Buddhahood, and the Treatise's Close

These eleven obstructions are included within the two obstructions. Among the seeds of the afflictive obstruction, those eliminated on the path of seeing are first eliminated at the ground of utmost joy's path of seeing; their manifest activity has already been suppressed prior to reaching the grounds. Those eliminated on the path of cultivation are all eliminated at once when the vajra-like concentration manifests; their manifest activity is gradually suppressed prior to reaching the grounds, and, from the first ground onward, can be suppressed all at once and entirely, causing it to permanently cease operating, just as with an arhat. Through the power of deliberate intention, though it can still briefly manifest throughout the first seven grounds, this is not counted as a fault; from the eighth ground onward, it never operates at all.

Among the seeds of the cognitive obstruction, those eliminated on the path of seeing are likewise first eliminated at the ground of utmost joy's path of seeing. Those eliminated on the path of cultivation are gradually extinguished throughout the ten grounds, and are only permanently and entirely eliminated when the vajra-like concentration manifests; their manifest activity is gradually suppressed prior to reaching the grounds, and is only permanently and entirely suppressed by the tenth ground.

From the eighth ground onward, whatever is associated with the six consciousnesses no longer manifestly operates, since uncontaminated contemplative mind, and its resulting continuity, are capable of opposing it; whatever is associated with the seventh consciousness can still manifestly operate, and is only suppressed once the result of the wisdom of the emptiness of dharmas arises. As for the first five transforming consciousnesses, even if their basis has not yet been transformed, since they are suppressed by uncontaminated activity, this obstruction does not manifestly arise in them.

Although, throughout the path of cultivation's ten grounds, the afflictive obstruction's seeds are never eliminated, its coarseness and heaviness is nevertheless gradually extinguished as well — hence it is said that each of the two obstructions' coarseness and heaviness has a threefold sense of elimination. Although coarseness and heaviness is eliminated at every stage, it is at these three particular stages that this is most evident, and hence these are spoken of preferentially.

As for eliminating the two obstructions' seeds — is this gradual, or sudden? The afflictive obstruction's seeds associated with the seventh consciousness, when any of the three vehicles is about to attain the fruit of no further training, are eliminated throughout the three realms all at once, within a single instant. The cognitive obstruction's seeds, when one is about to attain buddhahood, are all eliminated at once, within a single instant, since they arise spontaneously and inwardly, without distinction of coarse or subtle.

As for the remaining afflictive obstruction's seeds associated with the six consciousnesses — those eliminated on the path of seeing are all eliminated at once, within the genuine path of seeing common to the three vehicles; those eliminated on the path of cultivation, as appropriate: for one type of practitioner among the two vehicles, elimination proceeds gradually, in nine distinct grades, throughout each of the three realms' nine stages individually; for another type, the three realms' nine stages are taken together as a single whole, with elimination likewise proceeding through nine grades; a bodhisattva, however, must give rise to the vajra-like concentration, eliminating them throughout the three realms all at once, within a single instant.

As for the cognitive obstruction's seeds — at the first ground's initial mind-moment, every one eliminated on the path of seeing is eliminated all at once. Those eliminated on the path of cultivation are gradually eliminated afterward, throughout the ten grounds, and are only entirely eliminated when the vajra-like concentration is actually given rise to, within a single instant — since they generally arise taking both inner and outer, coarse and subtle objects, and their distinct kinds are exceedingly numerous.

Since those of the two vehicles have dull faculties, when gradually eliminating an obstruction, they must each separately give rise to the path of uninterrupted progress and the path of liberation, with applied practice and superior advancement either separate or combined. Since a bodhisattva has sharp faculties, there is no need to separately give rise to these, since elimination and realization can occur moment by moment — the four paths, considered moment by moment, before and after, can all, in fact, be simultaneously present.

The ten kinds of suchness are: first, universally-pervading suchness — this suchness, revealed by the two emptinesses, is present in every single dharma without exception. Second, supreme suchness — this suchness possesses boundless virtue, being supreme among all dharmas. Third, suchness flowing forth what is supreme — the teaching that flows forth from this suchness is exceedingly supreme among every other teaching. Fourth, suchness free of any object of attachment — this suchness has nothing to which it is bound, not being the basis grasped at by self-attachment and the like. Fifth, suchness without distinction of kind — this suchness has no distinction of kind, unlike the eye and the other faculties, which do differ in kind.

Sixth, suchness free of defilement and purity — this suchness is, by its own nature, free of defilement, and it cannot be said to become pure only afterward. Seventh, suchness undifferentiated by dharma — this suchness, though set forth through many different teachings and various formulations, has no real difference among them. Eighth, suchness free of increase and decrease — this suchness is free of the attachment to increase and decrease, neither increasing nor decreasing according to purity or defilement; this same suchness is also called the suchness that is the basis for mastery over manifestation and lands, since, once realized, one attains mastery over manifesting both characteristics and lands. Ninth, the suchness that is the basis for mastery of wisdom — once realized, one attains mastery over the unimpeded understandings. Tenth, the suchness that is the basis for mastery of activity and the rest — once realized, one attains universal mastery over every supernormal activity, retention, and gate of concentration.

Although suchness's own nature is, in genuine reality, without any real distinction, ten kinds are provisionally established with reference to its most excellent virtues. Although, already at the first ground, one has penetrated all of them, the practice capable of realizing them is not yet complete — in order to bring this to completion, each subsequent kind is established in turn. Thus, a bodhisattva, throughout the ten grounds, courageously cultivates the ten superior practices, eliminates the ten serious obstructions, and realizes the ten kinds of suchness, thereby becoming capable of realizing the two fruits of the transformation of the basis.

The stages of the transformation of the basis, broadly speaking, are of six kinds. First, the transformation of diminishing power and enhancing capacity: at the first two stages, through cultivating resolve, shame, and embarrassment, one diminishes the power of the defiled seeds within the root consciousness and enhances the function of the pure seeds within it — although the seeds of the obstructions are not yet eliminated, and this is not yet a genuine realization of the transformation of the basis, since manifest activity is gradually suppressed, this too is called a "transformation."

Second, the transformation of realization: at the stage of realization, through the power of the path of seeing, one penetrates suchness, eliminating the coarseness and heaviness of the discriminated forms of the two obstructions, and realizing one portion of the genuine transformation of the basis.

Third, the transformation of cultivation: at the stage of cultivation, through repeatedly cultivating the practices of the ten grounds, one gradually eliminates the coarseness and heaviness of the innate forms of the two obstructions, gradually realizing the genuine transformation of the basis. The Mahāyānasaṃgraha states that the transformation of realization occurs within the first six grounds, since signless contemplation there still manifests intermixed with ultimate and conventional truth alike; and that the transformation of cultivation occurs within the latter four grounds, since purely signless contemplation manifests over a long duration, eliminating the remaining coarseness and heaviness.

Fourth, the transformation of the fruit's complete fulfillment: at the ultimate stage, through three great incalculable eons of cultivating boundless, difficult, superior practices, when the vajra-like concentration manifests, one permanently eliminates every original coarseness and heaviness, realizing all at once the buddha-fruit's complete transformation of the basis, benefiting and bringing happiness to all beings without end throughout all future time.

Fifth, the inferior transformation: at the stage of the two vehicles, exclusively seeking one's own benefit, averse to suffering and delighting in cessation, one is capable only of penetrating the suchness of the emptiness of self, eliminating the seeds of affliction and realizing genuine analytical cessation, without any superior capacity — hence this is called the inferior transformation.

Sixth, the vast transformation: at the stage of the Mahāyāna, for the sake of benefiting others, one advances toward great bodhi. Neither delighting in nor averse to either birth-and-death or nirvāṇa, one is fully capable of penetrating the suchness of both emptinesses, eliminating both the cognitive and afflictive obstructions' seeds together, realizing unsurpassed bodhi and nirvāṇa all at once — possessing superior capacity, hence this is called the vast transformation. What is meant here is specifically this vast transformation of the basis, realized through the relinquishment of both kinds of coarseness and heaviness.

The meaning of the transformation of the basis, distinguished in detail, is broadly of four kinds. First, the transforming path, which is itself of two kinds. First, the path of suppression: suppressing the power of the two obstructions' underlying tendency, preventing it from drawing forth their manifest activity — this extends to both the contaminated and uncontaminated paths, and to the three kinds of wisdom of applied practice, fundamental wisdom, and subsequently-attained wisdom, suppressing it gradually or suddenly, as appropriate.

Second, the path of elimination: capable of permanently eliminating the two obstructions' underlying tendency. This path is certainly never the contaminated form of applied practice, since a contaminated practice, having been previously cultivated and drawn forth by attachment to characteristics, has not yet dissolved that characteristic; and applied practice, still striving toward what is to be realized, has not yet accomplished it.

One view holds: fundamental non-discriminating wisdom, directly realizing the true principle revealed by the two emptinesses, being without any objective aspect, is capable of eliminating the underlying tendency; subsequently-attained wisdom is not this way, and so is not the path of elimination.

Another view holds: subsequently-attained non-discriminating wisdom, though it does not directly realize the two emptinesses' true principle, and hence has no power to eliminate the underlying tendency of delusion regarding principle, is nevertheless capable, through its clear and undistorted realization of the manifest aspects of the established and non-established truths, of also permanently eliminating the underlying tendency of delusion regarding particular matters. Hence the Yogācārabhūmi states: within the path of cultivation, there is a supramundane path of elimination, and a mundane-and-supramundane path of elimination — there is no purely mundane path capable of permanently destroying the underlying tendency.

By this line of reasoning, every underlying tendency of delusion regarding principle, whether eliminated on the path of seeing or the path of cultivation, is genuinely eliminated only by fundamental non-discriminating wisdom, since it alone directly realizes the principle; the remaining underlying tendency of delusion regarding particular matters, eliminated on the path of cultivation, is genuinely eliminated by both fundamental and subsequently-attained wisdom.

Second, what is transformed and depended upon, which is itself of two kinds. First, the basis that holds seeds: the root consciousness. Since this is capable of holding both defiled and pure dharma-seeds, serving as the basis for both alike, the noble path transforms it, causing defilement to be relinquished and purity to be attained. Although the rest of the dependent nature, too, serves as a basis, it is not capable of holding seeds, and hence is not discussed here.

Second, the basis of delusion and awakening: suchness. Since this is capable of serving as the root of both delusion and awakening, every defiled and pure dharma arises in dependence upon it, and the noble path transforms it, causing defilement to be relinquished and purity to be attained. Although other things, too, serve as a basis for deluded and awakened dharmas, they are not the root basis, and hence are not discussed here.

Third, what is transformed and relinquished, which is itself of two kinds. First, what is relinquished through elimination: the seeds of the two obstructions. When the genuine, uninterrupted path manifests, the obstruction and its counteragent being mutually opposed, the seeds are thereby eliminated, permanently ceasing to exist — this is what is meant by "relinquished." Since these seeds are eliminated, the false attachment to self and dharmas no longer manifestly operates; and the self and dharmas thus grasped at, no longer confronting deluded feeling, are likewise said to be "relinquished" — hence this is called relinquishing the discriminated, attached-to nature.

Second, what is discarded: the remaining contaminated seeds and inferior uncontaminated seeds. When the vajra-like concentration manifests, drawing forth the perfectly complete, luminous, and purely undefiled root consciousness, since these seeds are no longer its basis, they are all permanently discarded. Once relinquished, manifest contaminated dharmas and inferior uncontaminated dharmas will, in the end, never again arise — hence this is called relinquishing the inferior dharmas of birth-and-death.

One view holds: the remaining contaminated seeds and the inferior uncontaminated ones are all already discarded when the vajra-like concentration manifests, since they are relinquished at the same time as the two obstructions' seeds. Another view holds: at that moment, these are not yet relinquished, since they do not conflict with the uninterrupted path — otherwise, a bodhisattva would have to be without any dharma of birth-and-death at that stage, this stage would have to be without any consciousness capable of being perfumed, one abiding in the uninterrupted path would have to already be called a buddha, and the subsequent path of liberation would then serve no purpose. From this, it should be understood that the remaining contaminated dharmas are discarded only once the path of liberation arises, since the eighth, purified consciousness is no longer their basis.

Fourth, what is transformed and attained, which is itself of two kinds. First, what is revealed through attainment: great nirvāṇa. Although this is, by its own nature, pure from the very beginning, it is obscured by adventitious obstruction, preventing it from being revealed. When the genuine, noble path arises, eliminating that obstruction, its own character is revealed — this is what is called "attaining nirvāṇa." This is established with reference to suchness's freedom from obstruction, and so its very essence is precisely the pure dharma-realm.

The meaning of nirvāṇa, distinguished in detail, is broadly of four kinds. First, the nirvāṇa of original, intrinsic purity: the suchness-principle underlying the characteristics of all dharmas — although adventitious defilement is present, its own nature is originally pure, possessing innumerable, sublime virtues, without arising or ceasing, tranquil as empty space, equally shared by every sentient being, neither identical with nor different from every dharma. Free of every characteristic and every discrimination, the path of investigative reflection cut off and the way of verbal designation severed, this is realized only inwardly by genuine noble ones themselves; its nature is originally still, and hence it is called "nirvāṇa."

Second, nirvāṇa with residual basis: this is precisely suchness, freed from the afflictive obstruction — although the basis of slight suffering has not yet been extinguished, the obstruction is permanently stilled, and hence this, too, is called "nirvāṇa." Third, nirvāṇa without residual basis: this is precisely suchness, freed from the suffering of birth-and-death — affliction being exhausted, the residual basis, too, is extinguished, and every form of suffering is permanently stilled. Fourth, nirvāṇa of no fixed abode: this is precisely suchness, freed from the cognitive obstruction, constantly supported by great compassion and wisdom — on account of this, one abides in neither birth-and-death nor nirvāṇa, benefiting sentient beings throughout all future time, active and yet forever still.

Every sentient being possesses the first kind; those of the two vehicles who are beyond training may possess the first three; only our World-Honored One can be said to possess all four.

How can the Well-Gone One possess nirvāṇa with residual basis? Although there is no genuinely real basis remaining, one still manifests as though it were present; or else, once the basis of suffering is exhausted, this is called "without residual basis" — hence the World-Honored One can be said to possess all four.

If śrāvakas and the like possess nirvāṇa without residual basis, why do some passages say they do not? When a śrāvaka's body and wisdom are still present, since the cognitive obstruction remains and the basis of suffering is not yet exhausted, the meaning of complete cessation remains hidden, and hence it is said that they have no nirvāṇa — it is not that they genuinely lack the nirvāṇa with residual basis revealed once the afflictive obstruction is exhausted. Since they have not yet realized complete cessation of the basisless kind, it is also said that they lack nirvāṇa without residual basis — it is not that, once their body and wisdom are later extinguished, they still lack it.

Alternatively, when it is said that the two vehicles lack nirvāṇa, this is spoken with reference to nirvāṇa of no fixed abode, not the first three kinds. And when it is said that they lack nirvāṇa without residual basis, this is spoken with reference to those of indeterminate spiritual lineage, who, having just realized nirvāṇa with residual basis, are certain to turn their mind toward seeking unsurpassed awakening, retaining their body through the power of settled vow, unlike the type who enters nirvāṇa without residual basis directly: such a practitioner, deeply delighting in complete cessation, attains the contemplation of the emptiness of self, permanently extinguishes the affliction capable of bringing about rebirth, and thereby reveals nirvāṇa with residual basis; since that affliction is exhausted, a subsequent ripened result cannot arise again, and the present basis of suffering spontaneously reaches extinction, together with every other conditioned dharma, revealing nirvāṇa without residual basis. At that moment, although the body and wisdom are absent, on account of this realization, it may still be said that they possess it.

At this stage, only pure suchness remains, free of characteristics, tranquil, still, and blissful — with reference to this, it is said that they are no different from a buddha; yet, lacking bodhi and the activity of benefiting others, it is also said that they differ from a buddha.

Since the cognitive obstruction does not bring about rebirth, how can its elimination result in nirvāṇa of no fixed abode? Because it is capable of concealing the suchness of the emptiness of dharmas, preventing the arising of great compassion and wisdom that would benefit sentient beings throughout all future time. Hence, when it is eliminated, the principle of the emptiness of dharmas is revealed — and this very principle is precisely the nirvāṇa of no fixed abode, causing one to abide in neither of the two extremes.

If the cognitive obstruction, too, obstructs nirvāṇa, why does its elimination not result in analytical cessation? Because analytical cessation is freedom from bondage, and the cognitive obstruction is not itself a form of bondage. Not every nirvāṇa is included within analytical cessation — otherwise, intrinsic purity itself should not count as nirvāṇa at all. What binds sentient beings, keeping them in birth-and-death, is what, upon elimination, is said to yield analytical cessation; the cognitive obstruction does not bind sentient beings this way, and so its elimination does not result in analytical cessation — yet, because of its elimination, the principle of the emptiness of dharmas is revealed, and this principle's own stillness is what is called "nirvāṇa," though not with analytical cessation as its nature. Hence, among the unconditioned dharmas belonging to the four kinds of complete cessation, the first and last are precisely suchness, while the middle two are included within analytical cessation.

If only the elimination of bondage results in analytical cessation, then, among the four kinds, which does immovability and the like belong to? It is included within non-analytical cessation, since it is only a temporary departure — analytical cessation is exclusively ultimate cessation, whereas non-analytical cessation is not permanent. Alternatively, nirvāṇa of no fixed abode, too, may be included within analytical cessation, since it is attained through the power of genuine discernment eliminating an obstruction. Analytical cessation is of two kinds: attainment through the elimination of bondage, and attainment through the elimination of any other obstruction.

Since the cognitive obstruction, too, obstructs nirvāṇa, why is it said to be only an obstruction to bodhi? By the same token, the afflictive obstruction is said to obstruct only nirvāṇa — does this mean it cannot also obstruct bodhi? It should be understood that the sacred teachings speak with reference to what is most prominent — in genuine reality, both obstructions are capable of obstructing both fruits. Among the four kinds of nirvāṇa thus explained, only the latter three are called "what is revealed through attainment."

Second, what is generated through attainment: great bodhi. Although this has, from the very beginning, possessed the seed capable of generating it, it fails to arise because it is obstructed by the cognitive obstruction; through the power of the noble path, that obstruction is eliminated, causing it to arise from its seed — this is what is called "attaining bodhi." Once arisen, it continues without interruption throughout all future time. This is precisely the mind associated with the four wisdoms.

What are the minds associated with the four wisdoms? First, the mind associated with the great, perfect mirror wisdom: this mind is free of every discrimination; its object and mode of activity are subtle and difficult to know; it neither forgets nor is deluded; every objective aspect is, in nature and characteristic, pure, free of every defilement, possessing purely pure and perfect virtue; it serves as the basis sustaining both manifest activity and seeds, capable of manifesting and generating the reflected images of body, land, and wisdom, without interruption, throughout all future time — like a great, perfect mirror, manifesting every form of image.

Second, the mind associated with the wisdom of equality: this mind contemplates all dharmas, oneself, and other sentient beings, as entirely equal alike. It is constantly and jointly associated with great compassion and loving-kindness, and, according to what each sentient being delights in, manifests the distinct reflected images of the body and land of enjoyment. It is the unshared basis of the wisdom of wondrous contemplation, and is established by nirvāṇa of no fixed abode, continuing in a single unbroken flavor throughout all future time.

Third, the mind associated with the wisdom of wondrous contemplation: this mind skillfully contemplates the particular and shared characteristics of all dharmas, operating without obstruction. It encompasses the contemplation of boundless gateways of retention and concentration, and the treasured virtues thereby brought forth. Within the great assembly, it is capable of manifesting boundless distinct functions, all with complete mastery, raining down the great rain of the dharma, severing every doubt, and causing all sentient beings to obtain benefit and happiness.

Fourth, the mind associated with the wisdom of accomplishing what is to be done: this mind, in order to benefit and bring happiness to sentient beings, universally manifests, throughout the ten directions, the various transformed three karmic actions, accomplishing whatever task the power of one's original vow calls for.

Although each of these four minds certainly possesses its own twenty-two dharmas, since wisdom's function is here predominant, they are named and made evident through wisdom. These four minds, taken together, entirely encompass every conditioned virtue belonging to the stage of buddhahood, and are obtained by transforming the minds associated with the contaminated eighth, seventh, sixth, and five sense-consciousnesses, respectively. Although wisdom is not itself consciousness, it operates in dependence on consciousness, and, since consciousness is the more prominent factor, it is said that consciousness is transformed into wisdom. In order to encourage sentient beings to rely on wisdom and relinquish consciousness, it is said that the eight consciousnesses are transformed to obtain these four wisdoms.

As for the mind associated with the great, perfect mirror wisdom — one view holds: this first manifests precisely when a bodhisattva's vajra-like concentration manifests, since the ripening consciousness's seeds and the extremely subtle cognitive obstruction's seeds are relinquished at that very same moment; were the perfect mirror wisdom not yet to have arisen then, there would be no consciousness capable of holding the pure seeds at all. Another view holds: this first arises only at the moment of the path of liberation, since it is only then that buddhahood is first attained; the ripening consciousness's seeds are not yet entirely relinquished at the moment the vajra-like concentration manifests, since this does not conflict with the uninterrupted path. Hence this wisdom, from the very moment of first attaining buddhahood, continues without interruption throughout all future time, sustaining the uncontaminated seeds so that they are never lost.

The mind associated with the wisdom of equality first arises at the moment the bodhisattva's path of seeing first manifests, since it is opposed to the two attachments. Throughout the subsequent ten grounds, since attachment is not yet entirely eliminated, it may be interrupted during contaminated states; after the ground of the dharma cloud, it continues in mutual dependence with the purified eighth consciousness, throughout all future time.

The mind associated with the wisdom of wondrous contemplation, in its aspect of contemplating the emptiness of self, first arises already at the two vehicles' stage of seeing, and continues on, as appropriate, through to the stage of no further training, or to higher stages; its aspect of contemplating the emptiness of dharmas first arises only at a bodhisattva's stage of seeing, and continues on likewise to higher stages.

As for the mind associated with the wisdom of accomplishing what is to be done — one view holds: this, too, can first arise already within a bodhisattva's stage of cultivation, drawn forth by subsequently-attained wisdom. Another view holds: this first arises only upon attaining buddhahood, since, throughout the ten grounds, the eye and other faculties, transformed and dependent on the ripening consciousness, are not themselves uncontaminated, and a contaminated faculty necessarily co-occurring with an uncontaminated consciousness would not accord with reason. Hence this wisdom, only upon attaining buddhahood, relying on uncontaminated faculties, is capable of manifestly arising.

Although these four capacities are all originally, innately present, they only manifest through habituation and elicitation — at the causal stage, they gradually increase, while, at the buddha-fruit, they are perfectly complete, neither increasing nor decreasing, arising, throughout all future time, solely from their seed; they are not perfumed into forming new seeds, lest an earlier buddha's virtue should thereby surpass a later buddha's.

As for the mind associated with the great, perfect mirror wisdom — one view holds: it takes only suchness as its object, and is purely non-discriminating, since its mode of activity and object cannot be known. Another view holds: this wisdom takes all dharmas as its object — since it certainly also takes the uncontaminated seeds, and the various reflected images of body and land, as its object, its mode of activity and object being subtle, it is said to be "unknowable," just as the ālayavijñāna, too, takes conventional objects as its object. Since it takes suchness as its object, it is non-discriminating; since it also takes other objects, it is included within subsequently-attained wisdom — its essence is a single one, distinguished into two according to its function.

As for the mind associated with the wisdom of equality — one view holds: it takes only the eighth, purified consciousness as its object; another view holds: it takes only suchness as its object; another view holds: it universally takes both the ultimate and the conventional as its object — the Buddhabhūmi Sūtra states that the wisdom of equality realizes ten kinds of equality, and the Mahāyānasūtrālaṃkāra states that it takes the equality of oneself and other sentient beings as its object, manifesting boundless buddha-reflections accordingly. On this basis, this wisdom, taking both the ultimate and the conventional as its object, is included within both kinds of wisdom, in no way conflicting with reason.

The mind associated with the wisdom of wondrous contemplation takes the particular and shared characteristics of all dharmas as its object, entirely without obstruction, and is included within both kinds of wisdom.

As for the mind associated with the wisdom of accomplishing what is to be done — one view holds: it takes only the five kinds of present sense-objects; another view holds: this wisdom, too, is capable of universally taking the dharmas of the three times as its object — the Buddhabhūmi Sūtra states that it initiates the various transformative deeds of the three karmic actions, discerns sentient beings' differing mental conduct, and comprehends past, future, and present alike; were it not universal in its object, it would lack this capacity. Yet this wisdom, according to the power of its own intention, may take one dharma, or two, or many, as its object — arising according to attention, taking the aspects of particular matters as its object, giving rise to transformative activity, it is included within subsequently-attained wisdom.

Although all four of these minds are, in fact, universally capable of taking every dharma as their object, their functions differ: the mirror-wisdom's mind manifests the aspect of the self-enjoyment body and pure land, sustaining the uncontaminated seeds; the equality-wisdom's mind manifests the aspect of the other-enjoyment body and pure land; the accomplishing-wisdom's mind manifests the transformation body and its land's aspect; the contemplation-wisdom's mind contemplates the capacities and faults of oneself and others, raining down the great rain of the dharma, breaking through every net of doubt, and benefiting sentient beings.

These four minds are called "what is generated through attainment." This attainment through generation is, in general, called "bodhi"; together with the nirvāṇa already discussed, this is called "what is transformed and attained." Although the meaning of the transformation of the basis has, in general, four aspects, only these two — what is transformed and attained — are taken up here, since the verse speaks of "realizing the transformation of the basis." This is spoken of, at the stage of cultivation, as being capable of realization, not as having already been realized, since it is still included within the causal stage.

Finally, what is the character of the ultimate stage? The verse states: "This is precisely the uncontaminated realm, inconceivable, wholesome, and constant; the body of bliss and liberation — called the dharma in the great sage."

The treatise states: the transformation of the basis attained at the preceding stage of cultivation should be understood as precisely the character of the ultimate stage. "This" refers to the two fruits of the transformation of the basis just discussed, which are included within the ultimate, uncontaminated realm. Every form of contamination being permanently exhausted, with no contamination able to increase further, its nature is pure and perfectly luminous — hence it is called "uncontaminated." "Realm" carries the meaning of a repository, since this contains boundless, rare, great virtues; or else it carries the meaning of a cause, since it is capable of generating the mundane and supramundane benefit and happiness belonging to the five vehicles.

The pure dharma-realm may indeed be included exclusively within the uncontaminated — but how can the minds of the four wisdoms also be exclusively uncontaminated? Because they are included within the truth of the path: a buddha's virtues, body, land, and the rest are all generated from uncontaminated seed-natures, since the seeds of contaminated dharmas have already been permanently relinquished. Although a buddha may manifest as though taking on a body of birth-and-death, karma, and affliction, resembling the truths of suffering and origination, these are, in genuine reality, uncontaminated, included within the truth of the path.

The Abhidharmasamuccaya and other texts state that fifteen of the eighteen elements are exclusively contaminated — but does the tathāgata, then, lack the five physical faculties, five sense-consciousnesses, and five external elements?

One view holds: a tathāgata's virtues, body, and land are profound and subtle beyond measure, neither existent nor nonexistent, free of every discrimination, cut off from all conceptual proliferation, and not included within the categories of elements and sense-fields at all — hence this does not conflict with what is stated there. Another view holds: a tathāgata's five faculties and five objects, being generated from sublime concentration, are included within the dharma-realm's form; a buddha's five consciousnesses, too, depend on and transform this, yet, differing in coarseness and subtlety, are not themselves included within the five objects — since the sūtras state that a buddha's mind is constantly in concentration, while the treatise states that the five consciousnesses' nature is scattered and unstable.

Another view holds: a tathāgata's virtues, body, and land are, as appropriate, included within the aggregates, sense-fields, and elements — all three of which extend to both the contaminated and the uncontaminated. The Abhidharmasamuccaya's statement that fifteen elements are exclusively contaminated is spoken with reference to the coarse, shallow objects known by the two vehicles, not with reference to everything without exception: for one who has not attained buddhahood, only the latter three of the eighteen elements extend to the uncontaminated, while, for a buddha, though all eighteen are uncontaminated, they are not objects known by the two vehicles. Where other passages state that a buddha's virtues are not included within the elements, this is because they do not resemble the elements known by the two vehicles' inferior wisdom — this must, in principle, be so.

Why is this? Because it is said that every conditioned dharma is included within the aggregates; because it is said that every dharma is included within the elements and sense-fields; because the noble ones reject any nineteenth element and the like — for, were a buddha's attainments entirely cut off from conceptual proliferation, they should then not even be spoken of as the uncontaminated realm, wholesome, permanent, blissful, and the body of liberation, either. Furthermore, it is repeatedly stated that one transforms the impermanent aggregates and obtains permanent aggregates, and the same holds for the elements and sense-fields — how, then, could it be said that a tathāgata is without aggregates, sense-fields, and elements? Hence, wherever it is denied, this is spoken with hidden intent. As for the statement that the five consciousnesses' nature is scattered and unstable — this speaks of what is accomplished by others, not by a buddha. Hence, within a buddha's body, all eighteen elements are, without exception, fully present — and yet are purely uncontaminated.

This fruit of the transformation of the basis is, moreover, inconceivable, since it transcends the path of investigative reflection and verbal expression, since it is profoundly subtle, realized only inwardly by oneself, and since it cannot be illustrated by any worldly analogy.

This is, moreover, wholesome, being of the nature of pure dharmas: the pure dharma-realm, permanently free of arising and ceasing, is utterly secure; the minds of the four wisdoms, their sublime function boundless, are utterly skillful. Both possess the character of being genuinely beneficial, and, being opposed to the unwholesome, both are called "wholesome."

This is, moreover, permanent, having no end. The pure dharma-realm, free of arising and ceasing, its nature undergoing no change, is hence called "permanent"; the minds of the four wisdoms, their basis being permanent, are also called "permanent" — though not permanent in their own essence, since they arise from a cause, and whatever arises must, without exception, be destined to cease. Yet the minds of the four wisdoms, through the power of one's original vow, since the sentient beings they transform have no end, continue throughout all future time, without interruption.

This is, moreover, blissful, being free of oppression and distress. The pure dharma-realm, every characteristic stilled, is hence called "blissful"; the minds of the four wisdoms, permanently free of harm and distress, are also called "blissful." Both of these, in their own nature, are free of oppression, and both are capable of bringing bliss to every sentient being — hence both fruits of the transformation of the basis are called "blissful."

The two fruits of the transformation of the basis attained by the two vehicles consist only in permanent freedom from the bondage of the afflictive obstruction, without any superior dharma — hence they are called merely "the body of liberation." The great, awakened World-Honored One, having accomplished the unsurpassed, silent dharma, is called "the great sage." The two fruits attained by this sage, permanently free of both obstructions, are also called "the dharma body," adorned by boundless power, fearlessness, and other such great, virtuous dharmas.

The meaning of "essence," "basis," and "accumulation," taken together, is what is meant by "body." Hence this dharma body has the five dharmas as its nature — it is not that the pure dharma-realm alone is called "the dharma body," since both fruits of the transformation of the basis are included within it.

This dharma body, thus explained, has three distinct aspects. First, the intrinsic-nature body: the genuine, pure dharma-realm of the various tathāgatas, the equal basis for both the enjoyment body and the transformation body, free of characteristics, tranquil, cut off from all conceptual proliferation, possessing boundless, genuine, constant virtues — this is the equal, genuine nature of all dharmas, and this very intrinsic nature is also called the dharma body, since it is the basis on which great, virtuous dharmas depend.

Second, the enjoyment body, which is itself of two kinds. First, the body of self-enjoyment: the boundless, genuine virtues brought forth by the various tathāgatas through three incalculable eons of cultivating and accumulating boundless provisions of merit and wisdom, together with a physical body of the utmost completeness, purity, permanence, and pervasiveness, continuing in unbroken tranquility throughout all future time, constantly and personally enjoying the vast bliss of the dharma.

Second, the body of other-enjoyment: the various tathāgatas, through the wisdom of equality, manifest the subtle, pure body of virtue, dwelling within a purely pure land, and, for the multitude of bodhisattvas abiding on the ten grounds, manifest great supernormal powers, turn the wheel of the genuine dharma, resolve the multitude's every net of doubt, and cause them to enjoy the Mahāyāna's bliss of the dharma. Combining these two aspects together is what is called the enjoyment body.

Third, the transformation body: the various tathāgatas, through the wisdom of accomplishing what is to be done, transform and manifest countless transformation bodies suited to each kind of being, dwelling in pure and impure lands alike, and, for bodhisattvas who have not yet attained the grounds, for the two vehicles, and for ordinary beings, manifest supernormal powers and teach the dharma in accordance with what is fitting for each, causing each to obtain their own benefit and happiness.

As for how the five dharmas correspond to the three bodies — one view holds: the first two (the pure dharma-realm and the great mirror wisdom) are included within the intrinsic-nature body, since the sūtras state that suchness is the dharma body, and the treatise states that one transforms away the ālayavijñāna and attains the intrinsic-nature body. The middle two wisdoms are included within the enjoyment body, since the wisdom of equality manifests the buddha-body for bodhisattvas, and the wisdom of contemplation teaches the dharma and resolves doubt within the great assembly. The last wisdom alone is included within the transformation body, since the wisdom of accomplishing what is to be done manifests countless, inconceivable transformations throughout the ten directions.

Another view holds: only the first, the pure dharma-realm, is included within the intrinsic-nature body, since it is said to be, by its own nature, permanent, without arising or ceasing, attained through the cause of realization rather than the cause of generation, shared in common by every buddha, pervading every dharma like empty space, without characteristic and unconditioned, not being form or mind. As for "transforming away the storehouse consciousness" — this means that, through eliminating the two obstructions' coarseness and heaviness within the eighth consciousness, the dharma body is thereby revealed. The intrinsic-nature dharma body, though possessing genuine, boundless virtue, being unconditioned, is not to be spoken of as a physical or mental thing.

Among the four wisdoms' genuine virtues instead: the permanent, pervasive physical body brought forth by the mirror wisdom is included within the self-enjoyment body; the buddha-body manifested by the wisdom of equality is included within the other-enjoyment body; the various bodily forms manifested by the wisdom of accomplishment are included within the transformation body.

Since the enjoyment body includes a buddha's unshared, conditioned, genuine virtues, the four wisdoms, genuinely possessed of form and mind, are all included within the enjoyment body. The other-enjoyment body and the transformation body, both being skillful means manifested specifically to transform others, cannot be said to have genuine wisdom as their essence — it is only said that the wisdom of equality and the wisdom of accomplishing what is to be done are capable of manifesting these bodies, not that the bodies are themselves identical with the wisdoms; hence these two wisdoms are, in fact, included within the self-enjoyment body.

The transformation body and the other-enjoyment body, although lacking a genuinely real mind and mental factors, do possess a transformed, manifested mind and mental factors — the unsurpassed, awakened one's spiritual power being difficult to fathom, capable of manifesting even dharmas without material substance. Were this not so, how could a tathāgata manifest craving, hatred, and the like, long since eliminated? And how could a śrāvaka, or an animal, come to know a tathāgata's mind, when even a bodhisattva of equal awakening does not know it?

These three bodies, though each fully possesses boundless virtue, nevertheless differ from one another. The intrinsic-nature body possesses only the genuine, real permanence, bliss, self, and purity, free of every defilement, the basis for every wholesome quality, unconditioned virtue, without any distinct characteristic or function of form and mind. The self-enjoyment body possesses boundless kinds of sublime, genuinely real form, mind, and other virtues; the other-enjoyment body and the transformation body possess only boundless resembling forms of form and mind, virtues of transformed appearance serving to benefit others.

The intrinsic-nature body is properly included within self-benefit, being tranquil, still, and blissful, without any activity — yet it also encompasses benefiting others, serving as the condition that allows sentient beings to obtain benefit and happiness, and, since it serves as the basis on which the enjoyment body and transformation body depend, it is included within both kinds of benefit. The self-enjoyment body belongs exclusively to self-benefit. The other-enjoyment body and the transformation body belong exclusively to benefiting others, since they manifest specifically for the sake of others.

Furthermore, the intrinsic-nature body depends on the land of dharma-nature. Although this body and land are, in essence, without real distinction, since they belong to buddha and dharma respectively, their characteristic and nature differ; both are not included within form — although one cannot speak of their size as small or large, yet, with reference to their function, their extent is boundless, like empty space, pervading every place.

The self-enjoyment body, in turn, depends on its own land: the purified consciousness associated with the mirror wisdom, through the ripening of causes and conditions from the pure buddha-land cultivated in former times, from the moment of first attaining buddhahood, throughout all future time, continuously transforms into a purely pure buddha-land, perfectly complete and boundless, adorned with manifold treasures, upon which the self-enjoyment body constantly depends and abides.

The other-enjoyment body likewise depends on its own land: through the power of great compassion within the wisdom of equality, it transforms into a pure land suited to whichever bodhisattva abides on the ten grounds — sometimes small, sometimes large — upon which the other-enjoyment body depends and abides.

As for the transformation body, it depends on a transformed land: through the power of great compassion within the wisdom of accomplishing what is to be done, it transforms into a buddha-land suited to whichever being has not yet attained the grounds — sometimes pure, sometimes impure, sometimes small, sometimes large — upon which a buddha's transformation body depends and abides; the extent of the body depending upon it, likewise, has no fixed limit.

The intrinsic-nature body and land, being equally realized by every tathāgata alike, are, in essence, without any real distinction. The self-enjoyment body and its land, though each buddha transforms them differently, are all boundless and never obstruct one another. As for the remaining two bodies and lands, according to the sentient beings each tathāgata transforms, there is both shared and unshared experience: where the beings transformed are shared, the various buddhas each transform their own body and land, similar in form, never obstructing one another, mutually serving as one another's condition, causing the beings transformed to manifest their own consciousness's transformation accordingly; where the experience is unshared, only a single buddha's transformation is present.

Every sentient being, since beginningless time, has, by the nature of their spiritual lineage, been mutually bound to others this way — sometimes many bound to one, sometimes one bound to many — and hence there is both shared and unshared experience. Were this not so, many buddhas dwelling long in the world, each separately laboring, would truly serve no purpose, since a single buddha is already capable of benefiting every being.

All of these bodies and lands, whether pure or impure, when transformed and manifested upon an uncontaminated consciousness, share that transforming consciousness's own nature, being both wholesome and uncontaminated, generated purely from wholesome, uncontaminated causes and conditions — included within the truth of the path, not the truths of suffering or origination. What is transformed and manifested upon a contaminated consciousness likewise shares that consciousness's own nature, being entirely contaminated — included within the truths of suffering and origination.

Yet the perceived aspect and the like, though depending on consciousness to transform and manifest, are not genuinely real in the same way that consciousness's own nature, as the dependent nature, is genuinely real — otherwise, the principle of Consciousness-Only would fail to be established.

Alternatively, consciousness's perceiving and perceived aspects, too, arise from conditions, and are equally the dependent nature, real or unreal just as consciousness itself is — the word "only" negates what is external, not what is an inner object. Otherwise, suchness, too, would have to be unreal. Since the inner object and consciousness are both alike not unreal, why is it said only that there is "consciousness-only," and not "object" as well? Consciousness exists only inwardly, while an object also extends outwardly — for fear of this being confused with the external, it is said only "consciousness-only."

Alternatively, since the ignorant, deluded and attached to objects, give rise to affliction and karma and sink into birth-and-death, not understanding how to contemplate their own mind, though diligently seeking release from it — out of compassion for them, the phrase "Consciousness-Only" is spoken, causing them to contemplate their own mind and thereby gain liberation from birth-and-death; it is not meant that the inner object, like the external, is entirely nonexistent.

Alternatively, the perceived aspect and the rest all have consciousness as their very nature, and, through the power of habituation, appear to arise as many distinct parts. Suchness, too, is precisely consciousness's own genuine nature. Hence, apart from consciousness's own nature, there is no separate dharma to be found at all. Here, the word "consciousness" also includes mental factors, since mind and mental factors are always mutually associated.

This treatise, in three parts, establishes Consciousness-Only — hence it is called the Cheng Weishi Lun, the Treatise on the Establishment of Consciousness-Only. It is also said that this treatise is named the Pure Consciousness-Only, since it makes manifest the principle of Consciousness-Only with the utmost clarity and purity. This treatise's base text is named the Thirty Verses on Consciousness-Only, since it is through thirty verses that the principle of Consciousness-Only is made manifest and thereby brought to complete fulfillment, neither more nor fewer being needed.

Having, in reliance on the sacred teachings and correct reasoning, distinguished the meaning of Consciousness-Only's nature and characteristics, may the merit thereby obtained be bestowed upon all beings, that we may together swiftly ascend to unsurpassed awakening.