdom and get to hear this sutra. It is only by means of the buddha vehicle that one can attain extinction and crossing over. There is no other vehicle. The merely expedient teachings of the Tathāgata have been removed.

The above is all taught from the perspective of the Final Teaching. 140

IX. Differences in their Explanations [of Essential Concepts] 3. Some are Converted, Some are Not (Early Teaching)

It may be taught that of all the practitioners of the two vehicles, some convert and some do not convert. That is, those whose seed-nature is predetermined attain quiescence and do not convert, while those whose seed-nature is not predetermined all turn toward the Great Vehicle, as taught in the "Decision" section on śrāvakas in the Treatise on Yogācāra Stages. This is taught from the perspective of the Early Teaching, drawing in the two vehicles practitioners. 4. Neither Conversion nor Nonconversion (Sudden Teaching) It may be that there is neither conversion nor nonconversion, because [realization] is beyond characteristics, as taught in the Mañjuśrī's Sutra on Prajñāpāramitā and so on. This is taught from the perspective of the Sudden Teaching.

5. Preceding Theories are Skillful Means (Common Teaching) It may be that the preceding four teachings are included together, because they are the skillful means of the great Dharma. This is taught from the perspective of the One Vehicle encompassing skillful means. 6. Preceding Theories are All Severed (Distinct Teaching) It may be that the preceding five teachings are all completely cut off. This has two aspects. One, there is nothing to which all those beings of the two vehicles could convert, because from the point of view of the One Vehicle, it's clear that all is empty and there is nothing to which one could be converted. This is what is meant by "as if deaf and blind" in the scriptures. Two, all of those two vehicles practitioners have already been completely converted, and there is no further conversion. This is as in the scripture where, when seen with the eyes of Samantabhadra, all living beings have already attained the ultimate. These are taught from the perspective of the Distinct Teaching of One Vehicle. Question: Tell us about the distinctions of the Dharma gates attained via conversion by the One Vehicle's all-encompassing skillful means versus conversion by those of the three vehicles. Reply: If one converts within the three vehicles, one enters the gate of the ten stages of faith and goes on to cultivate the bodhi-mind and great compassion, advancing by degrees. If one converts within the One Vehicle, it is as in the following paraphrase of a passage [from the Flower Garland Sutra]: Śāriputra 141

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and Indra, and all the six thousand wise bhikṣus, converted their minds alongside Mañjuśrī and thereupon attained the ten great Dharma gates, and such realms as the ten eyes, the ten ears, and so on. The significance of this is just that this body of understanding and practice is present throughout the dharmas of the five ranks. The rest of the doctrine is as taught elsewhere. H. Characteristics of Buddhahood

Eighth are the characteristics of the doctrines of resultant buddhahood. Within this there are two sections. First, I will clarify the doctrines of the permanence and impermanence of the characteristics of buddhahood. Second, I will clarify the differences among the teachings regarding the primary and secondary characteristics of buddhahood.

1. Permanence and Impermanence

i. Lesser Vehicle

Within the first section, according to the Lesser Vehicle, the characteristics of buddhahood are only impermanent, because it does not teach the merits of original nature. As the Treatise on Buddha-nature states, "Because in the Lesser Vehicle there is no buddha-nature as a virtue of original nature, there is only that nature that exists as a virtue of cultivation." ii. Early Teaching

According to the Early Teaching of the three vehicles, the Dharma body is permanent, because of its self-nature. It is also impermanent, because it is beyond and not beyond [birth and death]. The merit produced from cultivation is impermanent, because it is produced in accordance with causes and conditions; it is created, though uncontaminated. It also can be permanent, because it is without interruption and arises continually. The Treatise on the Adornment of the Great Vehicle states, "Self-nature, uninterruptedness, and continuous arising: these three permanently abide in the buddhas." iii. Final Teaching

According to the Final Teaching, there are two significances. First I will clarify the characteristics of buddhahood separately, and then I will explain them generally. Within the clarification of separate characteristics, the merits produced by cultivation are impermanent, because they are produced by 142

IX. Differences in their Explanations [of Essential Concepts] cultivation; they are also permanent, because once they are attained they are the same as true thusness. Why is this? Because they originally emanate from true thusness, and when ignorance is ended, they return to the essence of true thusness. The Liang Summary of the Great Vehicle states, "There is nothing that does not emanate from this Dharma body. There is nothing that does not return to realize this Dharma body." The Treatise on the Jewel Nature, The Awakening of Faith, and other such texts fully establish this doctrine. You should understand it as they teach it. Also, the Treatise on the Larger Prajñā pāramitā Sutra states:

Sarvajña (omniscience) does not coincide with the three times. Why not? Because the time of the past and so on are empty illusions; they are produced and extinguished. Sarvajña is the real Dharma, which is neither produced nor extinguished.

Interpretation: "Sarvajña" means the wisdom of everything, so we know that the perfect wisdom of the buddha stage is the same as thusness; it is neither produced nor extinguished. Also, the Summary of the Great Vehicle states: It is like empty space that thoroughly pervades the parameters of all forms, without production, abiding, extinction, or change. The wisdom of the Tathā gata likewise pervades all that is known, without confusion and without change.

Thus, you should understand that sarvajña is not permanent simply because of uninterrupted severing; it is permanent because it is the same as unchanging thusness.

The Dharma body is permanent, because even when it is according with conditions it does not change in self-nature. It is also impermanent, because it responds to beings' opportunities for enlightenment in accord with impure conditions. Why is this? Because the various meritorious deeds are all already the same as true thusness, the arising of function is only an effect of true thusness. In The Awakening of Faith it is explained that the two bodies, the reward body and the transformation body, belong to the great function aspect of true thusness. That treatise also states, "When the minds of living beings are pure, the reflection of the Dharma body appears," and so on. It also states: 143

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Treatise on Doctrinal Distinctions of the Huayan One Vehicle Furthermore, when original awakening accords with impurities, discrimination produces two characteristics, neither of which is detached from that original awakening. The first is the characteristic of pure wisdom, and the second is the characteristic of inconceivable karmic activity. And so on, as widely explained.

Second, the general explanation. Due to the significance of the Dharma body according with conditions, the teaching about differences in merit is formed. Due to the significance of the Dharma body not changing, there is no merit that is not identified with true thusness. As its entire essence accords with conditions completely, and the characteristics in their totality are without change, these two significances are interfused without obstruction. Thus, the resultant buddhahood is both permanent and impermanent. The four logical possibilities are complete, or the four logical possibilities are negated. You should understand according to these significances.

Question: If that is so, how can it be said that [the buddha bodies] are neither identical nor different?

Reply: According to the Early Teaching, because true thusness is universal and wisdom verifies thusness, they are not different. Because created and uncreated are not the same, they are not identical.

According to the Final Teaching, there are two doctrines of merit. One is the doctrine that buddhahood itself directly manifests interdependent arising, because the merit of the three incalculable kalpas of cultivation is not void. Two is the doctrine that buddhahood has no self-nature, because apart from true thusness it has no essence of its own. Within these, the former doctrine coincides with the teaching of the Dharma body that accords with conditions, while the latter doctrine coincides with the Dharma body that does not change. These are not different Dharma gates, because their totality is completely received into the teaching. Moreover, the former significance coincides with the teaching of the Dharma body that does not change, while the latter doctrine coincides with the teaching of the Dharma body that accords with conditions. These Dharma gates are not one, because the significances are different. This is to clarify nonidentity without moving from nondifference. Reflect on it and you can see. 144

IX. Differences in their Explanations [of Essential Concepts] iv. Sudden Teaching

According to the Sudden Teaching, because characteristics are ended and beyond thought, there is only one body of the nature of reality. All is equal, so one cannot speak of differences in merit, and one cannot speak of permanence or impermanence. If one were to show it by putting it into words, it would be as the [Mahāparinirvāṇa-]sūtra states, "This my present body is the Dharma body." The [Flower Garland] Sutra also states, "All the bodies of the various buddhas are only this one Dharma body." Understand it by this standard. v. Perfect Teaching

According to the Perfect Teaching, there are three explanations regarding the doctrine of the permanence of resultant buddhahood. First, from the perspective of function, buddhahood already pervades all the dharmas of the three times; thus it includes all of the four logical possibilities of permanence. Second, from the perspective of virtues, buddhahood already includes four significances: (1) they are produced from cultivation, (2) they are originally present, (3) what is originally present is produced from cultivation, (4) what is produced from cultivation is originally present. These significances are perfectly interfused without obstruction, so buddhahood is equipped with infinite virtues. Thus, the four logical possibilities of permanence also apply. Ponder the significances of the two kinds of four possibilities above and you will see. Third, from the perspective of essence, it is also demonstrated through the four logical possibilities. That is, in this [Flower Garland] Sutra, because its purpose is to manifest the inexpressible, buddhahood is permanent; because it corresponds with the basic teachings, it is impermanent. These two significances are without obstruction and so both exist. Because of the parameters of interdependent arising, they are both negated. In the above three significances, if one points out essence, they are all identified with essence, and so on; if one points out function, they are all identified with function. Because they are interfused and mutually encompassing without obstruction, they all exist, and so on, without obstruction. Reflect upon this. 2. Differences in Primary and Secondary Characteristics

Second is the clarification of the differences in primary and secondary characteristics of buddhahood.

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Treatise on Doctrinal Distinctions of the Huayan One Vehicle i. Lesser Vehicle

According to the Lesser Vehicle, there are thirty-two primary characteristics and eighty kinds of special qualities. These are considered real dharmas. ii. Early Teaching

Within the three vehicles, it may likewise be taught that there are only thirty-two primary characteristics and eighty kinds of special qualities. These are the characteristics of the transformation body. However, the significance of the characteristics is that they are empty, as taught in the Diamond Sutra, the Treatise on the Collected Abhidharma, and so on. This is taught from the perspective of the Early Teaching that draws in the Lesser Vehicle practitioners. iii. Final Teaching

Or, it may be that the reward body is taught to have eighty-four thousand characteristics. These are its real virtues. This is taught from the perspective of the teaching for the directly advancing bodhisattvas and the Final Teaching. Question: Why does the Treatise on the Larger Prajñāpāramitā Sutra and such texts discuss the transformation body in terms of the effects brought about by past karma, as in the stories about the Buddha being hurt by a splinter and fed horse feed? Each of the thirty-two characteristics likewise emerges from its cause in these explanations.

Reply: In order to draw in the two vehicles practitioners, it is taught in a way similar to the lower teaching. To show that the results of karma do not perish, the sacred way severs delusions but does not extinguish their recompense. It is like the story of the arhat eating sand. The stories about being hurt by a splinter and so on are the same. The Lesser Vehicle took this [buddha body] to be real. The Early Teaching teaches it to be empty, because it is a skillful means, as taught in the Sutra on the Skillful Means of the Great Vehicle. There are two significances of the teaching that the primary characteristics and special qualities emerge from causes. First is that it is a skillful means to draw in the two vehicles practitioners. It shows superior causes and results within this buddha body, because the real reward body is not that which those two vehicles practitioners see. Second is that these are indeed the characteristics of the true reward body. Because they are manifested while the Buddha confers his presence in the transformation body, we get the teaching of its emergence from causes.

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IX. Differences in their Explanations [of Essential Concepts] Question: Why is it taught in the Summary of the Great Vehicle that the thirty-two primary characteristics go into the category of the merits of the Dharma body?

Reply: This also has two significances. First is that it is taught gradually as a skillful means in order to convert the beings of the two vehicles. It is feared that the truly real Dharma body would be too difficult for them to believe. Because of this, these merits are taught to be part of the Dharma body to make it easy to believe and accept according to their expectations. Second, because the two vehicles consider [other] merits to be the Dharma body, the primary characteristics are encompassed among those. The above is all taught from the perspective of the Early Teaching. Also, the thirty-two primary characteristics are not produced and natureless; they are just the Dharma body of true thusness. This is taught from the perspective of the Final Teaching. iv. One Vehicle

According to teachings of the One Vehicle, there are characteristics of buddhahood as numerous as the motes of dust of the ten oceans of lotus flower treasury worlds. Each and every characteristic pervades the Dharma realm. The karmic function is also like this. As to the teaching that there are ten of them, this is intended to show their infinitude. This is as taught in the chapter on "The Oceans of Characteristics" [of the Flower Garland Sutra]. Also, in the Sutra on the Samādhi of Contemplating Buddha, the characteristics and special qualities of buddhas are divided from the perspective of the tenets of the three vehicles, to make three levels. Thus, that sutra states: As to the summary of the summary [of the buddhas' forms and bodies], I will now for the sake of this present great assembly and King Śuddhodana summarize the teachings of the primary characteristics and special qualities. The Buddha was born among humans to show he shares the human situation. Because he shares human characteristics, he teaches the thirty-two primary characteristics. Because he is superior to all the heavenly beings, he teaches the eighty kinds of special qualities. For the sake of the bodhisattvas, he teaches all eighty-four thousand miraculous characteristics and special qualities. As to the real characteristics and special qualities of buddhas, they were taught at the place of quiescence in Magadha where he first attained the way, for the sake of such great bodhisattvas as Samantabhadra and Bhadraśrī. This has been extensively distinguished in the Miscellaneous Flowers Sutra. 147

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Treatise on Doctrinal Distinctions of the Huayan One Vehicle Interpretation: In this, the thirty-two primary characteristics are meant to be the summary of the summary, for the sake of humans, deities, two vehicles practitioners, and so on. This is meant for the beginning level. The significance of the eighty-four thousand is meant to be only a summary, for the sake of the three vehicles bodhisattvas. It is meant to be the next level. The real characteristics and special qualities of buddhas are as taught in the Miscellaneous Flowers Sutra, where their significance is extensively explained. This refers to the explanation of the "Oceans of Characteristics" chapter of the Flower Garland Sutra. This chapter explains the characteristics of buddhahood in the Distinct Teaching of One Vehicle. It is meant to be the last level, because the Miscellaneous Flowers Sutra is precisely the Flower Garland Sutra. The rest of the doctrine you can understand accordingly.

I. Worlds Encompassed and Transformed

Ninth is the clarification of the distinctions among the realms to be encompassed and transformed by the teachings. 1. Lesser Vehicle

In the Lesser Vehicle, this very sahā world of disorder is the buddha's reward land. Within it, here on this continent of Jambudvīpa is where the reward buddha is located, while the other ten billion lands are distinguished as the realms to be transformed.

2. Three Vehicles

Within the three vehicles, there are the Dharma-nature land and the land of the Buddha's self-enjoyment. They will not be discussed here at present. As to Śākya Buddha's pure land of real reward that is provided for others' enjoyment, it is sometimes said to be in Maheśvara Heaven (the highest level of the form realm), while the ten billion Jambudvīpas completely filled by the transformation body are distinguished as the realms to be transformed. This is as taught in the Brahmā's Net Sutra and the Treatise on the Collected Abhidharma. You should understand that this is taught from the perspective of the Early Teaching. Why is this so? Since the two vehicles teaching considers Śākyamuni's body to be the real reward body, this turns it over by establishing a separate real reward body in that heaven to show that Śākyamuni's body is in fact the transformation body. It is also taught due to concern 148

IX. Differences in their Explanations [of Essential Concepts] that the practitioners of the two vehicles would not believe that there could be a real pure land outside of the mundane world, so the pure land is attributed to the most excellent place within the world. As to the transformation body only completely filling ten billion lands and so on, this also complies with their teaching.

It is sometimes said that Śākya Buddha's reward land is outside of the triple world. The Nirvana Sutra states:

In the west, as many buddha lands from here as the grains of sand of thirtytwo Ganges Rivers, there is a world named Unsurpassable. This is the pure land of Śākya Buddha's real reward.

This is taught from the perspective of the Final Teaching. Because it is not taught according to the lower understanding of the two vehicles practitioners, it is meant to show that the sahā world is only the realm of the transformation body. For this reason, you should understand that the body of the highest heaven of the form realm is also not the real reward. It is sometimes said that there are not merely ten billion transformation realms, as in the Treatise on the Larger Prajñāpāramitā Sutra. Considering a great trichiliocosm to be one count, count up to the number of grains of sand of the Ganges River; this is one original nature world. Count these again up to the number of grains of sand of the Ganges; this is one ocean world. Count these again up to the immeasurable sands of the Ganges; this is one seed world. Count these again up to the innumerable sands of all the Ganges Rivers of the ten directions; this defines one buddha world to be transformed. This is also taught from the perspective of the Final Teaching, because the realms to be encompassed and transformed have been gradually expanded from the previous. This is also taught solely from the perspective of the world of Mount Sumeru, because it is situated in this world and doesn't yet explain the tree-shaped world [of the Flower Garland], and so on. So, this is not the One Vehicle. 3. Common Teaching

It is sometimes said that Śākyamuni's reward land is on sacred Vulture Peak. As the Lotus Sutra states, "I exist eternally on sacred Vulture Peak," and so on. The author of the treatise on the Lotus Sutra (i.e., Vasubandhu) explicates this as referring to the bodhi of the reward body. You should understand that 149

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Treatise on Doctrinal Distinctions of the Huayan One Vehicle this is taught from the perspective of the Common Teaching of One Vehicle. How so? Because the Lotus Sutra manifests the One Vehicle; its places accord with the teaching such that impurity returns to purity, so the place where the Lotus Sutra was taught is the real reward land. It is like considering the place where the Flower Garland Sutra was taught under the bodhi tree to be the ten buddha realms of the lotus treasury; the Lotus Sutra is like this. Because it has superficial commonality with this [Huayan teaching], it is the Common Teaching. However, it does not yet teach that that place is the ten lotus treasury worlds, or the realm of Indra's net, so it is not the Distinct Teaching. It is sometimes said that this body of Śākyamuni is to be considered the enjoyment body of the real reward, as the beginning of the Sutra on the Buddha Stage explains. This text explicates that Śākya Buddha possesses twenty-one kinds of merits of the real reward. Its treatise explicates this as the enjoyment body. This is also taught from the perspective of the Common Teaching. How so? This Śākya Buddha, in the three vehicles, is only a transformation body, but in the Distinct Teaching of One Vehicle, he is the ultimate body of the ten buddhas. Now, this is a provisional explanation as a skillful means for the three vehicles practitioners, to show that Śākyamuni's body is not only the transformation body. Fearing it would be difficult for them to believe and accept this, that sutra teaches from the perspective of the location of the profound merit of resultant buddhahood. To clarify that the buddha body accords with teaching as the provisional returning to the real, it is explained as the reward body. This is the manifestation of skillful means. At the time of teaching the Dharma of the Huayan One Vehicle, this body of Śākyamuni also accords with that teaching and is identified with the body of the ultimate Dharma realm of the ten buddhas. For this reason, that is included within the Common Teaching.

4. Sudden Teaching

Sometimes it is said that this body of Śākyamuni is the Dharma body. As the [Nirvana] Sutra states, "This my present body is the Dharma body." This is the perspective of the Sudden Teaching, taught by putting it into words, although in reality it exhausts characteristics and is beyond thoughts. 5. Distinct Teaching

According to the Distinct Teaching of One Vehicle, this body of Śākyamuni 150

IX. Differences in their Explanations [of Essential Concepts] is not only the three bodies but is also the ten bodies. [The number] "ten" is given in order to show that it is inexhaustible. The realms of those ten buddhas have two bases. One [basis] is the perfect interfusion and absolute freedom of the oceans of lands; it is inexpressible. If it is to be shown in the Dharma, it is as explained at the beginning of the second assembly [in the "Names of the Tathāgata" chapter of the Flower Garland Sutra].

The second [basis] is the oceans of worlds, of which there are three categories. One is the oceans of adorned worlds of the lotus flower treasury, where the teaching of the interdependent arising of principal and attendants is complete and Indra's net is all-pervasive. This is the realm proper to the ten buddhas. Two, outside of the trichiliocosm, there is a tenfold ocean of worlds: 1. Original nature worlds

2. Ocean worlds

3. Wheel worlds

4. Fulfillment worlds

5. Discrimination worlds

6. Orbital worlds

7. Revolving worlds

8. Lotus worlds

9. Sumeru worlds

10. Characteristic worlds

This must be understood as the realm of the wheel-turning king with more than ten thousand children.

Three, worlds of immeasurably heterogeneous categories all are omnipresent throughout the Dharma realm. Like the one category of Mount Sumeru worlds, the area and borders of which reach the ends of space and extend throughout the Dharma realm; like the one category of tree-shaped worlds, and even to worlds that have the shapes of all living beings—all of these are in this way completely omnipresent in the Dharma realm without obstructing each other. The above three ranks are together the places to be encompassed and transformed by the ten bodies of Vairocana Buddha. Moreover, the root and ramifications of these three ranks are perfectly interfused and mutually inclusive without obstruction. How so? According with each world, whether it is coarse or fine, it will have these three. You should understand that this is completely distinct from and not common to the teachings of the three vehicles. 151

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Treatise on Doctrinal Distinctions of the Huayan One Vehicle J. Analysis and Synthesis of Buddha Bodies

Tenth is the analysis and synthesis of the bodies of buddhas, in which there are two sections. First are the doctrines, followed by the enumerations. 1. Doctrines

Dharma body.

Within the section on doctrines, first I will discuss the perspectives on the i. Dharma Body

a. Early Teaching

Sometimes only the realm of true thusness is considered to be the Dharma body, as in the Treatise on the Sutra on the Buddha Stage, in which the stage of great awakening is encompassed among the five kinds of Dharma. The Dharma realm of purity encompasses the Dharma body, and the four kinds of wisdom encompass the other bodies. This is taught from the perspective of the Early Teaching.

b. Final Teaching

Sometimes, only marvelous buddha wisdom is considered to be the Dharma body, because it is the wisdom of original awakening, and cultivated wisdom is the same as original awakening. For example, the Treatise on the Larger Prajñāpāramitā Sutra considers undefiled, unobstructed wisdom to be the Dharma body. In the Sutra of Golden Light, the four kinds of wisdom encompass the three bodies, because mirror-wisdom encompasses the Dharma body. Or, wisdom and its object are combined as the Dharma body, because wisdom and its object are both characterized by thusness. As the Liang Summary of the Great Vehicle states, "Only thusness and the wisdom that perceives thusness exist; this is named 'the Dharma body.'" The above two possibilities are taught from the perspective of the Final Teaching. c. Sudden Teaching

Sometimes, the elimination of both wisdom and its object is considered to be the Dharma body. Scripture states, "The Dharma body of the Tathāgata is not mind and it is not objects of mind." This is taught from the perspective of the Sudden Teaching.

d. One Vehicle

Sometimes, all the preceding logical possibilities are synthesized, because 152

IX. Differences in their Explanations [of Essential Concepts] all their virtues are included. Sometimes, the preceding five are completely cut off, because of perfect interfusion without obstruction. These two possibilities are as taught in the "Arising from Original Nature" chapter [of the Flower Garland Sutra]. This discussion takes the perspective of the One Vehicle. ii. The Body of Śākyamuni

Next I will clarify the doctrines separately in terms of perspectives on the body of Śākyamuni. This body of Śākyamuni sometimes is the transformation body, not the Dharma body or reward body, as taught in the Early Teaching. Sometimes it is the reward body, and not the Dharma body or transformation body, as taught in the Common Teaching of One Vehicle and in the Lesser Vehicle. These are only different in terms of depth or shallowness. Sometimes it is the Dharma body and not the reward body or the transformation body, as taught in the Sudden Teaching. Sometimes it is both the Dharma body and the reward and transformation bodies, as is generally taught in the three vehicles. Sometimes it is not the Dharma body, and not the reward body or the transformation body, as in the Distinct Teaching of One Vehicle, because it is the ten buddhas. 2. Enumerations

The enumerations of the analysis and synthesis of the doctrines of the bodies of the buddhas are as follows.

i. One Buddha

Some teachings establish one buddha, which is the one buddha of real nature. This is the perspective of the Sudden Teaching. ii. Two Buddhas

Some teachings establish two buddhas. There are three kinds. First is the living body and the transformation body. This is taught from the perspective of the Lesser Vehicle. Second is the living body and the Dharma body. This refers to merging the body of others' enjoyment and the transformation body, and calling it the living body, while the self-enjoyment body and the Dharma body are merged and called the Dharma body. This is as taught in the Treatise on the Sutra on the Buddha Stage. It is taught from the perspective of the Early Teaching. Third is the Dharma body of self-nature and the Dharma body of response and transformation. This is as taught in the Sutra on Basic Activities. It is taught from the perspective of the Final Teaching. 153

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Treatise on Doctrinal Distinctions of the Huayan One Vehicle iii. Three Buddhas

Some teachings establish three bodies of buddha, as usually taught. This is taught throughout the two teachings, Early and Final. iv. Four Buddhas

Some establish four buddhas. Within this there are three kinds. First, within the three bodies, the enjoyment body is further divided into the two bodies of self-enjoyment and others' enjoyment, which makes four. This is as taught in the Treatise on the Sutra on the Buddha Stage. This is the Early Teaching. Second, outside of the three bodies, the body of self-nature is separately established, in order to clarify that the Dharma body is the Dharma of meritorious deeds as numerous as the grains of sand of the Ganges River. For this reason, the Liang Summary of the Great Vehicle states, "The body of self-nature is the basis for the creation of the Dharma body." Third, within the reward body, the parts based on the cultivation of good fortune and the cultivation of wisdom are separated as two, making four. As the Laṅkāvatārasūtra states, "One is the buddha of responsive transformation, two is the buddha of meritorious deeds, three is the buddha of wisdom, four is the buddha of thusness." This is taught from the perspective of the Final Teaching. v. Ten Buddhas

Some establish ten buddhas, to show the inexhaustible. This is as taught in "Going Beyond the Mundane" chapter of the [Flower Garland Sutra].This is taught from the perspective of the Perfect Teaching of One Vehicle. X. Distinctions in Doctrinal

Principles

In the tenth gate, of distinctions in the doctrinal principles, there are four gates. One is the similarities and differences in the doctrines of the three natures. Two is the teaching of the six significances of the causal aspect of interdependent arising. Three is the ten mysterious Dharma gates of unobstructed interdependent arising. Four is the doctrine of the perfect interfusion of the six characteristics of conditioned phenomena.

A. Similarities and Differences in the Three Natures

As to the explanation of the similarities and differences in the three natures, 154

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there are two sections. First, they are clarified specifically, and then explained generally.

1. Specification

Within the section on specific clarification, there are also two parts: the unelaborated explanation, and the determination of what is correct. i. Direct Explanation of Natures and their Aspects

Within the former, each of the three natures has two significances. The two significances within the fully perfected nature are the significance of not changing and the significance of according with conditions. The two significances of the other-dependent nature are the significance of appearing to exist and the significance of self-naturelessness. The two significances of the nature of attachment to what is entirely imagined are the significance of [conventional] existence to sentient beings and the significance of nonexistence in principle. Due to the unchanging aspect of full perfection, the self-naturelessness aspect of other-dependency, and the nonexistence in principle aspect of attachment to imagination—due to these three aspects of their significance, the three natures are of one domain, the same without difference. This does not destroy the ramifications and the root is permanently maintained. The [Vimala kīrti-]sūtra states, "Living beings are precisely nirvana. There is nothing further to be extinguished." Moreover, from the perspective of the according with conditions aspect of full perfection, the appearing to exist aspect of other-dependency, and the existence to sentient beings aspect of attachment to imagination—due to these three significances, they are also without difference. This is not moving the root and permanently maintaining the ramifications. The [Sutra on No Increase and No Decrease] states, "The Dharma body flowing and revolving in the five destinies is named 'living beings.'" Therefore, these three significances and the previous three significances are not one gate. For this reason, the true includes the delusory ramifications, and the delusory ramifications suffuse the wellspring of the true; the essential natures and their characteristics are thoroughly interfused without hindrance and without obstruction.

Question: How could other-dependency appearing to exist, and so on, possibly be the same as attachment to imagination being existent to sentient beings? 155

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Treatise on Doctrinal Distinctions of the Huayan One Vehicle Reply: They are not different for two reasons. One, the "attachment" of that attachment to imagination is to take what merely appears to be as the truly real; so, the dharmas in question are no different. Two, if one were beyond attachment to imagination, the appearance of existence would not arise. The according with conditions aspect within the fully perfected nature should be understood likewise, because without attachment to imagination there is no according with conditions.

Question: How is it that each of the three natures has these two significances and yet they do not contradict each other?

Reply: Because these two significances are not essentially different. How are they not different? Consider full perfection; although it too forms impurity and purity in accordance with conditions, it never loses its immaculate selfnature. It is only because it does not lose its immaculate self-nature that it is able to form impurity and purity in accordance with conditions. This is like a bright mirror revealing impurity and purity: although it reveals impurity and purity, the bright purity of the mirror [itself] is never lost. Only because the bright purity of the mirror is never lost can it reveal the characteristics of impurity and purity. By the reflection of impurity and purity, you know the pure brightness of the mirror. By the brightness of the mirror, you know its reflection of impurity and purity. Thus, the two significances are of one nature. Though it reflects pure dharmas, that does not add to the brightness of the mirror. Though it reflects impure dharmas, that does not stain the purity of the mirror. And not only is it not stained—on the contrary, it is because of this that the bright purity of the mirror is manifest. You should understand that the principle of true thusness is likewise. Not only does the unmoving pure nature form impurity and purity; it is because it forms impurity and purity that it manifests its pure nature. Not only do undestroyed impurity and purity illuminate the pure nature; it is because of the purity of its nature that it forms impurity and purity. Thus, the two significances are totally mutually inclusive, of one nature, nondual. How could they possibly contradict each other? Within other-dependency, although again due to causes and conditions, its aspect of appearing to exist manifests, this appearance of existence certainly has no self-nature, because all conditionally produced phenomena have no self-nature. If it was not self-natureless, then it would not depend on conditions. 156

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If it did not depend on conditions, it would not [falsely] appear to exist [as itself]. If the appearance of existence is to form, it must follow from myriad conditions. Since it follows from myriad conditions, it certainly has no self-nature. For this reason, due to its lack of self-nature, the appearance of existence is formed. Because the appearance of existence is formed, therefore it has no self-nature. Thus, the Treatise on the Larger Prajñāpāramitā Sutra states: Contemplate all dharmas. They are produced following from causes and conditions. Because they are produced following from causes and conditions, they have no self-nature. Having no self-nature, they are ultimately empty. As to ultimate emptiness, it is named prajñāpāramitā. Thus, through conditioned production, naturelessness is manifested. The Treatise on the Middle Way states, "Because of the significance of emptiness, all dharmas attain their formation. This clarifies conditioned production through the teaching of naturelessness." The Nirvana Sutra states, "Dharmas exist because of causes and conditions. They are empty because they are natureless." This means naturelessness is just causes and conditions, causes and conditions are just naturelessness. This is the Dharma gate of not two; not only do the nature's two significances not contradict each other, rather they totally include each other and are ultimately nondual. Within the nature of attachment to what is entirely imagined, although again phenomena appear to exist to the evaluating and grasping of sentient beings, when understood by true principles they are ultimately empty, because they exist only within baseless projection. It is like falsely imagining the existence of a ghost in a tree stump, when ultimately there is no ghost in the tree stump. If the tree stump did have a ghost, then this would not be called falsely imagining the existence of a ghost, because there would be something not created by baseless projection in the tree stump. Now, this act of false projection clarifies the aspect of nonexistence in principle. Because of non existence in principle, the false projection is formed. Because projection is formed, you can understand nonexistence in principle. For this reason, they are nondual, only a single nature. You should understand that the true principle of attachment to imagination is also like this.

This concludes the direct discussion [of natures and their aspects] from above.

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Treatise on Doctrinal Distinctions of the Huayan One Vehicle ii. Determination of Correct Understanding Next is determination of what is correct through questions and answers, within which there are three gates. First, I attempt to maintain the attachments of discriminating consciousness. Second, I show the error of such attachment. Third, I demonstrate the significance. a. Maintaining Attachments

The first gate, of maintaining attachments: [The fully perfected nature:]24

Question: Does true thusness exist? Reply: No. Because of accordance with conditions. Question: Does true thusness not exist? Reply: No. Because it is unchanging. Question: Does it both exist and not exist? Reply: No. Because it does not have two natures. Question: Does it neither exist nor not exist? Reply: No. Because it is replete with virtues. Question, again: Does it exist?

Reply: No. Because it is unchanging. How so? Because it is unchanging, it manifests in accordance with conditions. Question: Is it nonexistent?

Reply: No. Because it accords with conditions. How so? Because it accords with conditions, it is unchanging and permanently abiding. The other two possibilities of the logical sequence can be understood in this way. Question: Again, does it exist?

Reply: No. Because it is beyond what it is posited to be. The subsequent three logical possibilities are consistent with this example. Question: Again, does it exist?

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X. Distinctions in Doctrinal Principles Reply: No. Because of the emptiness of true thusness. Question: Does it not exist?

Reply: No. Because of true thusness that is not empty. Question: Does it both exist and not exist? Reply: No. Because it is beyond contradiction. Question: Does it neither exist nor not exist? Reply: No. Because it is beyond such frivolous discourse. Question: Again, does it exist?

Reply: No. Because it is beyond false thought. Question: Does it not exist?

Reply: No. Because it is the basis of sacred wisdom and practice. Make this the standard for the other possibilities of the logical sequence. The other-dependent nature:

Question: Does other-dependency exist? Reply: No. Because interdependent arising is self-natureless. Question: Does other-dependency not exist? Reply: No. Because naturelessness is interdependently arisen. Question: Does it both exist and not exist? Reply: No. Because it is essentially nondual. Question: Does it neither exist nor not exist? Reply: No. Because it has many gates of significance. Question, again: Does it exist?

Reply: No. Because of interdependent arising. How so? Because all interdependently arisen phenomena are all without self-nature. 159

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Treatise on Doctrinal Distinctions of the Huayan One Vehicle Question: Does it not exist?

Reply: No. Because it is natureless. How so? Because it is natureless, it is formed by interdependent arising. The other two possibilities of the logical sequence can be understood like this. Moreover, because interdependent arising is beyond the four logical possibilities, and because of naturelessness, [the other-dependent nature] is also beyond the four logical possibilities. Both can be understood by this.

Question: Again, does other-dependency exist? Reply: No. Because from the perspective of contemplation it is excluded. Question: Does it not exist?

Reply: No. Because it can manifest naturelessness. You can thus understand that the subsequent two possibilities of the sequence are that it is beyond contradiction and beyond frivolous discourse. Question: Again, does it exist?

Reply: No. Because it differs from full perfection. Also, because it is part of attachment to imagination, and because it is beyond what it is posited to be. Question: Does it not exist?

Reply: No. Because it differs from attachment to imagination, and because it is part of full perfection. Also, because it is the object of wisdom. Make this the standard for the other possibilities of the logical sequence. The nature of attachment to what is entirely imagined: Question: Does attachment to imagination exist? Reply: No. Because of nonexistence in principle. Question: Does it not exist?

Reply: No. Because it exists to sentient beings. Question: Does it both exist and not exist? Reply: No. Because it does not have two natures. 160

X. Distinctions in Doctrinal Principles Question: Does it neither exist nor not exist? Reply: No. Because of the nature of attachment to what is entirely imagined. Question: Again, does it exist? Reply: No. Because it lacks true principle. Question: Does it not exist? Reply: No. Because it lacks true principle. Make this the standard for understanding the other possibilities of the logical sequence. Question: Again, does it exist? Reply: No. Because attachment exists. Question: Again, does it not exist? Reply: No. Because attachment exists. Question: Does it both exist and not exist? Reply: No. Because attachment exists. Question: Does it neither exist nor not exist? Reply: No. Because attachment forms it. Question: Again, does it exist? Reply: No. Due to its absence of characteristics. Question: Again, does it not exist? Reply: No. Because it is the objective realm of the contemplation of characteristiclessness. Make this the standard for the other possibilities of the logical sequence.

Question: Again, does it exist? Reply: No. It has no essential substance. Question: Again, does it not exist? 161

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Treatise on Doctrinal Distinctions of the Huayan One Vehicle Reply: No. Because it can cloud true thusness. Make this the standard for the other logical possibilities.

b. Showing the Errors of Attachment

Second is showing the errors of attachment.25

b1. Fully Perfected Nature

If one were to posit that true thusness always exists, there are two mistakes. The first is the error of permanence; that is, if one has the idea that true thusness does not accord with conditions, that it exists in impurity and yet is not occluded, and that it is not attendant on the awareness-cause, then one falls into the error of eternalism.

Question: Within all the sacred teachings, true thusness is explained to be a reified permanence that does not accord with conditions. How could this possibly be an error?

Reply: When the sacred teachings explain true thusness to be reified, this is describing the time at which it has formed impurity and purity in accordance with conditions. It is eternally creating impurity and purity and does not lose its own essence. This, then, is the permanence that is not different from impermanence; it is called "the inconceivable permanence." This does not refer to not creating the myriad dharmas, as in the reification posited by deluded sentience. If it referred to it not creating the myriad dharmas and yet being reified, this would be the projection of deluded sentience; it misses the true permanence because that true permanence is not different from the permanence of impermanence. The permanence that is not different from impermanence emerges from beyond sentience, so it is called true permanence. For this reason, the Sutra [of Queen Śrīmālā] states: What is not impurity and is yet impure illuminates that permanence creates impermanence. What is impurity and is yet not impure illuminates that when it creates impermanence, it does not lose its permanence. Question: Then the teachings affirm the permanence that is not different from impermanence, so they explain true thusness to be a reified permanence. Why do they not affirm the impermanence that is not different from permanence, to explain true thusness as impermanence? 162

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Reply: The teachings have indeed already taught this significance. The [Laṅkāvatāra]-sūtra states, "The tathāgatagarbha receives suffering and pleasure. It is produced and extinguished together with the causes." A treatise (The Awakening of Faith) states, "The immaculate mind of self-nature, moved by the winds of ignorance, forms the impure mind," and so on. You should understand by the principle of this teaching that true thusness is not different from the impermanence of permanence. It accords with conditions, concealing its essential substance; it is not existent.

Question: True thusness is a dharma that is not produced or extinguished. It does not differ from the permanence of impermanence, so it is explained to be permanent; it does not differ from the impermanence of permanence, so it is explained to be impermanent. Given that, can you also maintain that other-dependency is a dharma that is produced and extinguished, and must also have the significance of not differing from the impermanence of permanence and not differing from the permanence of impermanence? Reply: It does indeed have that significance. Why? Because the myriad interdependently arising impermanent dharmas are without self-nature, and by this they form interdependent arising. For this reason, they do not differ from the nature of permanence, and yet they attain impermanence. Thus the [Vimala kīrti]-sūtra states, "Neither being produced nor being extinguished is the significance of impermanence." As to this other-dependency, it is no different from permanence forming impermanence. And because all interdependently arisen phenomena are precisely without self-nature, it is not the case that interdependent arising is extinguished and only then are phenomena said to be natureless. So, it does not differ from the permanence of impermanence. Thus the [Vimalakīrti]-sūtra states, "Form is precisely emptiness; it is not that form extinguished is emptiness." It also states, "Living beings are precisely nirvana. There is nothing further to be extinguished," and so on. You can understand that these two significances (i.e., permanence and impermanence) and the two significances of true thusness are complementary. This is the true and the worldly interfusing as two and yet without duality. Thus the [Commentary on the] Summary of the Great Vehicle states, "The extreme blindness of cognitive hindrance refers to attachment to a distinction between the true and the worldly." It is this to which it refers. Thus, if one 163

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Treatise on Doctrinal Distinctions of the Huayan One Vehicle were attached to true thusness, as if it were the same as whatever sentience posits, it would become reified permanence; it would not accord with conditions, conceal its own essential substance, and not be subject to the awareness-cause. This would be to sink into the error of eternalism. Moreover, if true thusness did not accord with conditions and form impurity and purity, then the impure and pure dharmas would have nothing upon which to depend. To think dharmas exist with nothing upon which to depend is also to sink into the error of eternalism, because impure and pure dharmas all lack selfessence and are established in dependence on true thusness. The second [mistake] is the error of annihilationism. If what exists to sentient beings did not truly exist, then because it did not truly exist, this would be to annihilate existence. Moreover, if what exists to sentient beings were to truly exist, then it would not accord with impurity and purity. But the myriad dharmas of impurity and purity lack their own essence. If true thusness did not accord with conditions, those dharmas would not exist. This is annihilationism. There are also two errors in attachment to the nonexistence of true thusness. There is the error of eternalism; that is, without true thusness, samsara would have nothing upon which to depend. To maintain that dharmas exist without dependence on other factors would be the error of eternalism. Also, without true thusness, sacred wisdom would have no cause; this is also eternalism. Furthermore, with nothing upon which to rely, dharmas cannot exist; this is annihilationism. Attachment to the idea that true thusness is nonexistent is also annihilationism.

Attachment to both existence and nonexistence of true thusness includes all of the errors above. That is, true thusness being nondual, if both existence and nonexistence are projected, then because they are mental projections of existence and nonexistence they do not match the truth. This misses that true principle of thusness, thus it is annihilationism. If it is meant that what is projected is to be taken as true thusness, taking what lacks true principle to have real existence, this would be eternalism.

Last is attachment to neither existence nor nonexistence of true thusness. Engaging in frivolous discourse about true thusness is deluded thinking, so it misses the true principle. This is annihilationism. To engage in frivolous discourse claiming that there is true thusness and taking that to be the truth—this maintains the existence of true thusness without true principle, so it is eternalism. 164

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b2. Other-dependent Nature

Next are the errors of attachment with regard to the other-dependent nature. If one is attached to its existence, there are again two errors. The first is the error of eternalism, which refers to the other-dependent nature already having its own essence and not being bound to conditions. To maintain an existent dharma without conditions is eternalism. Moreover, due to attachment to its existence it would not be bound to conditions; because it is not bound to conditions, the dharma does not exist. This is annihilationism. Question: If you say the doctrine that the other-dependent nature exists is mistaken, then why do the Summary of the Great Vehicle and other such texts teach that the other-dependent nature does exist?

Reply: As to sages teaching that the other-dependent nature does exist, this is no different from the existence of emptiness. How so? It is so because the myriad conditions (i.e., the "other" upon which any given dharma depends) have no essential self-nature. Because every one of the conditions has no subject to effect causation, the conditions are not effective; hence the other-dependent nature is interdependently arisen. For this reason, it is not the existence of posited "existence"; it is called "other-dependent existence." This, then, is how sages do not move from the parameters of the true and establish myriad dharmas. If you mean that other-dependent nature "exists" as it does in words, then interdependently arisen phenomena would have self-nature. If interdependently arisen phenomena had self-nature, then they would not rely on each other. If they did not rely on each other, then that would be to destroy the other-dependent nature. Destruction of the other-dependent nature is certainly due to attachment to existence. Thus, being afraid of sinking into empty annihilationism, you established existence by the power of mental striving. You did not recognize that because you have not even reached the point of understanding that interdependently arisen dharmas have no self-nature, you destroyed interdependent arising and sank into the view of reified emptiness, annihilating the other-dependent nature. As to the error of annihilationism, if one is attached to nonexistence, there are also two errors. If it were the case that the other-dependent nature was a nonexistent dharma, then there would be nothing to which conditions could give rise. Because they would give rise to nothing, dharmas would not exist. This is annihilationism.

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Treatise on Doctrinal Distinctions of the Huayan One Vehicle Question: If, due to teaching that conditioned production is empty and nonexistent, one falls into the error of annihilationism, then why does the Treatise on the Middle Way extensively explain conditioned production to be ultimately empty? Reply: As to sages teaching conditioned production to be empty, this is no different from the emptiness of existence. How so? Because dharmas follow from conditioned production, so they are explained to have no self-nature. For this reason, the existence of conditioned production is explained to be empty. If it were not like this, the cause of conditioned production would not exist; then how could it be described by the word "emptiness"? For this reason, it does not differ from the emptiness of existence, and it is called "the emptiness of conditioned production." This, then, is the sages not moving from the teaching of conditioned production while teaching the Dharma of the characteristics of reality. If you mean that conditioned production is "empty" as it is in words, then there is no conditioned production. If there is no conditioned production, there is no true principle of emptiness. To have no true principle of emptiness is certainly due to attachment to emptiness. Thus, being afraid of sinking into the erroneous view of [reified] existence, you established emptiness by forceful mental striving. You do not realize that because you do not even reach the point of understanding natureless conditioned production, you err as to the emptiness of self-nature. Because you err regarding the emptiness of selfnature, you even sink into maintaining the [false] emptiness of the evil tendencies within your deluded sentience. Question: If due to the other-dependent nature having two significances, the scriptural masters of earlier ages each expound one of the significances while fusing and encompassing the whole other-dependent nature without contradiction, then why do the scriptural masters of later ages, such as Bhāviveka, each attach to only one of the significances, refuting the others' interpretations? Reply: This is actually mutual completion, not mutual refutation. How? For the sake of the sentient beings of later ages, whose spiritual roots are shallow and whose capacities are dull, masters are heard to explain the doctrine of the existence of other-dependency. Because they do not reach the point of understanding that it is no different from the existence of emptiness, they are attached to its existence as what it is posited to be. Thus, those such as 166

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Bhāviveka refute the existence of other-dependency to cause our understanding to arrive at the position of nonexistence. Arriving at ultimate nonexistence, they thereby actually attain that position of the existence of other-dependency. If it didn't arrive at this point of the total thoroughness of the emptiness of nature, then it would not be able to complete the existence of the other-dependent nature. For these reasons, in order to complete the teaching of existence, they refute it on the basis of existence. Furthermore, when those sentient beings of later ages heard the teaching of the ultimate emptiness of the otherdependent nature, they did not reach the point of understanding that it is no different from the emptiness of existence. This is attachment to emptiness as whatever it is posited to be. For these reasons, Dharmapāla and others refuted that posited emptiness to preserve its illusory existence. Because illusory existence was established, this teaching attains the understanding that other-dependency is no different from the emptiness of existence, because if it existed, its extinction is not true emptiness. For these reasons, in order to complete the teaching of emptiness, they refute it on the basis of emptiness. By means of "form is precisely emptiness," Bhāviveka's doctrine was established; by means of "emptiness is precisely form," Dharmapāla's doctrine was preserved. These two doctrines are interfused and totally mutually inclusive. If the scriptural masters of later ages had not rebutted each other on the basis of the total interpenetration of these two principles, we would not have thereby attained the manifestation of the profundity of the dharma of the interdependent arising of the other-dependent nature. For these reasons, their mutual refutation conversely results in mutual completion. For these reasons, to be attached to nonexistence as it appears to deluded sentience is precisely the error of annihilationism. Furthermore, if one were to explain nonexistent dharmas to be other-dependent, then because nonexistent dharmas are not conditioned, this would be to maintain the existence of dharmas that are not conditioned, which is to fall into the error of eternalism. As to the position that the other-dependent nature both exists and does not exist, all the above errors can be made a standard for analyzing this position. Question: On the basis of the above explanations, if we were to take only one side to be valid—either the existence or the nonexistence of the nature of other-dependent arising—such a conclusion would not be allowable. 167

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Treatise on Doctrinal Distinctions of the Huayan One Vehicle Taking both existence and nonexistence together to be valid should tally with the true principles. How could such a position in fact have all the above errors? Reply: Within the nature of other-dependent arising, although those principles of existence and nonexistence are each included, they are both totally interfused as the thorough interpenetration of emptiness and existence. As to both existence and nonexistence being entirely imagined, that position would entail a mutual contradiction including all the above errors. Last is the position that the other-dependent nature neither exists nor does not exist. Indeed, the interdependent arising posited by frivolous discourse is not the true principle. Why? Because this view is attached to untenable projections about existence and nonexistence. It takes whatever sentience posits as neither existence nor nonexistence to be true principle. This is not true principle; it indeed includes the above errors. Reflect on it by this standard. b3. Imagined Nature

Next is the nature of attachment to what is entirely imagined. If one takes attachment to imagination to be existent, there are two mistakes. If one takes that to which one is attached to really exist, then the true principle illuminated by the wisdom of the sages would not be emptiness; this is the error of eternalism. Or, if the pervasive projections of deluded attachment are taken to really exist with regard to true principle, this errs in regarding existence as grasped by sentience; this is the mistake of annihilationism. If one takes attachment to what is entirely imagined to be nonexistence as grasped by deluded sentience, this is to think that the confusion of ordinary people is no different from the wisdom of sages—this is eternalism. Furthermore, because in the resulting view there are no ordinary people, it is annihilationism. Moreover, if there is no confusion, there is no enlightenment, and if there is no enlightenment then there are no sages—this is annihilationism. There is also the view of both existence and nonexistence of the imagined nature. The imagined nature is nondual; to nevertheless posit its existence and its nonexistence is a contradiction, so it includes the above errors. Last is the view of neither existence nor nonexistence of the imagined nature. The attachment to imagination posited by frivolous discourse also includes the above errors. Understand it by this standard. 168

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This is the end of the second section on the formation of errors through attachments.

c. Demonstration of Significance

The third section shows their significances.

One: True thusness (i.e., the fully perfected nature) does have the significance of existence, because it is this upon which confusion and enlightenment depend. It also has the significance of not being empty, because it cannot be destroyed. The rest is as explained above. Also, true thusness does have the significance of emptiness, because it is beyond characteristics, because it accords with conditions, and because it is the opposite of impurity. The rest is also as above. Also, true thusness does have the significance of both existence and nonexistence, because it is replete with virtues, because it is autonomous in opposition and compliance, and because of the melding and fusion of both possibilities. Also, it does have the significance of neither existence nor nonexistence, because it is two and not two, and because it can't be grasped in a fixed state. You can understand the rest of the explanation by the standard of the above.

Two: Other-dependent nature does have the significance of existence. It is formed by conditions so it is self-natureless. The rest can be understood by the standard of the previous discussion. Other-dependent nature does have the significance of nonexistence, because it is formed by conditions, so it is natureless. This can also be understood by the standard of the previous discussion. Otherdependent nature does have the significance of both existence and nonexistence, because it is formed by conditions and is natureless. The previous is the standard. Other-dependent nature does have the significance of neither existence nor nonexistence, because it is two but not two, and therefore cannot be grasped as one or the other. The previous is the standard.

Three: Attachment to what is entirely imagined does exist, from the perspective of sentient beings. Attachment to imagination is nonexistent from the perspective of true principle. Attachment to imagination is both existent and nonexistent, because it is the object of attachment. Attachment to imagination is neither existent nor nonexistent, because it is the object of attachment. Reflect on the rest according to the standard of the previous discussion. This is the end of the above separate clarification of the three natures. 169

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Treatise on Doctrinal Distinctions of the Huayan One Vehicle 2. General Explanation

The second section [of the similarities and differences in the three natures] is the general explanation. The three natures are of one domain, such that to uphold one is to include all; the true and the illusory are mutually fused. The natures are unobstructed. As it is said in the [Commentary on the] Summary of the Great Vehicle, where it cites the Sutra of the Questions of the Brāhmins: World-honored One, on the basis of what principle do you teach with such words as "the Tathāgata does not see samsara and does not see nirvana"? Discriminated (i.e., imagined) nature and true thusness nature are within other-dependent nature, and samsara and nirvana depend on the principle of their nondifferentiation. Why is that? Of this other-dependent nature, samsara is formed through the one part of discriminated nature, and nirvana is formed through the one part of true thusness.

Exegesis: The other-dependent nature is not samsara. Because of this nature, true thusness forms nirvana. But the other-dependent nature is not nirvana. Why not? This nature, because of the one part of it that is discriminated nature, is identified with samsara. For this reason, one cannot definitely explain it to be only one of its parts. If one sees one part, the nature of the other part would not be different. For this reason, the Tathāgata does not see samsara and does not see nirvana. Having this intention, the Tathāgata replied to the brahmans in this way.

[The Commentary on the Summary of the Great Vehicle] also states: In the Abhidharma Sutra, the World-honored One teaches that there are three aspects of dharmas. One is the impure part, two is the pure part, and three is the impure and pure part. On the basis of what principle are these three parts taught? Within the other-dependent nature, discriminated nature is the impure part and true thusness nature is the pure part, while otherdependent nature is the impure and pure part. Depending on this principle, the three divisions are taught.

Exegesis: The Abhidharma Sutra teaches that the discriminated nature has affliction as nature, the true thusness nature has the pure aspect as nature, and the other-dependent nature includes both parts, having both natures as 170

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its nature. Thus, the scripture explains that there are three kinds of dharma: one has the part of affliction, two has the part of purity, and three has the part of both dharmas. This teaching is made on the basis of this doctrine. The above passages from the treatise also clarify that the true comprehends the ramifications of the false; everything is taken into account. The true and the illusory thoroughly pervade the essence of the wellspring of the true; everything is quiescent. The true and the illusory thoroughly interpenetrate, the two parts fused without obstruction, completely inclusive. Reflect on this and you can see.

B. The Six Significances of the Causal Aspect of Interdependent Arising

Second is the teaching of the six significances of the doctrine of the causal aspect of interdependent arising.26 I will analyze this doctrine by dividing it in six gates: one, exposition of characteristics; two, establishment [of the doctrine]; three, enumeration of logical possibilities; four, analysis and synthesis; five, fusion and inclusion; six, the perspectives of the teachings. 1. Exposition of Characteristics

Within the first gate there are two sections: the listing of names of the characteristics of interdependent arising of causes, and the exposition of their characteristics.

First, the listing of names. That is, all causes have six significances: 1. They are empty, empowered, and not subject to conditions. 2. They are empty, empowered, and subject to conditions. 3. They are empty, not empowered, and subject to conditions. 4. They are existent, empowered, and not subject to conditions. 5. They are existent, empowered, and subject to conditions. 6. They are existent, not empowered, and subject to conditions. Next is the exposition of their characteristics. The first characteristic is the significance of extinction of causes in each moment. Why? Through their extinction in each moment, their absence of self-nature is manifested. This is emptiness. Because of this extinction, the resultant dharmas are produced. The causes are empowered. However, this extinction does not come about through the power of conditions, so the causes are not subject to conditions. 171

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Treatise on Doctrinal Distinctions of the Huayan One Vehicle The second [characteristic] is the significance of simultaneous existence of the cause and the result. Why? Because they exist simultaneously, it is momentary existence, manifesting the significance of the causes not existing and being empty. Because of simultaneity, they can form existence. The causes are empowered. Because of simultaneity, they are not solitary, so they are subject to conditions.

The third is the significance of being subject to myriad conditions. Why? Because causes have no self-nature, they are empty. Because causes [alone] do not produce results, but conditions produce results, so causes are not empowered. Because of this significance, they are subject to conditions. The fourth is the significance of moral determination. Why? Because causes are of their own moral type; they do not change, so they have this significance. Able to produce results without changing themselves, they have the significance of empowerment. However, this not changing is not due to the power of conditions, so they do not have the significance of being subject to conditions. The fifth is the significance of causes producing only their own results. Why? Because they bring about the manifestation of their own results, they have the significance of existence. Although they produce results in being subject to conditions, they do not produce the results of those conditions. This is the significance of being empowered, and because of this they have the significance of being subject to conditions.

The sixth is the significance of continuous evolution in consciousness. Why? Because causes accord with other conditions, they cannot be nonexistent; and, they cannot oppose their conditions, so they have no functional empowerment. Therefore, they are subject to conditions. For these reasons the Summary of the Great Vehicle, in order to demonstrate these six significances, explains it in verse as follows: Extinction in each moment, simultaneous existence of cause and result, continuous evolution;

You should understand moral determination, being subject to myriad conditions, and only bringing about their own results. 2. Establishment of the Doctrine

The second gate is establishment [of the doctrine of interdependent arising of causes].

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Question: For what reason is the explanation settled at six significances, not increased up to seven nor reduced down to five?

Reply: In matching direct causes to conditions, there are only three significances: (1) The cause is empowered and not subject to conditions; it completely produces the result by itself, so it does not depend on the power of various other conditions. (2) The cause is empowered and subject to conditions; cause and conditions mutually support the expression of the result. (3) The cause is not empowered and is subject to conditions; it is completely ineffective and causation returns to the conditions. And as the above three significances each have two significances within them: the significance of emptiness and the significance of existence; these two combine with each of the three, making six. There are only six significances and they do not increase or decrease. Question: Why don't you establish a fourth logical possibility, which would be the significance of not being empowered and not being subject to conditions? Reply: Because that possibility would not in fact be causation, it is not established. Reflect on this and you can see. Question: As to being subject to conditions, to what kind of conditions is it subject?

Reply: It is subject to three kinds of causal conditions—auxiliary conditions and so on—that are outside of the immediate causal situation. These are not taken from among its own six significances, which are mutually subject to each other.

Question: We view causes in terms of conditions to attain the six significances. I don't yet understand whether or not conditions are likewise matched with causes to also have these six significances.

Reply: There are two significances to this. When we view an auxiliary condition in terms of its own auxiliary result we attain the six significances, because it is encompassed among the proximate causes of that result. In terms of the other results, the auxiliary conditions form remote conditions, and so the six are not complete. When we view the proximate causes in terms of other results, it's also like this.

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Treatise on Doctrinal Distinctions of the Huayan One Vehicle Question: Do results have these six significances, or not? Reply: Results only have the two significances of existence and emptiness. That is, as they follow from others' production they have no essential selfnature, so they have the significance of emptiness. As they exist in response to causes, they have the significance of existence. If this is explained from the perspective of the doctrine of the mutual becoming of cause and result, then this one dharma, when it is the cause of another result, includes all these six significances. When it is acting as the result of another cause, then it has only the two significances. For this reason, the six significances are only found within causes.

Question: If so, when latent seeds actively occur, they would become the causes of seeds. Shouldn't they have the six significances? Reply: They accord with predominating conditions and do not include the six. As the Treatise [on the Theory of Consciousness Only] explains, seeds have the six significances. This is from the perspective of the initial teaching. But according to the esoteric doctrine of interdependent arising, they all include these six significances. This is from the perspective of the Final Teaching. Because in this Final Teaching the sixth and seventh consciousnesses, being the significance of the tathāgatagarbha's accordance with conditions, have no distinct self-natures, so the sixth and seventh consciousnesses include the six significances that are found within original consciousness. Reflect on it and you can see.

3. Enumeration of Logical Possibilities

The third gate is the examination of the logical possibilities of the doctrine of the interdependent arising of causes. There are two kinds: from the perspective of essence and from the perspective of function. From the perspective of the existence and nonexistence of the essence of causes, there are four logical possibilities: (1) It exists. This refers to the significance of moral determination. (2) It does not exist. This refers to the significance of extinction in each moment. (3) It both exists and does not exist. This refers to the nondual combination of those significances of bringing about its own result and the simultaneous existence of cause and result. (4) It neither exists nor does not exist. This refers to the nondual combination 174

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of those significances of continuous evolution in consciousness and being subject to myriad conditions.

As to the four logical possibilities of the function of causes, they are: (1) Because causes combine, without duality, those significances of continuous evolution and being subject to myriad conditions, their function is not selfproduced. (2) Because causes combine, without duality, those significances of extinction in each moment and moral determination, it is not other-produced. (3) Because causes combine, without duality, those significances of simultaneous existence of cause and result and bringing about their own results, it is not produced together by both self and other. (4) Because the existence and nonexistence aspects of causes each include the three possibilities just listed, combining as six significances, the significances of causation are complete; so, the function is not produced without cause. This, then, is how, through these six significances, causes and conditions are completely seized to show the superior virtue of this teaching of interdependent arising. Thus the Treatise on the Ten Stages states: Causes do not produce the result, because conditions produce it. Conditions do not produce it, because its own cause produces it. Both do not produce it, because there is no cognition [of causes and conditions together], and because when [causes and conditions] are active they do not abide [as causes and conditions]. It is not without cause, because its production complies with existence.

Moreover, the Treatise on the Collected Abhidharma states: Its own seed exists, so it is not produced following from other factors. It is subject to myriad conditions, so it is not self-produced. It has no effective function, so it is not produced by both self and others. It has capabilities, so it is not produced without cause.

Question: What would you say are the differences between these six significances and the eight negations [of Nāgārjuna]? Reply: The eight negations are based on blocking false views; the six significances take the approach of affirmative representation. Moreover, the eight negations take the perspective of opposing deluded sentience so that true principle shows itself. The six significances, on the other hand, are based 175

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Treatise on Doctrinal Distinctions of the Huayan One Vehicle on showing true principles, so that deluded sentience perishes of itself. We have these as the left and right hands of the teaching (i.e., they are complementary). 4. Analysis and Synthesis

The fourth gate is analysis and synthesis. With regard to essential substance, there is only one, because causes do not have two essences. With regard to significance, causes are divided into two, referring to emptiness and existence, because they have no self-nature, and because interdependent arising has made them appear. With regard to function, causes are divided into three: (1) The cause is empowered and is not subject to conditions, (2) the cause is empowered and is subject to conditions, (3) the cause is not empowered and is subject to conditions. The first is total empowerment, the last is total powerlessness, and the middle is both empowered and not empowered. Because the fourth logical possibility, not empowered and not subject to conditions, is not any kind of causation, it is not discussed. Thus, there are only three possibilities.

Or, causes are divided into six, referring to the analysis into three logical possibilities and inserting the two gates of emptiness and existence into each of the three, as in the foregoing discussion. Or, they are divided into nine, referring to the above three significances, with each including those three. How so? If a cause is not empowered, then it has no non-empowerment [and so on]. Thus, each one includes three, so there are nine. Or they are divided into twelve. This refers to the above six significances. The two gates of emptiness and existence are inseparable, so that pursuing the gate of emptiness yields the significance of existence and pursuing the gate of existence yields the significance of emptiness. The emptiness of existence has six, and the existence of emptiness has six, so there are twelve. Sometimes causes are divided into eighteen, referring to each one among the above six significances having three significances: (1) the existence or nonexistence of essence; (2) the existence or nonexistence of power; (3) being subject to conditions or not subject to conditions. Three times six makes eighteen. Sometimes they are divided into thirty-six, referring to the above six significances, each of which includes six. Why? Because if one were lacking, all the others would be lacking. Reflect on the other gates by this standard. 176

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5. Fusion and Inclusion

The fifth gate is fusion and inclusion. Now these six significances will be grasped by the fusion and inclusion of their six characteristics. This refers to: 1. Fusing the six significances as one cause; this is the characteristic of totality. 2. Analyzing the one cause as six significances; this is the characteristic of distinction.

3. The six significances equally having the name of cause is the characteristic of commonality.

4. The six significances being unrecognizable among one another is the characteristic of differentiation.

5. Through these six significances, causes attain formation; this is the characteristic of formation.

6. The six significances each have the significance of abiding in its own rank; this is the characteristic of disintegration.

Question: What is the distinction between the six significances and the six characteristics?

Reply: The six significances are based on the essential substance of interdependent arising itself. The six characteristics are based on the doctrinal gate of interdependent arising. As the essence of a dharma enters the doctrinal gate, differences are subsequently formed. For example, putting the six significances into the framework of the four logical possibilities shows what is correct by negating what is wrong, thus complying with the three vehicles. Putting them into the framework of the six characteristics shows their own virtues, thus complying with the One Vehicle. Thus, the four logical possibilities and the six characteristics are both meant to be skillful means for entering the Dharma. 6. Perspectives of the Teachings

The sixth gate is discernment from the perspective of the teachings. Within the Lesser Vehicle we find the teaching of the characteristics of the causes of attachment to dharmas. With respect to these six significances the Lesser Vehicle has neither the names nor the doctrine. Within the three vehicles teachings on storehouse consciousness, tathāgatagarbha, and the causes of the selflessness of dharmas, the six significances exist in name and doctrine, but the teaching of principal and attendants is not yet complete. 503a

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Treatise on Doctrinal Distinctions of the Huayan One Vehicle Within the One Vehicle teaching of the perfect causation of Samantabhadra, the fully complete teaching of the infinitely interdependent arising of principal and attendants is finally realized. Moreover, due to the doctrine of emptiness and existence, it has the gate of mutual identity; due to the doctrine of empowerment and non-empowerment, it has the gate of mutual intersection; due to the doctrine of being subject to conditions and not subject to conditions, it has the gates of common essence and differentiated essence. Because it has these doctrinal gates, it attains the status of "a single pore accommodating lands and seas." Reflect upon this and you can understand. C. The Ten Mysterious Dharma Gates of Unobstructed

Interdependent Arising

Third is the doctrine of the ten mysterious Dharma gates of unobstructed interdependent arising. Now, the interdependent arising of the Dharma realm is autonomous and inexhaustible, but I will summarize it in two sections via its most important entry points. These are, one, the significance of verifying the ultimate result [of buddhahood] as the realms of the ten buddhas themselves; and two, the discernment of the doctrine from the perspective of causes according with conditions, which is the realm of Samantabhadra. 1. Verification of the Ultimate Result

As to the former significance, in the teaching of the perfect interfusion and autonomous identification of one with all and all with one, we cannot speak of characteristic marks. This is the matter described in the Flower Garland Sutra: the interfused significance of the oceans of lands of the ultimate result aspect (i.e., buddhahood), on the one hand, and the essence of the ten buddhas themselves on the other—not to mention Indra's net and the accommodation of subtle particulars; this is indeed an inexpressible doctrine. Why? It does not correspond to the teachings. The Treatise on the Ten Stages states, "The causal aspect can be explained; the result aspect cannot be explained." This is its meaning. Question: If the significance is thus, then why does scripture teach such results as that found in "The Inconceivable Dharma of Buddhas" chapter [of the Flower Garland]?

Reply: This doctrine of result is taught as a representation based in conditionality, for the purpose of forming a teaching of causation. These results 178

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are not that ultimate autonomous result (i.e., true buddhahood itself). It is like that in the scripture you cite in order to be taught together with the ranks of causation [prior to buddhahood]. Thus you should understand that it is merely representation.

2. Discernment in the Causal State

As to discernment of the doctrine, in this there are two parts: presenting it briefly through analogy, and discerning it extensively from the perspective of doctrine.

i. The Analogy of Counting Coins

As to the former, showing by analogy, I will use the example of methods of counting ten coins.27 The reason I say "ten" is because I want this analogy to correspond with the perfect number that manifests infinity. Within this there are two parts: differentiated essence and common essence. The reason there are these two gates is because within the myriad gates of interdependent arising there are two significances. One is the significance of nonmutual causation, referring to dharmas being replete with virtues in themselves, such as the cause not being subject to conditions and so on. The other is the significance of mutual causation, such as [the cause] being subject to conditions and so on. The former is common essence; the latter is differentiated essence.

a. Differentiated Essence

Within differentiated essence there are two gates: mutual identification and mutual intersection. The reason why there are these two gates is because all interdependently arisen phenomena have two significances. First is the significance of emptiness and existence; this is from the point of view of its own essence. Second is the significance of empowerment and nonempowerment; this is from the point of view of its functional power. From the former significance we get mutual identification, and from the latter significance we get mutual intersection.

Within the former gate of emptiness and existence, when a "self" (i.e., a single cause) exists, the others (i.e., the conditions) must be nonexistent. Thus, the others are identified with self. How is this so? Due to the others having no self-nature, this "self" creates the result. Moreover, when the "self" is empty, the others must exist as themselves. Thus, self is identified with others. 179

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Treatise on Doctrinal Distinctions of the Huayan One Vehicle How so? Due to the self's lack of self-nature, it uses the others to create the result. Because if both existed or both were empty, then each would be incomplete; without that respective other they are not mutually identified. The existence of nonexistence and the nonexistence of existence are nondual, so they are always mutually identifiable. If it were not so, interdependent arising would not be complete and we would have the errors of maintaining reified self-nature and so on. Reflect on this and you will see. Second is the clarification of empowerment. Within its functioning a self has complete power, so it can by this encompass the others. Because the others completely lack power, they can be intersected by the self. When the others have power, the self lacks power (contrast this with the above and you can understand). This is not based on their self-essences, so they are not mutually identified. Their functional powers pervade each other, so they form mutual intersection. Again, because if both were empowered or both were nonempowered, each would be incomplete; without each other they are not mutually intersected. The nonempowerment of empowerment and the empowerment of nonempowerment are nondual, so they are always mutually intersecting. Moreover, because function encompasses essence, there is no separate essence, so there is only mutual intersection. Because essence encompasses function, there is no separate function, so there is only mutual identification. This is based on the standards within the six significances of causation. Among these two gates of differentiated essence, I will first clarify mutual intersection. First are the ten gates of upward counting. The first [coin] is one, which is the root number. How so? Because it is formed by conditions. As far as ten, it is ten within the one. Why? If there were no one, then ten would not be formed. One is therefore completely empowered, so it encompasses the ten. Thus it is ten, not one. The other nine gates are also like this. Each and every one is ten. You can understand them according to this example. In counting downward there are also ten gates. The first is ten, which encompasses the one. How so? Because it is formed by conditions. That is, if there were no ten, then one would not be formed, so the one completely lacks power and returns to the ten. Thus, it is one, not ten. The rest of the ten are as in this example. In this way, each of the two gates of root and ramifications is replete with ten gates. Reflect on each one of the rest of the coins 180

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by this standard. This is explained with regard to the characteristics of the gate of differentiation.

Question: You spoke about one. How do you get one to have ten within it? Reply: The Dharma of the great dhāraṇī of interdependent arising is that without one, all things do not form. You must know without a doubt that it is like this. What does this doctrine mean? The "one" it speaks of is not the one of self-nature, because it is formed by conditions. For this reason, the one containing ten within it is the conditionally formed one. If this were not so, it would have self-nature without interdependent arising, and could not be called by the name "one." As far as the ten, none of them are the "ten" of self-nature, because they are formed by conditions. For this reason, the ten containing one within them are the conditionally formed, self-natureless ten. If it were not so, they would have self-nature without interdependent arising, and could not be called "ten." For this reason, all things are interdependently arisen and none are self-natured. How so? If one condition is removed, then all of the things are not completely formed. Thus, the one containing many within it is named the interdependently arisen one.

Question: If by removing one condition causation is not complete, then it has no self-nature. How can something without nature form the interdependent arising of one and many?

Reply: It is only through lacking self-nature that it forms the interdependent arising of one and many. How so? Because this interdependent arising is the real virtue of the family of the Dharma realm; because the realm of Samantabhadra is replete with virtues, autonomous and unobstructed. The Flower Garland Sutra states:

Bodhisattvas, contemplate well the dharmas of interdependent arising. Within one dharma, understand that there are multitudes of dharmas; within multitudes of dharmas, understand that there is one dharma. For this reason, you should understand that ten are within one and one is within ten, mutually accommodating without obstruction, and still each is not the other. Because within one gate, the ten significances are already complete, 181

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Treatise on Doctrinal Distinctions of the Huayan One Vehicle you should clearly understand that within one gate each has infinite significance. The other gates are also like this. Question: Within one gate, are the ten totally encompassed, or not? Reply: Totally, and not totally. How so? Within one is ten, so the ten are totally encompassed. Within ten is one, so the ten are not totally encompassed. The four logical possibilities guard against errors, remove wrong ideas, manifest the virtues of the teachings, and so on. Take this as a standard and you can understand. Within each and every distinct gate, the standard exemplified is also like this.

The marvelous principle of interdependent arising should be understood like this. This is the end of the first part (i.e., on mutual intersection). Within the first gate of differentiated essence, the second part is the doctrine of mutual identification. Within this, there are two gates: counting upward and counting downward. Within the former, there are ten gates. The first is one. Why? Because it is formed by conditions. One is identified with ten. How so? Because if there were no one, then there would be no ten. Due to the existence of the essence of one, the rest are all empty. For this reason, this one is identified with the ten. In this way, count upward until the tenth. They can each be understood according to the previous standard. As to counting downward, it also has ten gates. The first is ten. Why? Because of conditional formation. Ten is one. How so? Because if there were no ten, then there would be no one. Due to one having no essence, the rest all exist. Thus, these ten are identified with one. In this way, count downward until reaching one. They all can each be understood according to this standard. Because of this doctrine, you should understand that every single coin is identified with many coins.

Question: If I think one is not identified with ten, what mistake am I making? Reply: If you think one is not identified with ten, there are two errors. The first is the mistake of not completing ten coins. Why? If one is not identified with ten, many ones will still not complete ten. How so? Because all the single ones are not the ten. Now they have formed ten, so you should clearly understand that one is identified with the ten. The second mistake is not forming one. Why? If one is not identified with ten, ten does not attain formation. 182

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Because it does not complete ten, the significance of one is also not complete. How so? If there are not ten, what one is this? Now since there is already one, you should clearly understand that one is identified with ten. Moreover, if they are not mutually identified, then the two significances of emptiness and existence within the gate of interdependent arising would not appear, and that would be an even greater mistake. This refers to [the error of attachment to the existence of] self-nature, and so on. Reflect on this and you can understand. Below, the gates of common essence are understood by this standard. The other gates can likewise be understood.

Question: If one is identified with ten, then it should not be one. If ten is identified with one, then it should not be ten.

Reply: It is only because one is identified with ten that it is named one. How so? The one I speak of is not the posited "one," but is a conditionally-formed self-natureless one. Because of this one being identified with many, it is named "one." If this were not so, it would not be named "one." How so? Because it has no self-nature. Without conditions, it would not be formed as one. The teaching that ten is identified with one follows the standard of the previous. Do not be blindly attached to your views! You should understand by means of this standard.

Question: Regarding the above gate of the significance of one and many, are both one and many alike at the same time, or are they different and sequential? Reply: They are the same, and they are sequential. How so? Due to this interdependent arising of Dharma-nature, they are replete in progression and retrogression, they do not contradict their common essence, they are autonomous in functioning of virtues, they are unobstructed; they are all like this. Question: What would you say about the characteristics of the significance of upward and downward counting, as taught above?

Reply: The coins do not move from their own ranks, yet they are always going up and down. How so? Because in going up and down and not moving, they are in [still] fact the same things. It is only in order to produce knowledge and demonstrate the true principle that I explain such significances as upward and downward counting. If you cast aside knowledge, then all things are 183

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Treatise on Doctrinal Distinctions of the Huayan One Vehicle inexpressible. This matter is just as in the above discussion of the result aspect (i.e., the state of buddhahood).

Question: If this teaching exists because of knowledge, then it is not something that existed before knowledge. How can you teach that it has always been like this?

Reply: If you were to cast aside knowledge, then there would be no discussion of interdependent arising. It is through taking the perspective of knowledge that I explain that it has always been like this. How so? The unformed is identified with the already-formed, so they are beyond beginning and end; knowledge as well as dharmas have always been formed like this. Question: Is this teaching created because of knowledge, or is the Dharma truly thus?

Reply: It is created because of knowledge, and the Dharma is truly thus. How so? They simultaneously complete each other. Reflect on the further significance by this standard. The first major section, the gate of differentiated essence, is concluded. b. Common Essence

Second is the gate of common essence, which also has two significances. The first is many within one and one within many. The second is one identified with many and many identified with one.

The first gate also contains two: many within one and one within many. As to the former, many within one, there are ten gates that are not the same. The first is one. Why? Because of conditional formation. It is the root number. Within one, then, ten are included. How so? Because this one coin's selfnature is one. Furthermore, it makes a one for the second, so it is a one of the two, and so on until it makes a one for the tenth and is then a one of the ten. Thus, this one includes within itself ten ones. Therefore it is one, not ten—because this is not yet the gate of identification. This first single coin was like this, and the other two, three, four, five, and above nine gates are all each like this. They can be understood by the standard of this example. As to the second, one within many, it also has ten gates. The first is ten. Why? Because of conditional formation. Within ten is one. How so? Because 184

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this one makes one for the ten, so that first one exists among the ones of ten. If it were beyond the ones of ten, there would be no first one. Thus, this one is one within ten. Therefore it is ten, not one. The other nine, eight, seven, and so on down to one are all each like this. Reflect on it by this standard. Question: What is the difference between this and the previous explanation of differentiated essence?

Reply: In the previous section, on differentiated essence, the first one views the latter nine, and the different gates mutually intersect. Now, with this common essence, ten are already naturally included within one. It is not explained by taking the point of view of the former and latter different gates. This significance you should also consider as a standard. Second, one is identified with ten, and ten is identified with one. This also has two gates. The first is the identification of one with ten, which also has ten different gates. The first is one. Why? Because it is formed by conditions. One is identified with ten. How so? Because this one of the ten is precisely the first one. Because it has no distinct self-essence, so the ten are identified with one. The other nine gates are all also like this. By this standard you can understand it.

The second, ten is identified with one, also has ten different gates. The first is ten. Why? Because of conditional formation. Ten is identified with one. Why? That first one is identified with ten, and furthermore there is no self-same one. Thus, the first one is identified with ten. The other nine gates can be understood by the standard of this example.

Question: Within this gate of common essence, does this teaching of one being identified with ten and so on only encompass these ten coins? Or does it encompass infinite things?

Reply: These are both formed according to knowledge. When it should be ten it is ten, when it should be infinite it is infinite. Such increase and decrease accords with what knowledge can grasp. Identification with ten is as stated in the previous explication. As to the infinite, within one gate there are already ten, and as these ten are again multiplied by themselves in mutual identification and mutual intersection, they are doubled and redoubled to form infinity. 185

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Treatise on Doctrinal Distinctions of the Huayan One Vehicle And yet all this infinite redoubling is entirely encompassed within the first 505a

gate.

Question: Does this explanation only encompass infinite redoubling within this one gate? Or does it also encompass infinity within the rest of the different gates? Reply: It may encompass all, or it may encompass only its own infinity. How is this so? If there were no infinity within the one gate itself, the infinities within all the rest of the gates would not form. For this reason, the first gate of common essence then encompasses infinity, infinity, infinity, infinity, infinity, infinity, infinity, infinity, infinity, and infinity (i.e., ten infinities) within the two gates of common and differentiated essence. Exhaustively encompassing the ultimate perfection of the Dharma realm, nothing is left out. Or, it may be that it only encompasses the infinity of its own one gate of common essence. How so? Because the other different gates are like empty space and they do not know of one another. It is complete of itself, and there is nothing more to encompass. This is only what is graspable according to knowledge; not one thing is out of place. In this way, one gate is already replete with inexhaustible numbers of infinities. And mutual identification and mutual intersection and so on form infinities: within each and every other gate, all are like this; each is forming infinite infinities. You should understand it according to this standard.

We have taken, for a moment, the perspective of showing true principle and phenomena within coins. It is even more so within the One Vehicle Dharma of the dhāraṇī of the infinity of interdependent arising. It doesn't mean that only these phenomena—the coins—are like this. You should discard deluded sentience and reflect on this in accordance with true principles. ii. Discernment from the Perspective of Dharma

Second is discerning the doctrine of infinite interdependent arising extensively from the perspective of Dharma. In summary there are two parts: the gate of establishing the doctrine and the gate of interpretation. In the former, the gate of establishing the doctrine, the ten Dharma gates of significance are summarily established, in order to show the infinite. What are these ten?

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1. The doctrine that encompasses all the doctrines of the One Vehicle, the three vehicles, and so on up to the five vehicles. This is the standard of the rest, below.

2. The doctrine of true principle and phenomena that encompasses all principles and all phenomena.

3. The doctrine of understanding and practice that encompasses all understandings and practices. 4. The doctrine of causation and result that encompasses all causation and results.

5. The doctrine of persons and dharmas that encompasses all persons and dharmas.

6. The doctrine of distinctions in ranks and objects of mind that encompasses all distinctions in ranks and objects of mind. 7. The doctrine of master and disciple and Dharma and wisdom that encompasses all masters and disciples and all Dharma and wisdom. 8. The doctrine of principal and attendants and ancillary and primary [karmic recompense] that encompasses all principals and attendants and all ancillary and primary [karmic recompenses].

9. The doctrine of manifesting the teachings in accordance with the spiritual roots and desires of living beings that encompasses all manifestations in accordance with the roots and desires of living beings. 10. The doctrine of the autonomy of progression and retrogression in essence and function that encompasses all autonomies of progression and retrogression in essence and function.

These ten are the head gates; they all each totally encompass all dharmas, forming the infinite.

Second is the gate of interpretation in words. It explicates the previous ten doctrines by means of the ten gates, in order to manifest the infinite [nature of this Distinct Teaching].

Question: How do you understand the number ten to be the manifestation of the infinite?

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Treatise on Doctrinal Distinctions of the Huayan One Vehicle Reply: In the Flower Garland Sutra, the number ten is established as a norm in order to manifest infinite significances.

a. Simultaneous Repletion and Mutual Correspondence

First is the gate of simultaneous repletion and mutual correspondence. These above ten significances are simultaneous and mutually correspondent, forming a single teaching of interdependent arising. There are no distinctions of before and after, beginning and end, and so on. They are replete with all things, autonomously progressing and retrogressing, mixing without chaos, to form the parameters of interdependent arising. This relies on the ocean-seal samādhi that brilliantly and simultaneously reveals the formation of all things. b. Mutual Accommodation of Difference

Second is the gate of one and many being different but mutually accommodating. All these doctrines above, when pursued within one gate, completely encompass all the previous causes and results and principles and phenomena of all Dharma gates. Like that first coin that within it encompasses infinite significances—this is also like that. But within this one, although it includes the existence of many, one is not identified with the combined many. Within many there is one, and so on according to the standards reflected upon above. Within each and every one of the other gates, they are all completely like this, doubled and redoubled infinitely. Thus, a verse of this [Flower Garland] Sutra states: The ten directions are filled by one buddha land. The ten directions enter the one, and there is no remainder, and the original characteristics of the worlds are not destroyed. This is possible because of incomparable virtues. However, although this one and many may accommodate each other autonomously and without obstruction, their essences are not the same. Just as it is explained above regarding the significances of the coins, this has the aspects of common essence and differentiated essence. You can understand this by reflecting on the standard of the preceding.

c. Autonomous Mutual Identification

Third is the gate of autonomous mutual identification of the myriad dharmas. With regard to the various significances above, this is one identified with all and all are identified with one; they are formed in perfect interfusion, autonomously 188

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and without obstruction. When considered from the perspective of the gate of common essence, this self-identified phenomenon is complete and encompasses all dharmas. However, all the dharmas of this self-identified phenomenon are themselves mutually intersecting, because their interrelationships are doubled and redoubled infinitely. But these infinite interrelationships are all completely within the initial gate. Thus the [Flower Garland] Sutra states: When bodhisattvas first aspire to enlightenment, the virtue of that one thought is deep, broad, and boundless. The Tathāgata may expound it, exhausting kalpas, but the Tathāgata cannot reach the end of the virtue of this first thought. How much more so is the Tathāgata unable to exhaustively describe the boundless, innumerable, immeasurable kalpas replete with the cultivation of myriad pāramitās and myriad stages, merits, virtues, and practices! This means that one thought of enlightenment is deep, broad, and boundless; it is certainly so due to the identification of one with all things in the interdependent arising of the Dharma realm. Like that one coin within the gate of common essence attaining infinitely doubled and redoubled significances— this is what it means. How much more so is this true of boundless kalpas! Within each and every other gate, each dharma manifests infinite significances, like this. As to the reason why it is like this, this sutra also states, "The bodhisattva who first aspires to enlightenment is already a buddha." Because of this marvelous principle of interdependent arising, the beginning and the end are equal. Attaining the beginning is attaining the end. Exhausting the end is at once to begin at the origin. As in the above, they are simultaneously replete, so they are attained like so. It also states, "Within one bodhisattva stage, one universally encompasses the merits of all the various stages." For this reason, attaining one is attaining all. It also states, "Understand that one is many and many are one." This is the matter of realizing buddhahood in the final mind of the ten stages of faith.

Question: If the one gate of common essence encompasses all things within it infinitely, do all things manifest together at once, or do they manifest in sequence? Reply: The brilliant manifestation of all things within one gate, at one time, belongs to the aspect of the accommodation of subtle particulars. The hidden and revealed manifesting each other in infinite interrelationship belongs to the 505b

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Treatise on Doctrinal Distinctions of the Huayan One Vehicle aspect of Indra's net. The rest of the significances are identified with the same and identified with the different, identified with many and identified with few, identified with existence and identified with nonexistence, identified with the beginning and identified with the end; such is the infinite Dharma gate's autonomous repletion with all things. Yet by raising one as the chief, the rest are identified as the attendants. In truth, not one is out of place, and it has been like this since the beginning. Within this one gate of discerning the common essence is found the repletion of autonomous inexhaustible virtues. Reflect accordingly on the rest of the gates of differentiated essence and so on. Question: If one gate is replete with all things in infinite autonomy, what is the purpose of the other gates?

Reply: The other gates are like empty space. Why? Because the one gate of common essence encompasses all things together and nothing remains unfinished by its scope. Question: As to all the things encompassed within this gate of common essence, it must only encompass all the things within its own gate; how could it possibly encompass all the things within the other gates? Reply: It already encompasses its own everything; it further encompasses the infinite everythings within each and every other gate. Such are the doubled and redoubled interrelationships that exhaustively pervade the Dharma realm. How so? In the infinite interdependent arising of the Dharma realm of perfect interfusion, if one is lacking, then all things together do not form. The school of Dharma-nature argues that this is a real virtue, but its scope is inexpressible. Thus a verse of the [Flower Garland] Sutra states:

When all of the inexpressible teachings are expounded within inexpressible myriads of kalpas,

The inexpressible kalpas may be finished, but the expression of the inexpressible can never be finished.

Another verse states:

The minds of all living beings can be analyzed and understood. The fine dust of all the lands can be counted and calculated. 190

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The worlds of empty space in the ten directions can be measured with a single hair.

But a bodhisattva's first aspiration to enlightenment can never be ultimately fathomed.

This is certainly because in the Dharma gate of the One Vehicle's perfect utmost freedom and unobstructedness, attaining one is attaining everything. Cause and result are both equal, without distinction of before and after. Thus, the Treatise on the Ten Stages states:

Because bodhisattvas at the stage of faith and even the inconceivable dharma of buddhahood are one in interdependent arising, the significance of the six characteristics of conditioned phenomena—totality, separateness, and so on—can be taken to enclose them.

Understand clearly: cause and result are simultaneously present, mutually inclusive, and mutually identifiable. Each encompasses all things, becoming each other's principal and attendants. You must reflect on this matter deeply; do not doubt. This sutra also states:

How is it that with this first aspiration to enlightenment, the bodhisattva is indeed a buddha? They are completely equal to the various tathāgatas of the three times, and they are equal to the buddha realms of the three times. They are completely equal to the correct Dharma of the buddhas of the three times. They attain the one body and the immeasurable bodies of the Tathāgata, and wisdom equal to that of the myriad buddhas of the three times. The living beings transformed by their teaching are also all completely equal. It also states, "At the time of the first aspiration to enlightenment, they immediately complete correct awakening. Being endowed with the wisdom body, they are not enlightened by others." Such statements as these are countless, as extensively found in the scriptures. Question: These statements praise the virtues within the causal state. How could they possibly be the same virtues of the fulfilled result? Reply: In this One Vehicle doctrine, cause and result are of common essence and formed in one interdependent arising; attaining this is attaining that. 191

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Treatise on Doctrinal Distinctions of the Huayan One Vehicle Because of the mutual identification of this and that, if one does not attain the result, then the cause is an unformed cause. How so? If its result is not attained, it is not a cause.

Question: Above you said that the result aspect (i.e., buddhahood) is beyond conditionality and its characteristics are inexpressible, so you would only discuss the causal aspect. Why then do you assert that the final mind of the ten stages of faith is realizing buddhahood and attaining the resultant dharma? Reply: What I mean when I speak of becoming a buddha is only that following from the first seeing and hearing of the teachings and onward up to the second rebirth, one completes understanding and practice; one exhaustively fulfills the causal ranks in the final mind of understanding and practice, and then in the third rebirth attains that final result of autonomous perfect harmony. Because this essence of the causal state depends on the completion of the result, it is only by fulfilling the causal ranks that one is then submerged into the ocean of the result. As to this realm of realization, it is inexpressible. This is like the dragon's daughter, Prince Universal Adornment, Prince Sudhana, the Prince of Tuṣita, and so on— in three rebirths they were able to gain that result (i.e., buddhahood). This is as extensively discussed in the scriptures; reflect on it accordingly. Question: Above you said that in a single thought one already realizes buddhahood. In the three vehicles this doctrine already exists. What is the difference between this and that?

Reply: The three vehicles take the point of view of true principle and consider one thought to be attaining realization of buddhahood. Now, in this One Vehicle, one thought is attainment of the completion of all teachings and doctrines—principle and phenomena, causation and result, and so on, as in all the Dharma gates above—and is attainment together with all living beings, completely, simultaneously realizing buddhahood. After, all beings renew the severing of delusions; they do not abide in the stage of learning but form correct awakening and completely realize the ten buddhas, because they manifest infinite virtues in both progression and retrogression. Furthermore, Indra's net and the simultaneous accommodation of subtle particulars, and the nine time periods and the ten aspects of time and so on, are all-pervasive in the various ranks. In reference to the final mind of the ten stages of faith 192

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and onward, the ten understandings, the ten practices, the ten conversions of merit, the ten bodhisattva stages, and the buddha stage are simultaneously pervasive, formed without the existence of before or after, replete with all things. So, between this one thought and one hundred thousand kalpas, no difference exists. You must reflect on this accordingly. This is the end of the third gate of the autonomy of mutual identification of the characteristics of myriad dharmas.

d. The Realm of Indra's Net

Fourth is the gate of the realm of Indra's net. This section only takes up an analogy, which is different from the preceding. The essence and characteristics of the various significances above all autonomously conceal and reveal each other, manifesting manifold infinitude. Thus, this [Flower Garland] Sutra states: Within one mote of dust is shown billions of innumerable hundreds of millions of myriad buddhas explaining the Dharma. Within one mote of dust is manifested immeasurable buddha lands, with adamantine mountains encircling their Mount Sumerus, and the worlds are not constrained.

Within one mote of dust is manifest the three evil destinies, the heavenly beings and humans, and the asuras, each among them receiving their karmic recompense.

These three verses are identified with the three temporal worlds. [The sutra] also states:

Buddhas as countless as the motes of dust in all the buddha lands sit in a single pore [of your skin]. They all have assemblies of innumerable bodhisattvas, and each is fully explaining the practices of Samantabhadra. Innumerable lands and seas are located in a single pore. Every time a buddha sits on the lotus throne of bodhi, that buddha fully pervades all Dharma realms. Every pore freely manifests this.

It also states, "As it is shown in a single mote of dust, all of the motes of dust are also like this." Other statements such as these are innumerable, as extensively discussed in the scriptures. These are all truly real, and are not formed through miraculous transformations. This is the object realm of discriminating 193

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Treatise on Doctrinal Distinctions of the Huayan One Vehicle wisdom seen through the wisdom attuned with true principle. Those other miraculous transformations are not included among these examples. Why? These are the real virtues of Dharma-nature; they are just like this as dharmas. They are not of the realm posited by discriminatory, impassioned consciousness. You can reflect on this when you discard deluded sentience. Question: As to the above single mote of dust manifesting within it innumerable buddha lands, and so on—this is merely onefold manifestation. Why do you then state that the manifestations are "manifold"? Reply: At the time when this Flower Garland Sutra was taught, it was said that within all motes of dust it was also being taught like so. When the Flower Garland Sutra is taught within those motes of dust, it is likewise said that within all motes of dust it is also being taught like so. In this way it expands and evolves as manifold infinitude. Reflect on this accordingly. Question: Based on these passages, the teaching is indeed a manifold infinity. What do they say about its distinctions, or in discussion of its beginning and end?

Reply: It is grasped according to wisdom. Raising one to be the chief, the rest then become the attendants. By making this chief the center, the rest then become the retinue that surrounds it. As in the doctrine above, they are all autonomously formed like this. Again, as previously, they are mutually identified and mutually intersecting with absolute autonomy. They all in this way completely encompass all dharmas and the inexhaustible Dharma realm, all together forming Indra's net.

e. Mutual Accommodation of Subtle Particulars

Fifth is the gate of securely establishing the teaching of the mutual accommodation of subtle particulars. The various significances above this, within a single thought, are replete with all Dharma gates, such as beginnings and endings, simultaneity and temporal separateness, before and after, progression and retrogression. Within a single thought they manifest brilliantly, simultaneously and all at once, so that nothing is not illuminated, like the simultaneous appearance of arrow tips when they are neatly bundled up. Thus, this [Flower Garland] Sutra states:

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Within one thought, the bodhisattva's spirit descends from Tuṣita Heaven into the mother's womb, and so on even to the distribution of the relics throughout the world to prolong the time that the Dharma abides in the world, and the myriad living beings that have been so benefited—within a single thought all these are completely manifested.

This is as extensively found in the texts of the scriptures. It also states, "Within one pore immeasurable buddha lands, resplendent and immaculate, expansively and peacefully abide." It also states, "Inside one mote of dust are the lands of minute kingdoms; they dwell within all motes of dust." You should reflect on this according to true principles.

Question: How is this doctrine distinct from that of Indra's net, above? Reply: The mutual manifestation of manifold concealment and revelation is what the teaching of Indra's net encompasses. The brilliant manifestation of equality and simultaneity is what the teaching of the accommodation of subtle particulars encompasses. These various significances are distinct and not the same. This deserves careful reflection.

f. Esoteric Concurrent Formation

Sixth is the gate of the esoteric concurrent formation of concealment and manifestation. The above various significances are occluded or revealed, but at all times complete. So the [Flower Garland] Sutra states: One enters into unified concentration here, and arises from samādhi there. One enters into unified concentration by the subjective faculty of the eye, and arises from samādhi by the objective field of visible forms. And so on. It also states, "One enters into unified concentration in the body of a son, and arises from samādhi in the body of a daughter," and so on; also, "Within one tiny mote of dust one enters into unified concentration, and one arises from samādhi on the tip of a single hair." In this way freely concealed here and revealed there, entering concentration and arising from concentration are esoterically completed at the same time. Moreover, this sutra states: Bodhisattvas have conditions of karmic connection in the worlds of the ten directions, so they go and return, leave and enter, to deliver living beings. 195

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Treatise on Doctrinal Distinctions of the Huayan One Vehicle Sometimes living beings see a bodhisattva enter into unified concentration. Sometimes they see a bodhisattva arise from concentration. It also states:

Within those worlds of the ten directions, with every thought they show complete correct awakening, the turning of the true Dharma wheel, and entry into nirvana; they reveal the dividing of the relics, and deliver living beings. Teachings such as these are innumerable, as extensively discussed in the scriptures. It is also like when the Buddha causes various bodhisattvas to receive their predictions of future buddhahood: some receive their predictions right before our eyes, and some receive their predictions not before our eyes but esoterically. This is as above: the ten coins within the first coin are said to be revealed, while the second coin, in view of the ten within the first, is esoterically hidden. Why? Because to see this is to not see that; because they do not know of each other. Although they do not know or see each other, yet it follows that by forming this, that is formed. This is called "concurrent formation." You should reflect on this according to this standard. g. Endowment with all Pure and Mixed Virtues

Seventh is the gate of endowment with all pure and mixed virtues. The various significances above are either pure or mixed. As in the previous discussion of the dharmas of a person: if one grasps them through the gate of personhood, then all of the dharmas are of personhood, so they are called "pure." This gate of personhood also contains all the differentiated dharmas of true principle and particular phenomena, so it is called "mixed." It is also like the bodhisattva entering one samādhi and only practicing generosity; it is immeasurable, boundless, and there are no other practices, so it is called "pure." But entering into one samādhi is also generosity, precepts, delivering living beings, and so on; it is immeasurable, boundless, and includes all the other "mixed" practices. Both are simultaneously accomplished. Proliferating in this way, the pure and mixed exist autonomously in the Dharma realm, and there is nothing they do not include. Reflect on this accordingly. h. Unique Formations of the Ten Temporal Worlds

Eighth is the gate of the unique formations of the dharmas of ten temporal 196

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worlds. The various significances above pervade the ten times, completely manifesting simultaneously and distinctly, because time and dharmas are not mutually exclusive. I speak of ten times, which are the three times of past, future, and present, within each of which there is also its own past, future, and present, making [altogether] nine times. As these nine times are repeatedly mutually identified and intersected, they constitute one comprehensive unit. The comprehensive and the separate times together form ten times. These ten times are replete with distinctions but manifest simultaneously, forming interdependent arising, so they are mutually identified and intersected. Thus, this [Flower Garland] Sutra states:

Sometimes a long kalpa intersects a short kalpa, or a short kalpa intersects a long kalpa. Sometimes a hundred thousand great kalpas become a single thought, or a single thought is identified with a hundred thousand great kalpas. Sometimes a kalpa of the past intersects a future kalpa, or a future kalpa intersects a past kalpa.

Such is the autonomy of times and kalpas, mutually identifying and mutually intersecting without obstruction, formed by merging. This sutra also states, "Within a single mote of dust the three times and all buddha lands are universally manifested." It also states, "Within a single mote of dust all the living beings of the three times are universally manifested." It also states, "Within a single mote of dust the works of all the buddhas of the three times are universally manifested." It also states, "Within a single mote of dust all of the buddhas' turnings of the wheels of the Dharma of the three times are established." Such statements are innumerable, as extensively found in the texts of the scriptures. This universally encompasses the above various doctrinal gates. All are autonomously manifested within the ten temporal worlds. You can reflect on this accordingly.

i. Formation by Evolutions of Mind-only

Ninth is the gate of formation by the evolutions of mind-only. All the above significances are only the turning of the mind of immaculate selfnature of this one tathāgatagarbha. But this is the inherent virtue of arising from original nature, so it is different from the teachings of the three vehicles. Now, the one mind is moreover replete with ten kinds of virtues, as explained 197

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Treatise on Doctrinal Distinctions of the Huayan One Vehicle in the doctrine of the ten minds in the "Arising from Original Nature" chapter [of the Flower Garland Sutra] and so on—this is the matter with which it is concerned. As to there being ten of them in the explanation, by this the sutra intends to show the infinite; in this way it shows that the one mind is autonomously replete with inexhaustible varieties of virtues. These various gates of significance above are all the autonomous functioning of this mind. There is no other thing [besides this mind], so it is called "formation by the evolutions of mind-only." Consider this accordingly.

j. Phenomenal Manifestation of the Dharma