Awakening of Faith (大乘起信論)

Preface to the Awakening of Faith in the Mahayana

Monk Zhi Kai of Yangzhou composed this.

The *Awakening of Faith* is an ultimate Mahayana scripture of profound mystery, revealing the principle of dependent arising. Its meaning is deep and vast, serene and formless; its function is broad and expansive, boundless and limitless. It serves as the foundation for both ordinary beings and sages, the root of all teachings. Because its text is profound and its meaning far-reaching, those who truly believe are few. Thus, more than six hundred years after the Buddha's parinirvana, when various misguided paths arose in confusion, demonic and heretical views competed and spread, and the true Dharma of the Buddha was ceaselessly slandered and destroyed, there was a great virtuous monk named Ashvaghosha. Deeply realizing the Mahayana and exhaustively penetrating the nature of Dharma, with great compassion inwardly fused, he manifested according to opportunity. Pitying sentient beings' long delusion, he therefore composed this treatise, vigorously flourishing the Three Jewels and rekindling the sun of Buddha. Not long after the *Awakening of Faith* appeared, it turned the heretical back to the right, causing the great Mahayana scriptures to shine forth again in that time, and the profound principle of dependent arising to become even more evident for later generations. Those lost in various wrong views abandoned their attachments and took refuge; groups obscured by biased sentiments cast aside their fixations and gathered. From ancient times, it had long been preserved in the Western Regions but had not been transmitted to the Eastern Land. Truly, its propagation awaited the right time. Thus, Emperor Wu of the former Liang dynasty dispatched envoys to Magadha in Central India to seek sutras, along with various Dharma masters. They encountered the Tripitaka Master Paramārtha (Zhendi). From youth, this master had extensively studied and thoroughly examined all sutras, and regarding the Mahayana, he particularly penetrated its depths. At that time, the king of that country responded by sending him. The master earnestly declined but could not avoid it, and so he boarded a ship with Gautama and many attendants, bringing a sandalwood Buddha image to our court. Not a full ten days after his arrival, he encountered the rebellion of Hou Jing. The master's outstanding talent was like a concealed stream, a pearl not yet revealed; the sun of wisdom was temporarily halted, and he wished to return. Subsequently, he entrusted the task to the capital's outstanding worthies—Huixian, Zhishao, Zhikai, Tanzhen, and Huimin—and to the Generalissimo and Grand Guardian, Duke Xiao Bo. In the third year of the Chengsheng era of the Great Liang dynasty, corresponding to the year Guiyou, on the tenth day of the ninth month, at Jienxing Temple in Shixing Commandery, Hengzhou, they reverently requested the master to expound the Mahayana, elucidate the secret canon, and guide the deluded. Thereupon, he translated this treatise in one volume to clarify its meaning, along with the *Profound Commentary* in twenty volumes, the *Profound Commentary on the Mahaprajnaparamita* in four volumes, the *Sutra on the Twelve Links of Dependent Arising* in two volumes, and the *Chapter on the Meaning of the Nine Consciousnesses* in two volumes. The interpreters were the Indian Yuezhi monks, including Shouna, and the scribes were Zhikai and others. From beginning to end, the translation took two years to complete. Ashvaghosha's profound intent shone forth again in that time, and those of heretical views submitted and followed the true teaching.

Although I lament not having lived in the time of the Buddha, I rejoice in encountering these profound teachings, and my heart is deeply drawn to their subtle and wondrous essence. Though I lack great insight, I have ventured to record these thoughts. Should a wise one come upon this, may they kindly offer corrections.

Awakening of Faith in the Mahayana

Composed by Bodhisattva Ashvaghosha

Translated by the Tripitaka Master Paramārtha from Western India

The Treatise states: There is a teaching that can give rise to the root of faith in the Great Vehicle (Mahayana), and therefore it should be explained. The explanation is presented in five parts. What are these five? They are: first, the section on causes and conditions; second, the section on establishing the meaning; third, the section on explanation; fourth, the section on cultivating faith; and fifth, the section on encouraging practice and its benefits.

The Chapter on the Teaching of Dependent Origination.

Question: "What condition(s) prompted the writing of this treatise?"

Answer: There are eight reasons for this. What are these eight? First, it is to help all beings leave suffering behind and attain ultimate happiness, not for worldly fame, profit, or respect. Second, it is to explain the fundamental meaning of the Tathagata's teachings, so that beings may have correct understanding without error. Third, it is to enable beings with mature good roots to develop unwavering faith in the Mahayana teachings. Fourth, it is to help beings with few good roots to cultivate and nurture their faith. Fifth, it is to show methods for overcoming evil karma and protecting the mind, freeing it from ignorance, arrogance, and the net of wrong views. Sixth, it is to teach the practice of calming and insight, in order to counteract the faults of ordinary people and followers of the Two Vehicles. Seventh, it is to teach the method of single-minded mindfulness, so that one may be reborn before a Buddha and maintain unwavering faith. Eighth, it is to show the benefits and encourage diligent practice. For these reasons, this treatise is composed.

Question: "The sutras already contain these teachings completely. Why must they be taught again?"

Answer: "Although the sutras contain these teachings, beings have different levels of spiritual capacity and encounter different conditions that lead to their understanding. For example, when the Tathāgata was in the world, sentient beings had sharp faculties, the teacher's physical and mental karma were superior, and the perfect teaching was heard and understood by all different types of beings in a single exposition—so no commentary was necessary. However, after the Tathāgata's nirvāṇa, some beings may rely on their own efforts to gain understanding through extensive listening; some may rely on their own efforts to gain great understanding from little listening; some may lack the strength of their own minds but can gain understanding through extensive commentaries; and some may find extensive commentaries burdensome and prefer concise texts that capture many meanings. Therefore, this treatise is composed in order to encompass the vast and profound meaning of the Tathāgata's boundless teachings. This is why this treatise is presented."

The chapter on causes and conditions has been explained.

Now, I will explain the section on Establishing the Meaning.

The Great Vehicle can be described in two aspects. What are these two? The first is the essence, and the second is its meaning. By "essence" we mean the mind of all beings—this mind encompasses all phenomena of the mundane world and the supramundane world. Based on this mind, the meaning of the Great Vehicle is revealed. Why is this? Because this mind's aspect of true suchness reveals the body of the Great Vehicle, and because this mind's aspect of arising and ceasing, with its causes and conditions, reveals the Great Vehicle's own essence, characteristics, and functions. As for the "meaning," there are three aspects. What are these three? First, the greatness of the essence—that all phenomena are true suchness, equal, neither increasing nor decreasing. Second, the greatness of the characteristics—that the Tathagata-garbha is endowed with immeasurable qualities of intrinsic nature. Third, the greatness of the function—that it gives rise to all good causes and effects in both the mundane and supramundane worlds. All Buddhas have originally relied on this to reach enlightenment, and all Bodhisattvas depend on this teaching to attain the state of Buddhahood. Thus concludes the section on establishing the meaning.

Then, the section that explains and clarifies the teachings follows.

The section on explanation has three parts. What are these three? First, revealing the correct meaning; second, countering erroneous views; third, distinguishing the stages of awakening.

**Revealing the correct meaning:** Based on the one mind, there are two gateways. What are these two? First, the gateway of the mind's true suchness; second, the gateway of the mind's arising and ceasing. These two gateways each encompass all phenomena. Why is this so? Because these two gateways are inseparable.

**The mind's true suchness:** This is the essence of the one universal Dharma realm, the great total mark of the Dharma. It means that the mind-nature neither arises nor ceases. All phenomena only exist as differences due to false thoughts. If you abandon false thoughts, then there are no appearances of any realms. Therefore, all phenomena, from the very beginning, are free from the mark of verbal expression, free from the mark of names, free from the mark of mental grasping—ultimately equal, without change, indestructible. It is only one mind, therefore it is called true suchness. Because all verbal expressions and names are fabricated and not real, they only arise with false thoughts and cannot be grasped.

What is called "true suchness" also has no mark. It is the ultimate limit of speech. Using words, we set aside words. The essence of true suchness is beyond what can be set aside, because all phenomena are ultimately real. It is also beyond what can be established, because all phenomena are equally such. You should know that all phenomena cannot be spoken of, cannot be thought of, and therefore are called "true suchness."

Question: "If this is the case, how can all beings follow and enter this path?"

Answer: "If you understand that, although all dharmas are spoken of, there is no speaker and no spoken words; although they are thought of, there is no thinker and no thoughts—this is called aligning with the truth. If you transcend thought itself, this is called truly entering."

Furthermore, "Thusness" (true reality) can be understood in two aspects when described through words. What are these two? First, it is truly empty, because it can ultimately reveal what is real. Second, it is truly not empty, because it possesses its own essence, fully endowed with the effortless qualities of purity.

What is meant by "empty"? It means that, from the very beginning, Thusness has no connection with any defiled phenomena. It transcends all distinctions and characteristics of things because there are no deluded thoughts. Know that the nature of Thusness itself is not a form of existence, not a form of non-existence, not a form of neither existence nor non-existence, not a form of both existence and non-existence; it is not a form of unity, not a form of difference, not a form of neither unity nor difference, not a form of both unity and difference. In short, because all beings, with their deluded minds, engage in constant discrimination, they do not correspond to Thusness. Therefore, it is called "empty." But if you let go of deluded thoughts, there is actually nothing to be empty.

What is meant by "not empty"? Since the essence of reality has already been revealed as empty of delusion, this is the true mind—eternal, unchanging, and filled with pure qualities. Therefore, it is called "not empty." Yet it has no form that can be grasped, for it is beyond the realm of thoughts and can only be realized through direct experience.

The arising and ceasing of the mind occur because it is based on the Womb of the Thus-Come One (the "Buddha-nature"). This creates a mind of birth and death, where the unborn and undying merge with the processes of birth and death—neither identical nor separate. This is called the "Storehouse Consciousness" (Alaya-consciousness). This consciousness has two aspects, through which it encompasses and generates all phenomena. What are these two? First, the aspect of awakening, and second, the aspect of non-awakening.

What is meant by "awakening"? It refers to the essence of the mind that is free from thoughts. The quality of being free from thoughts is like space itself, boundless and all-pervading. This oneness of the entire realm of reality is the equal, essential body of the Thus-Come One. Based on this essential body, it is called "original awakening." Why is that? The concept of "original awakening" is explained in relation to the concept of "initial awakening," because initial awakening is ultimately the same as original awakening.

What is meant by "initial awakening"? Because of original awakening, there arises non-awakening. And based on non-awakening, we speak of the beginning of awakening. Furthermore, awakening to the very source of the mind is called "ultimate awakening," while not awakening to this source is not ultimate awakening. What does this mean?

For ordinary people, when they become aware of a previous evil thought, they can stop the next thought from arising. Although this is called "awakening," it is actually still non-awakening.

For practitioners of the Two Vehicles (hearers and solitary realizers) and bodhisattvas who have just developed the aspiration for enlightenment, they awaken to the changing of thoughts and see that thoughts ultimately have no real form of change. Because they have abandoned coarse, clinging mental patterns, this is called "approximate awakening."

For bodhisattvas who have realized the Dharma-body, they awaken to the abiding of thoughts and see that thoughts have no real form of abiding. Because they have transcended coarse mental concepts, this is called "awakening according to their stage."

For bodhisattvas who have completed all the stages of practice, perfectly equipped with skillful means, in a single moment of realization they awaken to the first stirring of the mind, yet see that this first stirring has no birth-mark. Because they have left behind even the subtlest thoughts, they directly see the nature of the mind, which is eternally still. This is called "ultimate awakening."

Therefore, the sutra says: "If any being can observe the state of no-thought, they are drawing near to the wisdom of the Buddha."

Moreover, when a thought arises, there is no initial form that can be known. To say there is "knowing an initial form" is simply to speak of the state of no-thought. Thus, all beings are not called "awakened" because, from the very beginning, they have been caught in a continuous stream of thoughts, never free from them. This is called "beginningless ignorance."

When one attains the state of no-thought, they then directly realize the arising, abiding, changing, and ceasing of mental phenomena. Because they are in the state of no-thought, there is in reality no separate "initial awakening" to be different from the original. All four phases occur simultaneously, without any independent existence. They are originally equal, all one single awakening.

Furthermore, as the Original Enlightenment follows after conditionings [defilements], it manifests two distinct characteristics, which are inseparable from the Original Enlightenment itself. What are these two? The first is the characteristic of Wisdom Purity, and the second is the characteristic of Inconceivable Activity.

The characteristic of Wisdom Purity means that through the power of Dharma-influence and cultivation, one practices genuinely, perfecting all skillful means. This breaks down the consciousness of combined [karmic] formations and extinguishes the mind of continuous [delusive] thought. Then the Dharma Body manifests, with wisdom pure and undefiled. What does this mean? Because all mental formations and consciousness are nothing but ignorance. Yet the forms of ignorance are never separate from the nature of enlightenment—they are neither truly destructible nor indestructible.

It is like the water of the great ocean, which moves when stirred by wind. The nature of water and the movement from wind are inseparable, yet water itself is not inherently moving. When the wind ceases, the movement stops, but the wet nature remains unchanged. Similarly, the intrinsically pure mind of sentient beings is stirred by the wind of ignorance. The mind and ignorance are both without fixed form, inseparable, yet the mind itself is not inherently moving. When ignorance ceases, the continuous [delusive] thought ceases, but the nature of wisdom remains undamaged.

The characteristic of Inconceivable Activity means that, based on Wisdom Purity, [the enlightened] can produce all sublime and wondrous realms. This manifests as countless virtuous qualities, always present without interruption, naturally corresponding to the capacities of sentient beings. They appear in various forms, bringing benefit to all.

Furthermore, the essential nature of enlightenment possesses four profound qualities, equal to space itself, like a pure mirror. What are these four? First, the mirror of emptiness as it truly is. It transcends all states and objects of mind, with nothing that can appear, as it is beyond the nature of awareness and illumination. Second, the mirror of the intrinsic perfuming power. It is truly not empty—all worldly states appear within it, neither emerging nor entering, neither lost nor destroyed, abiding in the one mind. This is because all phenomena are identical to reality itself. Moreover, no defiled states can taint it; the essence of wisdom is unmoving, and it fully possesses the unconditioned qualities that perfume sentient beings. Third, the mirror of transcendence from phenomena. The non-empty dharma has transcended both the hindrance of afflictions and the hindrance of knowledge. It has left behind all compounded, conditioned states, and is pure, clear, and radiant. Fourth, the mirror of the perfuming power of conditions. Because the dharma has transcended, it universally illuminates the minds of sentient beings, enabling them to cultivate wholesome roots, and it appears according to their thoughts.

What is meant by "non-enlightenment"? It means not truly realizing that the nature of true suchness is undivided and one. Thus, the mind of non-enlightenment arises and gives rise to thoughts. Yet, thoughts have no independent nature; they are inseparable from original enlightenment. It is like a person who is lost because they rely on a direction; if they leave the direction, there is no confusion. Sentient beings are also like this: they become confused because they rely on enlightenment. If they were to leave the nature of enlightenment, there would be no non-enlightenment. Because the deluded mind of non-enlightenment exists, one can understand the meaning of names and speak of true enlightenment. If one were to leave the mind of non-enlightenment, then there would be no independent nature of true enlightenment that can be spoken of.

Furthermore, because of ignorance, three kinds of characteristics arise, which remain connected and inseparable from that ignorance. What are these three?

First, the characteristic of ignorance as activity. Because of ignorance, the mind is set in motion; this is called activity. When awakened, the mind is still. When it moves, there is suffering, as the result is inseparable from its cause.

Second, the characteristic of the perceiving subject. Because of movement, perception arises; without movement, there is no perception.

Third, the characteristic of the perceived world. Because of perception, the world appears as an illusion; apart from perception, no world exists.

Because the world appears as an object, six further characteristics arise. What are these six?

First, the characteristic of intellect. Based on the perceived world, the mind discriminates between what is liked and what is disliked.

Second, the characteristic of continuity. Based on intellect, feelings of pleasure and pain arise, and aware thought generates ongoing mental activity without interruption.

Third, the characteristic of attachment. Based on continuity, the mind dwells on the world, fixes on pleasure and pain, and becomes attached.

Fourth, the characteristic of labeling. Based on deluded attachment, the mind distinguishes and imposes names and concepts.

Fifth, the characteristic of action. Based on labeling, the mind pursues names and concepts, grasping at them, and thus creates various deeds.

Sixth, the characteristic of suffering bound by action. Because deeds lead to results beyond one's control, one experiences suffering.

Know that ignorance gives rise to all defiled phenomena, for all defiled phenomena are simply manifestations of unawareness.

Furthermore, “awareness” and “unawareness” have two aspects. What are they? First, the aspect of sameness. Second, the aspect of difference.

**Sameness** means: just as various clay pots all share the same fundamental nature of clay particles, so too all the illusory activities of the pure and the defiled—whether free from contamination or not—all share the same fundamental nature of true reality. Therefore, the scriptures explain, based on this principle of true reality, that all beings are originally and eternally abiding in nirvana. The path to enlightenment is not something that can be cultivated or fabricated; ultimately, there is nothing to attain, and no form or color to be seen. What one sees as form and color is merely the illusory product of defiled mental activity—it is not the untainted, empty-yet-present nature of wisdom itself, because the essential nature of wisdom has no form that can be seen.

**Difference** means: just as various clay pots are each different from one another, so too the pure and the defiled, in their illusory manifestations, differ according to the variations of conditioned defilement.

Furthermore, the causes and conditions of arising and ceasing refer to how sentient beings operate based on the mind, thought, and consciousness. What does this mean? It means that because of the foundational consciousness (Alaya-consciousness), there is ignorance that arises without awareness. This gives rise to the ability to perceive, to manifest, and to grasp objects, creating a continuous flow of thoughts. This is what is called the "mind." This mind has five different names. What are these five?

First, it is called the "karmic consciousness," which is the stirring of the mind due to ignorance without awareness.

Second, it is called the "transforming consciousness," which arises from the stirring mind and gives the ability to perceive appearances.

Third, it is called the "manifesting consciousness," which manifests all environments. Just as a clear mirror reflects images without effort, the manifesting consciousness similarly displays all sensory objects the moment they appear, without sequence—because it arises spontaneously and constantly remains present.

Fourth, it is called the "discriminating consciousness," which distinguishes between pure and impure phenomena.

Fifth, it is called the "continuity consciousness," which maintains the flow of thoughts without interruption. It preserves the good and evil deeds from countless past lives so they are not lost. It also brings about the ripening of future and present experiences of suffering and happiness without fail. It causes sudden memories of past events and creates vague worries about future events without reason.

Thus, the three realms of existence are illusory—they are merely creations of the mind. Apart from the mind, there are no sensory objects or environments. What does this mean? Because all phenomena arise from the mind's deluded thoughts; all distinctions are just distinctions of one's own mind. The mind cannot see the mind itself—it has no form to be perceived. You should realize that all environments in the world are sustained only because of sentient beings' ignorant and deluded minds. Therefore, all phenomena are like reflections in a mirror—they have no real substance and are merely illusory creations of the mind. Because when the mind arises, all kinds of phenomena arise; when the mind ceases, all kinds of phenomena cease.

Furthermore, what is called "mind-consciousness" (mano-vijñāna) is this same continuing consciousness. Based on ordinary people's deep attachment and increasingly strong grasping at "self" and "what belongs to self," they develop various kinds of false clinging, following after circumstances and discriminating the six sense objects. This is called mind-consciousness, also known as separating consciousness, and also called consciousness that discriminates objects. This consciousness grows based on the afflictions of views and desires.

The consciousness that arises from the conditioning of ignorance (avidyā) cannot be understood by ordinary people, nor can it be perceived by the wisdom of the Two Vehicles (Śrāvakas and Pratyekabuddhas). It can only be somewhat known by Bodhisattvas who, starting from true faith and resolve, observe and investigate, and upon realizing the Dharmakāya (Truth Body) gain partial understanding. Even Bodhisattvas at the highest stage cannot fully comprehend it—only a Buddha can completely understand it.

Why is this? Because this mind has been inherently pure since its origin, yet also contains ignorance. Being tainted by ignorance, it has a defiled mind. Yet even though it has a defiled mind, it remains eternally unchanging. Therefore, this principle can only be known by a Buddha. That is, the mind's nature is always free of conceptual thought, which is what "unchanging" means. Because it does not penetrate the single Dharma-realm, the mind is not in correspondence with it, and suddenly a thought arises—this is called ignorance.

The defiled mind has six types. What are the six?

1. **Defilement corresponding to attachment:** This is transcended by liberation of the Two Vehicles and the stage of Faith and Correspondence. 2. **Defilement corresponding to continuity:** This is gradually abandoned through the practices of the stage of Faith and Correspondence, and completely left behind upon reaching the stage of Pure Mind. 3. **Defilement corresponding to discriminatory wisdom:** This is gradually abandoned from the stage of Moral Discipline onward, and completely left behind upon reaching the stage of Non-Abiding Skillful Means. 4. **Defilement not corresponding to the manifestation of forms:** This is abandoned upon reaching the stage of Mastery over Form. 5. **Defilement not corresponding to the seeing mind:** This is abandoned upon reaching the stage of Mastery over Mind. 6. **Defilement not corresponding to fundamental karma:** This is abandoned when a Bodhisattva, upon reaching the final stage, enters the stage of a Tathāgata.

As for the meaning of "not penetrating the single Dharma-realm": from the stage of Faith and Correspondence, one observes and cuts it off; upon entering the stage of Pure Mind, one is progressively freed from it; and ultimately, upon reaching the Tathāgata stage, one is completely freed from it.

"Correspondence" (saṃyoga) means that the mind, mental factors, and objects are distinct, yet based on differences in purity and defilement, their cognitive aspects and objective supports are the same. "Non-correspondence" means that the mind itself, being ignorant, is constantly without distinction, and its cognitive aspect and objective support are not the same.

Furthermore, the meaning of "defiled mind" is called "affliction-obstacle" (kleśa-āvaraṇa), because it obstructs the fundamental wisdom of Suchness (tathatā). The meaning of "ignorance" is called "cognitive-obstacle" (jñeya-āvaraṇa), because it obstructs the wisdom that naturally knows all worldly activities.

What does this mean? Because the defiled mind produces seeing, manifests objects, and falsely grasps at appearances, it goes against the nature of equality. Because all dharmas are always still and without arising, but ignorance, being unaware, falsely opposes this Dharma-nature. Therefore, one cannot attain that wisdom which perfectly knows all worldly situations and states.

Furthermore, the characteristics of the arising and ceasing of phenomena are of two kinds. What are these two? The first is coarse, which operates in conjunction with the mind. The second is subtle, which operates apart from the mind. Furthermore, the coarse within the coarse is the realm of ordinary beings; the subtle within the coarse and the coarse within the subtle are the realms of Bodhisattvas; the subtle within the subtle is the realm of Buddhas. These two kinds of arising and ceasing arise based on the pervasive influence of ignorance—what are called the primary cause and the contributing conditions. The primary cause is the function of unawareness; the contributing conditions are the function of falsely creating objective realms. When the primary cause ceases, the contributing conditions also cease. Because the primary cause ceases, the unconditioned mind ceases; because the contributing conditions cease, the conditioned mind ceases.

Question: "If the mind ceases, how can it continue? If it continues, how can it be said to reach ultimate cessation?"

Answer: "What is meant by 'cessation' is that conceptual signs of the mind cease, not that the essence of the mind itself ceases. It is like wind depending on water to have a moving quality. If the water were to cease, then the wind's quality would be cut off, having nothing to rely on. Because water does not cease, the wind's quality continues. Only when the wind ceases does its moving quality stop accordingly—this is not the water ceasing. Ignorance is also like this. It moves depending on the essence of the mind. If the essence of the mind were to cease, then living beings would be cut off, having nothing to rely on. Because the essence does not cease, the mind continues. Only when delusion ceases do mental signs cease accordingly—this is not the mind's wisdom ceasing."

Furthermore, there are four types of "perfuming" (influence) that cause defiled and pure dharmas to arise without cease. What are these four? One: The pure dharma, called True Suchness. Two: The cause of all defilement, called Ignorance. Three: The deluded mind, called Karmic Consciousness. Four: Deluded objects — the six sense objects (sights, sounds, smells, tastes, touches, and thoughts).

What does "perfuming" mean? It is like ordinary clothes, which have no fragrance of their own. But if they are perfumed by incense, they then give off a scent. The same is true here: True Suchness, a pure dharma, has no defilement in its own nature. But because it is perfumed by Ignorance, it takes on the appearance of defilement. Conversely, Ignorance and its defiled dharmas have no pure karma of their own, but because they are perfumed by True Suchness, they give rise to pure functions.

**How does perfuming give rise to defiled dharmas without cease?** It is like this: Because the dharma of True Suchness exists, there is Ignorance. Since Ignorance, the cause of defilement, exists, it perfumes True Suchness. Through this perfuming, a deluded mind arises — this is called Karmic Consciousness. Because the deluded mind exists, it in turn perfumes Ignorance. Since it does not understand the nature of True Suchness, thoughts arise unconsciously, and deluded objects appear. Due to the presence of these deluded objects — the conditions of defilement — they perfume the deluded mind, causing it to cling to thoughts and attachments, to create all kinds of karma, and to experience all the physical and mental suffering.

The perfuming of deluded objects has two aspects. What are they? One: The perfuming that increases thoughts. Two: The perfuming that increases grasping.

The perfuming of the deluded mind also has two aspects. What are they? One: The basic perfuming of karmic consciousness, which causes Arhats, Pratyekabuddhas, and Bodhisattvas to experience the suffering of birth and death. Two: The perfuming that increases the discriminating mind of ordinary perception, which causes ordinary beings to suffer the bondage of karma.

The perfuming of Ignorance has two aspects. What are they? One: The fundamental perfuming, which accomplishes the nature of Karmic Consciousness. Two: The perfuming of arising views and desires, which accomplishes the nature of discriminating perception.

**How does perfuming give rise to pure dharmas without cease?** It is like this: Because the dharma of True Suchness exists, it can perfume Ignorance. Through the power of this perfuming, the deluded mind comes to despise the suffering of birth and death and delight in seeking Nirvana. Because this deluded mind has these causes of disgust and seeking, it in turn perfumes True Suchness. It then gains confidence in its own inherent nature, understands that the mind is merely deluded movement and that no external objects truly exist, and cultivates the path of letting go. By truly knowing that there are no external objects, it engages in convenient practices that accord with reality, without grasping or fixating. After a long time of continuous perfuming, Ignorance is extinguished. With Ignorance extinguished, the mind no longer arises. With no arising, objects fade away. When both cause and conditions are gone, all characteristics of the mind cease. This is called attaining Nirvana and realizing the natural, effortless activity of Buddhahood.

The perfuming of the deluded mind has two aspects. What are they? One: The perfuming of discriminating ordinary perception. This applies to ordinary people and those of the Two Vehicles (Hinayana), who, despising the suffering of birth and death, gradually progress toward the Supreme Path according to their ability. Two: The perfuming of the mind (manas). This applies to Bodhisattvas who, with courageous resolve, swiftly advance toward Nirvana.

The perfuming of True Suchness has two aspects. What are they? One: The perfuming of its own essence and nature. Two: The perfuming of its function.

**The perfuming of True Suchness's own essence and nature:** From time without beginning, True Suchness has been endowed with undefiled qualities and possesses inconceivable functions, serving as the nature of all objects. Through these two aspects — essence and function — it constantly perfumes beings. Because of its power, it is able to cause beings to despise the suffering of birth and death, delight in seeking Nirvana, and gain confidence in their own inherent possession of True Suchness, thus inspiring them to practice the path.

Question: "If this is the case, then all beings possess the same True Suchness and are influenced by it equally. Why are there differences in faith and lack of faith, and countless variations in timing and spiritual development? If it were truly as described, all beings should simultaneously awaken to their inherent True Suchness, diligently practice the means to liberation, and enter Nirvana at the same time."

Answer: "True Suchness is inherently one, yet there are countless and immeasurable forms of ignorance. Since the very beginning, due to differences in individual nature, it varies in thickness and thinness. The afflictions beyond the number of grains of sand in the Ganges—these arise based on ignorance and manifest in different ways; likewise, the afflictions of self-view and attachment to desire arise based on ignorance in various ways. All such afflictions arise depending on ignorance, with countless differences before and after—only the Tathāgata can fully know them.

Furthermore, all the teachings of the Buddha have both causes and conditions; only when both cause and conditions are complete can something be accomplished. For example, the fire-nature within wood is the direct cause of fire—but if no one knows about it, and there is no means to ignite it, the wood cannot burn itself. There is no such possibility. Sentient beings are the same: although they possess the power of the direct cause—the seed of innate purity—if they do not encounter Buddhas, Bodhisattvas, and wise spiritual teachers who serve as the conditions, then it is impossible for them to cut off afflictions on their own and enter Nirvana. On the other hand, if external conditions exist but internal pure dharmas have not yet developed the power of subtle influence, beings still cannot fully turn away from the suffering of samsara and joyfully seek Nirvana.

But when cause and conditions are both complete—that is, when there is the individual's own power of innate purifying influence and, at the same time, the compassionate protection and vows of the Buddhas and Bodhisattvas—then one can give rise to a mind that is weary of suffering, believe in Nirvana, and cultivate virtuous roots. Because these virtuous roots have matured, one will encounter Buddhas and Bodhisattvas who teach, guide, benefit, and bring joy. Only then can one progress and enter the path toward Nirvana."

Regarding the "perfuming influence": this refers to the power of external conditions that affect sentient beings. Such external conditions have countless meanings, but they can be briefly summarized into two kinds. What are these two? The first is the condition of distinction, and the second is the condition of equality.

The condition of distinction: This occurs when a person relies on the Buddhas and Bodhisattvas, from the time they first arouse the aspiration for enlightenment and begin seeking the Path, all the way to their attainment of Buddhahood. During this process, whether they see or think of them, these beings may appear as family members—parents or relatives—or as servants, close friends, or even enemies. They may initiate the Four Methods of Attraction (giving, kind speech, beneficial action, cooperation) and engage in countless deeds and conditions. Through the power of great compassion in this perfuming influence, they help sentient beings increase their wholesome roots, bringing benefit whether they see or hear them. This kind of condition has two subtypes. What are they? The first is a close condition, allowing swift liberation. The second is a distant condition, leading to liberation after a long time. These near and far conditions are further divided into two types. What are they? The first is the condition that increases practice, and the second is the condition of receiving the Path.

The condition of equality: All Buddhas and Bodhisattvas vow to liberate all sentient beings. Their natural perfuming influence never ceases. With the wisdom of their shared essence, they respond to what beings can see and hear, manifesting actions accordingly. Sentient beings, by relying on meditative concentration (samadhi), can equally see all Buddhas. This perfuming influence of the essence and its function is further divided into two types. What are they? The first is the state of not yet corresponding. This applies to ordinary people, followers of the Two Vehicles, and those who have newly aroused the resolve for enlightenment. They are perfumed by the conscious mind and intellect, practice relying on faith, but have not yet attained the non-discriminating mind that corresponds to the essence of reality, nor have they achieved the unhindered activity that corresponds to its function. The second is the state of already corresponding. This applies to Bodhisattvas who have attained the Dharma-body. They have realized the non-discriminating mind and correspond to the wisdom and function of the Buddhas. They naturally practice solely relying on the power of the Dharma, perfuming the true nature (suchness) and extinguishing ignorance (avidya).

Furthermore, the defiled dharmas—those arising from afflictions—have been permeating and conditioning since beginningless time, continuing without cease until one attains Buddhahood, at which point they finally come to an end. In contrast, the pure dharmas—those aligned with awakening—have no end; they continue on into the infinite future. Why is this? Because the true suchness itself constantly permeates. Through this, the deluded mind is extinguished and the Dharmakaya—the body of ultimate reality—becomes manifest. Once revealed, it actively functions to purify and awaken beings, and so this permeation never ceases.

Now, the intrinsic nature and characteristics of Suchness: for all ordinary beings, Hearers, Solitary Realizers, Bodhisattvas, and Buddhas, it has neither increase nor decrease. It is not born from a previous beginning, nor does it cease in a future end; it is ultimately eternal and constant. From the very beginning, its nature is inherently complete with all virtues. This means: the intrinsic body possesses great wisdom and luminance, it illuminates the entire realm of reality, it has true and genuine knowing and awareness, it is the inherently pure mind, it is eternal bliss, true self, and purity, and it is cool, undisturbed, and sovereign. It is fully endowed with countless, inexhaustible qualities such as being inseparable, unbroken, undifferentiable, and inconceivable in its Dharma body; indeed, it lacks nothing whatsoever. Therefore, it is called the Tathāgatagarbha (the Womb of the Thus-Come One) and also the Dharma Body of the Thus-Come One.

A question is asked: "You just stated that True Suchness has a nature which is perfectly equal, beyond all characteristics. How then can you also say that this nature possesses such various qualities and merits?"

**Answer:** "Although these qualities and merits truly exist, they have no distinguishing marks — they are of a single taste, one singular true reality. What does this mean? Because there is no discrimination and they are free from the characteristic of discrimination. Therefore, they are non-dual.

So on what basis can we speak of differences? They are revealed through the activity of karma-consciousness and the characteristics of arising and ceasing. How are they revealed? All phenomena are originally mind-only; there is actually no thought. But due to a deluded mind that fails to recognize this, thoughts arise, and therefore various realms appear — this is called ignorance. When the mind-essence does not arise, this is the meaning of great wisdom and light.

If the mind gives rise to views, then there is the characteristic of not seeing. When the mind-essence is free from views, this is the meaning of universally illuminating the Dharma-realm.

If the mind moves, it is not true awareness or knowledge. It has no self-nature. It is not permanent, not joyful, not self, and not pure. It brings heat, distress, decline, and change, and therefore lacks freedom — even possessing an infinite multitude of defiled qualities like sand grains in the Ganges. In contrast to this, when the mind-essence is unmoving, it reveals an infinite multitude of pure, meritorious qualities, also like the sands of the Ganges.

If the mind arises and further sees phenomena that can be thought of, then something is lacking. Such pure dharmas, with their immeasurable merits, are simply the one mind itself. There is nothing further to think of, and therefore it is complete. This is called the Dharma-body, the Tathāgata's Womb."

Furthermore, consider the function of Suchness. This refers to how all Buddhas and Tathagatas, when they were originally on the causal ground, aroused great compassion, cultivated all the paramitas, and gathered and transformed sentient beings. They established great vows, wishing to completely liberate all sentient beings throughout the realms. They also did not limit themselves to any number of kalpas, extending into the future without end, because they regarded all sentient beings as their own selves, yet they did not grasp at the notion of sentient beings. What is the meaning of this? It is because they truly understand that all sentient beings and their own selves are equal in Suchness, without any difference. Because they possess this great skillful wisdom, they eliminate ignorance, see the fundamental Dharma-body, and naturally possess inconceivable functions of various kinds. This is equal to Suchness, pervading all places, yet there is no obtainable characteristic of function. Why? Because the Buddhas and Tathagatas are only the Dharma-body, the body of wisdom; they are the ultimate truth, free from the realms of conventional truth, beyond any deliberate action. It is only according to what sentient beings see and hear and the benefits they gain that this is called "function."

This function has two kinds. What are the two? The first is the "Response Body," as seen by ordinary people and the minds of the Two Vehicles based on discriminating consciousness. Because they do not know that it is manifested by the transformative consciousness, they see it as coming from outside, grasp its forms with limitations, and cannot fully understand it.

The second is the "Reward Body," as seen by the minds of Bodhisattvas from the first arousal of the mind to the ultimate stage of Bodhisattvahood, based on karmic consciousness. This body has measureless forms, each form has measureless marks, and each mark has measureless excellent features. The supporting environment also has measureless and varied adornments, which appear according to what is appropriate. It is boundless and inexhaustible, free from limiting characteristics. It is always abiding, indestructible, and never lost. Such virtues are all accomplished through the cultivation of the paramitas and other undefiled actions, as well as through inconceivable熏陶. Because it is fully endowed with measureless blissful characteristics, it is called the "Reward Body." Furthermore, what ordinary people see are the coarse forms, which appear differently according to the six destinies. These various manifestations are not blissful characteristics, so they are called the "Response Body."

Furthermore, what bodhisattvas at the initial stage of awakening perceive is based on their deep faith in the true nature of reality—they see it only partially. They understand that phenomena such as forms and adornments have no coming or going, are free from boundaries, arise solely from the mind, and are never separate from the true nature. However, these bodhisattvas still engage in discrimination because they have not yet entered the stage of the Dharma-body. Once they attain a purified mind, their perception becomes more subtle, and its function grows increasingly refined—until, at the final stage of the bodhisattva path, they see it completely. When free from karmic consciousness, there is no longer any seeing or appearances, because the Dharma-body of all buddhas has no mutual perception of forms or features between one another.

Someone asked: "If the Dharmakaya of all Buddhas is free from physical appearances, how can it manifest physical appearances?"

The response is: "This Dharmakaya is the very essence of form, which is why it can manifest as form. From the very beginning, form and mind are non-dual. Because the nature of form is wisdom, form itself has no substance—this is called the wisdom body. Because the nature of wisdom is form, the Dharmakaya is said to pervade everywhere. The forms it manifests have no boundaries or limits. According to the mind's inclination, it can reveal the ten directions of the world, countless Bodhisattvas, countless reward bodies, and countless adornments—each distinct yet without limit, without hindering one another. This cannot be known by ordinary mental discrimination, for it is the meaning of the sovereign, spontaneous function of true Suchness."

Furthermore, it is shown how one can enter the Gate of Suchness directly from the Gate of Arising and Ceasing. This means: When we investigate the five aggregates—both form and mind—and the six sense objects, ultimately there is no discrimination. Because the mind has no fixed form or shape, no matter how far we search in the ten directions, it can never be found. It is like a person who is confused and mistakes east for west, yet the direction itself does not actually change. Sentient beings are the same: due to ignorance and confusion, they mistake the mind for discriminating thoughts, but the mind itself is truly unmoving. If one can observe and understand that the mind is free from discrimination, then one can smoothly enter the Gate of Suchness.

Correcting Corrupted Views: All corrupted views are rooted in the self-clinging. If one is free from self, there is no corrupted view. There are two kinds of self-clinging: 1) clinging to a personal self, and 2) clinging to a phenomenal self.

The personal self-clinging, as explained for ordinary beings, has five types. What are the five?

1. **The view that takes voidness as the true nature:** Hearing sutras describe the Buddha’s Dharma body as ultimately still and like space, some, not understanding that this is to break attachment, then claim that space itself is the Buddha’s nature. **How to correct it?** Clarify that the mark of space is an illusory phenomenon, its substance not truly existent. It appears only in relation to form, as a visible mark that arises and ceases. Since all forms are originally mind and there is no external form, without form there is no mark of space. All realms are only illusions arising from the mind. If the mind stops its deluded activity, all realms cease, leaving only the true mind, which is all-pervasive. This is the ultimate meaning of the Tathagata’s vast, intrinsic wisdom—not like the mark of space.

2. **The view that sees only emptiness:** Hearing sutras say all worldly dharmas are ultimately empty, even nirvana and suchness are ultimately empty, originally empty and free from all marks, some, not understanding this is to break attachment, then claim that suchness and nirvana are mere emptiness. **How to correct it?** Clarify that the true suchness and Dharma body are not empty in substance, for they are replete with the countless qualities of inherent nature.

3. **The view that sees the Tathagata-womb as having distinct marks:** Hearing sutras say the Tathagata-womb has no increase or decrease and is endowed with all meritorious dharmas, some, not understanding, then claim that the Tathagata-womb contains form and mind as separate, distinct entities. **How to correct it?** The Tathagata-womb is explained solely based on suchness; the distinctions are made to show the characteristics of the arising, abiding, and changing within the defiled realm of birth and death.

4. **The view that sees the Tathagata-womb as containing defilements:** Hearing sutras say all worldly, defiled dharmas of birth and death are dependent on the Tathagata-womb, and that all dharmas do not depart from suchness, some, not understanding, then claim that the Tathagata-womb itself inherently contains all these worldly, defiled dharmas. **How to correct it?** The Tathagata-womb from the very beginning has only pure qualities beyond counting, inseparable, unbroken, and non-different from suchness. The countless defiled afflictions are only illusory existences, originally without nature. Since beginningless time, they have never been in harmony with the Tathagata-womb. If the Tathagata-womb’s substance possessed these illusory dharmas, then realizing and perfectly ceasing delusion would be impossible.

5. **The view that sees a beginning for beings and an end for nirvana:** Hearing sutras say that based on the Tathagata-womb there is birth and death, and based on the Tathagata-womb one attains nirvana, some, not understanding, then claim that sentient beings have a beginning. Seeing a beginning, they also claim that the nirvana attained by the Buddhas has an end, after which they again become sentient beings. **How to correct it?** Because the Tathagata-womb has no prior limit, the mark of ignorance also has no beginning. To say there are beings that arise outside the three realms is a teaching from non-Buddhist scriptures. Moreover, the Tathagata-womb has no later limit. The nirvana attained by all Buddhas, being in harmony with it, also has no later limit.

As for the phenomenal self-clinging: Because those of the two vehicles have dull faculties, the Tathagata only spoke of no personal self. Because this teaching is incomplete, they still perceive the dharmas of the five aggregates as arising and ceasing, fear birth and death, and mistakenly cling to nirvana. **How to correct it?** Clarify that the nature of the five aggregates neither arises nor ceases, and are originally nirvana.

Furthermore, those who seek to ultimately transcend attachment should understand that both defiled and pure dharmas are interdependent—they have no fixed, independent nature that can be described. Thus, all phenomena, from the very beginning, are neither form nor mind, neither wisdom nor consciousness, neither existence nor non-existence; their nature is ultimately ineffable.

Yet if verbal explanations are given, know that this is merely the Tathagata's skillful means, using words as provisional tools to guide beings. The sole intent is to help them abandon conceptual thought and return to Suchness—because clinging to any concept of dharmas only stirs the mind into arising and ceasing, preventing entry into true wisdom.

The differentiation of the grounds for progressing along the Path refers to the Path realized by all Buddhas, and the meaning of all Bodhisattvas generating the mind and cultivating practices in order to progress toward it. Briefly speaking, there are three types of generating the mind. What are the three? The first is the generation of mind based on accomplished faith. The second is the generation of mind based on understanding and practice. The third is the generation of mind based on realization.

Regarding the generation of mind based on accomplished faith: What kinds of people rely on it, and what practices do they cultivate, in order to attain accomplished faith and become capable of generating the mind? It refers to beings of indeterminate destiny, who, due to the power of their wholesome conditioning from habitual cultivation, believe in the law of cause and effect regarding karma, are able to cultivate the ten wholesome actions, become weary of the suffering of birth and death, and desire to seek unsurpassed enlightenment. They encounter Buddhas, personally attend to them, make offerings, and cultivate faith. After ten thousand eons, their faith is accomplished. Then, Buddhas and Bodhisattvas teach them to generate the mind. Alternatively, through great compassion, they may generate the mind on their own. Or, because the true Dharma is about to perish, they may generate the mind on their own due to the conditions of protecting the Dharma. Those who generate the mind in this way, with accomplished faith, enter the stage of fixed destiny, are ultimately non-retrogressing, and are said to abide in the lineage of the Tathagatas, in accord with the true cause.

If beings have few wholesome roots, having been deeply afflicted for a long time, even if they encounter Buddhas and make offerings, they will only create seeds for the human or heavenly realms, or for the vehicles of the Hearers or Pratyekabuddhas. Even if they seek the Great Vehicle, their roots are not fixed, and they may advance or retreat. Some who make offerings to Buddhas for fewer than ten thousand eons may, due to encountering specific conditions, generate the mind. For instance, they may generate the mind upon seeing a Buddha's physical form; or by making offerings to the Sangha; or by being taught by practitioners of the two vehicles; or by imitating others' generation of the mind. All such types of mind generation are uncertain. If they encounter unfavorable conditions, they may retrogress and fall into the stage of the two vehicles.

Furthermore, for those whose faith is mature and who have awakened their resolve, what kind of resolve do they develop? In brief, there are three types. What are these three? First, the Direct Mind — because it holds directly to the true nature of reality. Second, the Deep Mind — because it delights in gathering all wholesome actions. Third, the Great Compassion Mind — because it wishes to relieve all beings from suffering.

Question: "You said above that the Dharma-realm is of a single aspect and that the essence of Buddhahood is non-dual. If so, why not simply focus on contemplating Suchness itself, instead of also relying on learning all kinds of wholesome practices?"

Answer: It is like a great precious mani jewel, whose essential nature is clear and pure, yet it is covered with dirt and impurities from the ore. Even if someone constantly remembers the nature of the jewel, without using various skillful methods to grind and polish it, they will never make it pure. Likewise, the essential nature of the True Suchness in sentient beings is inherently empty and pure, yet it is covered by countless afflictions and defilements. Even if someone constantly contemplates True Suchness, without using various skillful methods to nurture and cultivate it, they will also never attain purity. Because defilements are countless and pervade all phenomena, one must cultivate all good actions as a remedy. If a person cultivates all wholesome dharmas, they will naturally return and accord with the dharma of True Suchness.

To briefly summarize, there are four kinds of skillful means. What are the four?

First, the fundamental practice. This means observing that all dharmas are by nature unborn, free from false views, and not dwelling in birth and death. Observing that all dharmas arise through causes and conditions, with karmic results never lost, one arouses great compassion, cultivates all kinds of blessings and virtues, guides and transforms sentient beings, and does not dwell in nirvana. This is because one accords with the Dharma-nature, which is non-abiding.

Second, the practice of restraint. This means feeling shame and remorse, being able to stop all evil dharmas and not let them grow. This is because one accords with the Dharma-nature, which is free from all faults.

Third, the practice of arousing wholesome roots and enhancing them. This means diligently making offerings, bowing to the Triple Gem, praising, rejoicing, and requesting the Buddhas to turn the Dharma wheel. Because one's heart of loving respect for the Triple Gem is deep and sincere, faith grows, and one is able to aspire to seek the supreme path. Additionally, because one is protected by the power of the Buddha, Dharma, and Saṅgha, one can eliminate karmic obstacles, and one's wholesome roots never regress. This is because one accords with the Dharma-nature, which is free from ignorance and hindrance.

Fourth, the practice of the great vow of equality. This means making a vow to, for all future time, transform and liberate all sentient beings completely, causing them all to attain ultimate nirvana without remainder. This is because one accords with the Dharma-nature, which is unceasing. The Dharma-nature is vast and pervasive in all sentient beings, equal and non-dual, without thoughts of 'this' or 'that,' and ultimately quiescent. When a bodhisattva arouses this mind, they will see a small part of the Dharma-body. Because they see the Dharma-body, according to their vow-power, they can manifest the eight modes of benefiting sentient beings: descending from the Tuṣita heaven, entering a womb, abiding in the womb, being born, renouncing the home-life, attaining enlightenment, turning the Dharma wheel, and entering nirvana.

However, such a bodhisattva is not yet called a Dharma-body bodhisattva, because their conditioned karma from countless past lives has not yet been completely severed. Depending on where they are born, they still experience subtle suffering. Yet they are not bound by karma, because they possess the power of the great vow of mastery. Like it is said in some scriptures, that some may fall into evil realms. But this is not a real fall; it is merely a warning for beginner bodhisattvas who have not yet entered the proper stage and become lazy, to frighten them into being brave and diligent. Moreover, once this bodhisattva has aroused the mind, they are far from fear and timidity, and ultimately do not fear falling into the realm of the two vehicles. Even if they hear that they must undergo countless, boundless eons of diligent, difficult practice to attain nirvana, they do not become afraid, because they believe and know that all dharmas have been in nirvana from the very beginning.

The bodhisattva who arouses the mind through understanding and practice should be known to be even more excellent. Because from the very beginning of their true faith, the first asamkhyeya kalpa is about to be completed, a deep understanding of the True Suchness manifests, and the cultivation they practice is free from marks. Because they know that the nature of the Dharma-nature is without stinginess or greed, they accord with it and practice the perfection of generosity. Because they know that the nature of the Dharma-nature is undefiled and free from the faults of the five desires, they accord with it and practice the perfection of moral discipline. Because they know that the nature of the Dharma-nature is without suffering and free from anger and affliction, they accord with it and practice the perfection of patience. Because they know that the nature of the Dharma-nature is without the marks of body and mind and free from laziness, they accord with it and practice the perfection of diligence. Because they know that the nature of the Dharma-nature is constantly calm and fundamentally without confusion, they accord with it and practice the perfection of meditation. Because they know that the nature of the Dharma-nature is fundamentally luminous and free from ignorance, they accord with it and practice the perfection of wisdom.

What does the bodhisattva at the stage of verification, from the stage of pure mind up to the ultimate stage, verify? It is True Suchness. According to the evolving consciousness, it is called an object, but for this person who has realized it, there is no object. Only the wisdom of True Suchness is called the Dharma-body. This bodhisattva, in one moment of thought, is able to reach all worlds without exception in the ten directions, make offerings to all Buddhas, and request them to turn the Dharma wheel, solely to teach and benefit sentient beings. They do not rely on words. Sometimes they manifest transcending the stages and quickly attaining perfect enlightenment, for the sake of timid sentient beings. Sometimes they say, "I will become a Buddha after countless asamkhyeya kalpas," for the sake of lazy and arrogant sentient beings. They can display such countless and inconceivable skillful means. Yet in reality, the nature and roots of all bodhisattvas are equal, their arousing of the mind is equal, and what they realize is also equal. There is no method by which one surpasses another, because all bodhisattvas pass through three asamkhyeya kalpas. It is only that, according to the differences in worlds and in the faculties, desires, and natures of sentient beings, their manifested practices also differ.

As for the marks of the mind aroused by this bodhisattva, there are three subtle appearances. What are the three? The first is the true mind, which is without discrimination. The second is the skillful mind, which naturally pervades all places to benefit sentient beings. The third is the karmic consciousness mind, which subtly arises and ceases. Moreover, when this bodhisattva's merit and virtue are complete, they manifest the most supreme and vast body in all worlds in the heaven of the ultimate form. That is, with a single moment of corresponding wisdom, ignorance is completely exhausted. This is called the all-knowing wisdom, and they naturally possess inconceivable karma, able to manifest in all directions to benefit sentient beings.

Question: "Because space is infinite, worlds are infinite. Because worlds are infinite, sentient beings are infinite. Because sentient beings are infinite, the distinctions in their mental activities are also infinite. Such states have no boundaries, are difficult to know, and hard to understand. But if ignorance is cut off and there is no mental activity, how can one comprehend all this and be called All-Knowing Wisdom?"

They replied: "All realms of experience arise from the single mind, free from conceptual thought. Because sentient beings perceive realms through delusion, their minds create distinctions. Because they generate deluded thoughts unfitting to the true nature of reality, they cannot clearly comprehend it. The Buddhas and Tathāgatas, free from perceptions and concepts, are universally present. Because their minds are real, they are inherently the very nature of all phenomena. They illuminate all delusive dharmas through their own essence, possess great wisdom power and boundless skillful means, and guide beings according to what they are able to understand. Thus, they can reveal and explain various doctrines and principles, and are therefore called 'All-Knowing Wisdom.'"

Another question was asked: "If all Buddhas have the natural power to manifest everywhere for the benefit of sentient beings, then why can't most people in the world see them? Whether it's through their physical form, their miraculous displays, or their teachings, everyone should gain benefit."

The answer is: "The Dharma body of all Buddhas and Tathagatas is equal and pervades all places; it does so without any intention or deliberate action. Thus, it is said to be natural, appearing only in accordance with the minds of sentient beings. The mind of sentient beings is like a mirror—if the mirror is tarnished, images do not appear. Likewise, if the mind of sentient beings is tarnished, the Dharma body does not appear."

《The Chapter on Exposition has been explained.》

Now I will explain the section on Cultivating Faith and Practice.

For those beings who have not yet entered correct determination, this text explains how to cultivate faith and practice. What is faith? And how does one practice? Briefly, there are four types of faith. What are these four?

First is faith in the foundation—meaning delighting in and recollecting the true suchness of reality.

Second is faith in the Buddha's immeasurable virtues—constantly recollecting, drawing near to, making offerings to, and revering the Buddha, thereby awakening wholesome roots and aspiring to attain all-knowing wisdom.

Third is faith in the Dharma's great benefits—constantly recollecting and practicing the perfections (paramitas).

Fourth is faith in the Sangha's correct practice for one's own benefit and that of others—constantly delighting in drawing near to the Bodhisattva assembly, seeking to learn and practice accordingly.

There are five practical methods for cultivating this kind of faith. What are these five? First, the way of generosity; second, the way of ethical discipline; third, the way of patience; fourth, the way of diligence; and fifth, the way of meditation and insight.

How to practice the perfection of giving? Whenever you see someone in need, give them material goods according to your ability, letting go of your own greed and stinginess while bringing them joy. When you encounter those in danger, fear, or distress, offer them fearlessness as much as you can. If someone seeks the Dharma from you, teach it according to your understanding and ability. Do not seek fame, gain, or respect; only focus on benefiting yourself and others, dedicating all merits to enlightenment.

How to practice the perfection of ethical discipline? This means refraining from killing, stealing, sexual misconduct, divisive speech, harsh words, lies, and idle talk. Stay away from greed, jealousy, deception, flattery, anger, and wrong views. For monastics, to overcome afflictions, they should also avoid noisy, crowded places and dwell in tranquility, cultivating contentment and ascetic practices. Even small offenses should be regarded with fear; feel shame and remorse, correct yourself, and never treat the Buddha's precepts lightly. Guard against behavior that invites criticism, so as not to cause others to create fault.

How to practice the perfection of patience? This means being patient when others cause you trouble, without seeking revenge; also endure the eight worldly conditions: gain and loss, fame and disgrace, praise and blame, pleasure and pain.

How to practice the perfection of diligence? This means never slacking off in doing good deeds, remaining steadfast and free from cowardice. Remember that in the long past, you have suffered great physical and mental pain to no avail; therefore, diligently cultivate good deeds, benefiting yourself and others, to quickly escape all suffering.

Furthermore, although a person cultivates faith through practice, because they carry the heavy burdens of past misdeeds and negative karma from previous lives, they may be troubled and disturbed by demons, evil forces, and various spirits. They might be entangled by countless worldly affairs, or afflicted by sickness and suffering. When faced with such numerous obstacles, one should therefore strive with courage and diligence. Day and night, in six periods of worship, one should sincerely bow before the Buddhas, confess faults, make requests, rejoice in others' merits, and dedicate all goodness towards enlightenment. By persistently undertaking these practices without ceasing, one can overcome obstacles and allow virtuous roots to grow and thrive.

How should one practice the meditation of Calming and Insight? What is meant by "Calming"? It means to still all perceptions of external forms and appearances, following the principle of *śamatha* (tranquility meditation). What is meant by "Insight"? It means to discern and analyze the arising and ceasing of phenomena due to causes and conditions, following the principle of *vipaśyanā* (insight meditation). How does one follow these principles? By gradually practicing both aspects together, without abandoning either, so that they manifest simultaneously.

When practicing Calming, dwell in a quiet place, sit upright with proper intention. Do not rely on the breath, nor on physical forms, nor on empty space, nor on the elements of earth, water, fire, or wind—even up to not relying on seeing, hearing, feeling, or knowing. Let go of all thoughts as they arise. Also release the very act of "letting go," for all phenomena are originally without inherent form—neither arising nor ceasing in successive moments. Do not let the mind chase after external objects; afterward, use the mind to quiet the mind itself. If the mind wanders or scatters, immediately draw it back and abide in right mindfulness. Know that this right mindfulness recognizes: only the mind exists—there are no external objects. Even this mind itself has no fixed nature of its own; it cannot be grasped in any moment. Whether rising from sitting, walking, moving, staying, or engaging in any activity, always remain mindful and skillfully practice observation. With long, steady training, the mind will become settled. Through such settledness, it grows increasingly sharp and stable, allowing one to gradually enter the Samādhi of Suchness (true reality). Deep afflictions become subdued, faith grows stronger, and one quickly attains irreversibility. However, those who harbor doubt, lack faith, slander the Dharma, bear heavy karmic obstacles, possess arrogance, or are lazy—such people cannot enter this path.

Furthermore, by abiding in this Samadhi, one realizes that the realm of reality (Dharmadhatu) is of a single mark—that the Dharmakaya of all Buddhas and the bodies of sentient beings are equal and non-dual. This is called the Single-Action Samadhi (Ekavyuha Samadhi). Know that Suchness (Tathata) is the root of this Samadhi; if a person cultivates it, they will gradually give rise to countless Samadhis.

However, if a person lacks the power of wholesome roots, they may be confused and disturbed by demons, heretics, and spirits. During meditation, these beings may appear in terrifying forms, or as attractive men or women. One should then reflect that all phenomena are mere mind—and those appearances will vanish without causing any harm. Some may manifest as celestial beings or bodhisattvas, or even as the Tathagata himself with full marks of excellence. They might recite mantras (Dharani), preach generosity, moral discipline, patience, diligence, meditation, and wisdom, or speak of equanimity, emptiness, signlessness, wishlessness—of having neither enemies nor relatives, no cause and no effect, that complete emptiness and tranquility is true Nirvana. They may enable a person to recall past lives, know future events, attain clairvoyance and eloquence, and stir worldly desires for fame and gain. They may cause the practitioner to swing between anger and joy, becoming unstable in nature—sometimes loving, sometimes drowsy, sometimes sick, with a lazy mind. Or they may arouse sudden diligence that quickly fades into disbelief, doubt, and worry. They may cause one to abandon superior practices for mixed pursuits, or become entangled in worldly affairs. Such beings may even grant a semblance of Samadhi—these are all false attainments of heretics, not the true Samadhi.

They may cause a person to remain in absorption for one, two, three, or up to seven days, experiencing naturally fragrant and delicious food, physical and mental ease, freedom from hunger and thirst—making the practitioner attached. They may cause irregular eating habits—sometimes much, sometimes little—and change one's complexion. Therefore, the practitioner should constantly observe with wisdom, not allowing the mind to fall into heretical traps. Hold diligently to right mindfulness, neither grasping nor clinging, and thus distance yourself from all these karmic obstacles.

Know that all Samadhis of heretics are inseparable from views, cravings, and the pride of self, for they cling to worldly fame and respect. The Samadhi of Suchness, however, does not abide in the mark of grasping or attainment, and even after emerging, there is no laziness or arrogance. All afflictions gradually become thin. If ordinary people do not practice this Samadhi, there is no way for them to enter the lineage of the Tathagata. For all worldly meditative states often give rise to attachment, are rooted in self-view, bind one to the three realms, and are shared with heretics. Without the guidance of a good spiritual friend, they lead to heretical views.

Furthermore, those who diligently and single-mindedly cultivate this samadhi will obtain ten benefits in this very life. What are these ten?

First, they will always be protected and remembered by all Buddhas and bodhisattvas throughout the ten directions.

Second, they will not be terrified by demons or evil spirits.

Third, they will not be confused or misled by the ninety-five kinds of non-Buddhist teachings and spirits.

Fourth, they will be freed from the heavy karma of slandering the profound Dharma, and their karmic obstacles will gradually diminish.

Fifth, they will eliminate all doubt and harmful thoughts.

Sixth, their faith in the realm of the Tathagata will grow.

Seventh, they will leave behind worry and regret, and become courageous and unafraid in the cycle of birth and death.

Eighth, their minds will become gentle, they will let go of arrogance, and they will not be disturbed by others.

Ninth, even if they have not yet attained meditative absorption, at all times and in all circumstances, they will reduce their afflictions and no longer delight in worldly things.

Tenth, if they do attain samadhi, they will not be startled by any external sounds or conditions.

Furthermore, if one practices only Calmness, the mind may become sunken or prone to laziness, losing interest in wholesome actions and turning away from great compassion. Therefore, one should also practice Insight.

In practicing Insight, observe that all conditioned things in this world cannot last even for a moment, constantly changing and decaying. All mental states arise and cease from moment to moment—this is suffering. Reflect that thoughts of the past are fleeting like dreams; thoughts of the present are like a flash of lightning; and thoughts of the future arise suddenly like drifting clouds. Also observe that all physical bodies in the world are impure, filled with various kinds of filth, with nothing truly enjoyable.

With this in mind, think: "All beings, from beginningless time, have been influenced by ignorance, causing their minds to arise and cease. They have already experienced great physical and mental suffering. In the present moment, they face countless forms of distress, and the suffering yet to come is immeasurable. Though it is hard to bear and hard to escape, they remain unaware. Beings like these deserve great compassion."

Having contemplated this, one should courageously make a great vow: "May my mind, free from discrimination, dedicate itself to practicing all virtues throughout the ten directions for as long as the future lasts, using countless skillful means to rescue all suffering beings and lead them to the ultimate joy of Nirvana."

By making such a vow, at all times and in all places, one should tirelessly engage in all wholesome deeds according to one's ability, without laziness—except when sitting in focused practice of Calmness. In all other circumstances, one should continually discern what to do and what not to do. Whether walking, standing, lying down, or rising, one should practice both Calmness and Insight together.

That is to say, while aware that all phenomena have no inherent nature, one also recognizes that through causes and conditions, good and evil actions produce corresponding results of pleasure and pain that never fail or disappear. And while aware of these karmic causes and effects, one simultaneously recognizes that their intrinsic nature cannot be grasped.

Practicing Calmness helps counteract ordinary people's attachment to worldly existence and eliminates the timid, fearful views of those who seek only personal liberation. Practicing Insight helps counteract the narrow-mindedness of those who lack great compassion, steering them away from the tendency to neglect wholesome roots.

Therefore, these two methods—Calmness and Insight—support and complete each other; they cannot be separated. If one lacks either, they cannot enter the path to enlightenment.

Furthermore, when beginners first study the Dharma seeking true faith, their minds may be timid and weak. Living in this Saha world, they worry they cannot always encounter the Buddhas, serve them personally, and make offerings. Fearing that their faith may be difficult to perfect, they consider giving up. You should know that the Tathagata provides excellent skillful means to protect and nurture faith. By focusing the mind on mindful Buddha recitation as the cause, one can, according to their aspiration, be reborn in another Buddha-land, constantly see the Buddha, and forever be free from the evil paths. As the sutras say, if a person single-mindedly focuses on Amitabha Buddha in the Western Pure Land of Ultimate Bliss, dedicating the roots of goodness they have cultivated and aspiring to be reborn in that land, they will indeed be reborn there. Because they constantly see the Buddha, they will never regress. If one contemplates that Buddha’s true Suchness Dharmakaya and diligently cultivates this practice, they will ultimately be reborn there, abiding in right mindfulness.

We have now explained the section on "Practicing Faith and Cultivation."

Next, we speak of the section on the benefits of cultivating practice.

Thus have I fully spoken of the secret treasury of all Buddhas within the Mahayana teachings.

If a person wishes to develop true faith in the profound realm of the Tathāgatas, avoid slander, and enter the Great Vehicle path, they should uphold this treatise, reflect on it, and practice it. In doing so, they will ultimately reach the unsurpassed way.

Those who hear this teaching without fear or timidity should know that they will surely continue the Buddha lineage and will be prophesied by all Buddhas.

Even if someone could inspire all beings in a universe as vast as a thousand million worlds to practice the ten virtues, that merit would still be less than the merit of one person who, for just the time of a single meal, directs their mind toward this teaching. The previous merit cannot compare.

Furthermore, if someone receives, upholds, and contemplates this treatise, practicing it for even a single day and night, the merit they gain is immeasurable and beyond description. Even if all Buddhas in the ten directions were to praise that merit for countless eons, they could never exhaust it. Why? Because the qualities of reality itself are inexhaustible, and this person’s merit is similarly boundless.

Those who slander or disbelieve this treatise will experience immense suffering for countless eons. Therefore, beings should reverently trust it, not slander it. To do otherwise deeply harms both oneself and others, cutting off the seeds of the Three Jewels, because all Tathāgatas rely on this teaching to attain nirvāṇa, and all bodhisattvas use it to cultivate and enter Buddha’s wisdom.

Know this: past bodhisattvas relied on this teaching to achieve pure faith; present bodhisattvas rely on it now for pure faith; future bodhisattvas will rely on it for pure faith. Therefore, beings should diligently study and practice it.

The Awakening of Faith in the Mahayana