Treatise on the Hundred Dharmas

Composed by Bodhisattva Vasubandhu

Translated by the Tripitaka Master Xuanzang, by Imperial Command.

Master Deqing of the Ming Dynasty, from Hanshan Temple, Commentary

The Buddha taught the entire collection of scriptures. He simply revealed that the three realms are nothing but mind, and all phenomena are nothing but consciousness. After the Buddha's passing, the bodhisattvas who propagated the Dharma explained the teachings. Based on the principle that all is mind, they established the school of inherent nature. Based on the principle that all is consciousness, they established the school of characteristics. Each set up its own school, even to the point of drawing boundaries as strict as drinking from separate rivers. The two schools of nature and characteristics have been unable to merge, and this is not a recent problem.

Only the great master Asvaghosha, in his *Awakening of Faith*, reconciled characteristics with nature, revealing the differences between delusion and awakening within the one mind. He established two aspects based on the one mind: the aspect of mind as suchness, and the aspect of mind as arising and ceasing. Truly, the quiescent, extinguished one mind does not belong to delusion or awakening; its essence transcends sage and ordinary being. That there appear to be two paths—the sage's and the ordinary being's—is due to the division within the one mind into true and false, deluded and awakened. Therefore, the two aspects are the basis for sage and ordinary being. The suchness aspect is established to reveal the undeluded essence. The arising-and-ceasing aspect is established to reveal the one mind's capacity to follow conditions, becoming defiled or pure.

Thus, we know that all the cultivation, realization, delusion, awakening, causes, and effects of sages and ordinary beings are included within the aspect of arising and ceasing. The later teaching of "holding up a flower," which points to the special transmission outside the scriptures, directly indicates the one mind itself—originally neither deluded nor awakened, not belonging to sage or ordinary being. This is the Zen tradition transmitted by Bodhidharma.

Within the teachings, cultivation is originally expounded based on the one mind. The realization and entry are based on awakening from the aspect of arising and ceasing to reach the aspect of suchness as the ultimate. The ten kinds of suchness spoken of in the Consciousness-Only school are precisely the suchness established in relation to arising and ceasing. Thus, we know that the Consciousness-Only school of characteristics must ultimately be reconciled with the one mind. This is precisely the single path to nirvana spoken of in the *Shurangama Sutra*, which is the ultimate point of both schools.

Practitioners who do not know the source, when discussing the Consciousness-Only school, get caught up in terminology and concepts, not knowing the sage's hidden intent: to have people see through false appearances and return to the one mind. Therefore, now, within the aspect of arising and ceasing, the non-arising-and-ceasing and the arising-and-ceasing combine to form the alaya consciousness, which gives rise to the body, senses, and the world, showing the source of delusion and awakening. Understanding this, and returning to the source where there is no duality, then the wondrous awakening to the one mind is as clear as pointing to one's own palm.

The "Hundred Dharmas of the Yogācāra School" precisely reveals the principle that all phenomena are consciousness-only. It is through the union of the unborn and undying mind with the arising and ceasing mind that the *ālaya-vijñāna* (storehouse consciousness) is formed. This consciousness contains both awakened and unawakened aspects.

The awakened aspect is the One Mind of Suchness (*tathatā*), which is the true cause of Buddhahood inherent in all sentient beings. The unawakened aspect is fundamental ignorance (*avidyā*), which obscures this One Mind and gives rise to the structure of consciousness.

Thus, this consciousness has three parts: 1. The self-witnessing part (*svasaṃvitti-bhāga*) 2. The perceiving part (*darśana-bhāga*) 3. The perceived part (*nimitta-bhāga*)

Some masters propose a fourth part: 4. The witnessing of self-witnessing part (*svasamvedana-bhāga*)

The "witnessing of self-witnessing part" is the unobscured Suchness itself. The "self-witnessing part" is the Buddha-nature within the midst of ignorance—this is called *original enlightenment*. Even though sentient beings are deluded, their inherent Buddha-nature is neither lost nor damaged. Because there exists the self-nature of Suchness that can be realized, it is called "self-witnessing."

Fundamentally, the One Mind of Suchness possesses the meaning of great wisdom and luminous clarity. Now, when it becomes obscured and turns into consciousness, the tranquil and still substance suddenly gives rise to a single thought, obscuring the originally perfect clarity. Then, the originally formless Suchness gives rise to the false appearances of empty space and the four great elements—this is called the *perceived part*. The original light of wisdom transforms into the deluded perceiving faculty—this is called the *perceiving part*.

Thus, we know that all phenomena of the sentient world—all conditioned appearances—are established based on the perceiving and perceived parts of the eight consciousnesses. Hence it is said: "All phenomena are consciousness-only." This is truly the fundamental source of the Yogācāra School.

Now, the Consciousness-Only School speaks of only a hundred dharmas because initially, when Bodhisattva Maitreya cultivated the contemplation of consciousness-only, he saw that the myriad dharmas were vast and extensive, making them difficult for beings of dull faculties to practice. Therefore, from among the myriad dharmas, he selected the most essential six hundred and sixty dharmas and composed the *Yogācāra-bhūmi Śāstra* to elucidate them. This could already be considered simplified.

Later, when Bodhisattva Vasubandhu received the Yogācāra teachings from Maitreya in the Tuṣita Heaven, he further found them too elaborate. Thus, from the six hundred and sixty dharmas, he extracted the key points and condensed them into one hundred dharmas, which already encompass the profound meaning of the Mahāyāna. Therefore, he composed the treatise called *The Hundred Dharmas as the Gate to Understanding*, meaning that by understanding these hundred dharmas, one may enter the gate of the Mahāyāna.

Thus, to understand consciousness-only, one must first clarify these hundred dharmas, because these hundred dharmas are all transformations of the eight consciousnesses. All sentient beings depend on this consciousness for birth and death; all sages of the Three Vehicles depend on this consciousness for cultivation and realization. Collectively, these are called worldly and transcendental dharmas, and they are all included within these hundred dharmas.

However, all sages and ordinary beings cling to them as "self." Therefore, at the beginning of the treatise, it is stated: "As the World-Honored One said: All dharmas are without self." This single word "without" reveals that throughout the forty-nine years the World-Honored One taught the Dharma in this world, his sole purpose was to dismantle the self-view of sages and ordinary beings. Once the view of self is abandoned, the eight consciousnesses lose their names, and the meaning of the One Mind becomes manifest.

From this perspective, what appearance does not return to its nature? Now, these hundred dharmas are collectively called conditioned dharmas, unconditioned dharmas, worldly dharmas, and transcendental dharmas. Among them, ninety-four are worldly conditioned dharmas, and six are transcendental unconditioned dharmas. Thus, the two words "all dharmas" encompass them completely.

Although they are called transcendental, they still have not transcended the notion of self. Therefore, they are all negated with "without." Hence, the author of the treatise highlights the phrase "all dharmas are without self" as the foundational principle of nature and appearance, leaving no surplus dharmas.

The ninety-four conditioned dharmas are as follows: - Eight mind dharmas (*citta-dharma*) - Fifty-one mental factors (*caitta-dharma*) - Eleven form dharmas (*rūpa-dharma*) - Twenty-four conditioned factors disassociated from mind (*citta-viprayukta-saṃskāra-dharma*)

The eight mind dharmas are: 1. Eye consciousness 2. Ear consciousness 3. Nose consciousness 4. Tongue consciousness 5. Body consciousness 6. Mental consciousness (*mano-vijñāna*) 7. The seventh consciousness, *manas*, also called "mind," "the basis of defilement and purity," or commonly "the transmitting consciousness" 8. The eighth consciousness, *ālaya-vijñāna*, also called "the non-perishing consciousness" or "the storehouse consciousness"

These eight consciousnesses are collectively called the *mind kings* (*citta-rāja*). The eighth consciousness is the self-witnessing part, the master of birth and death. The first seven consciousnesses belong to the perceiving part and function as the activities of the mind. Thus, the *Śūraṅgama Sūtra* says: "Originally, one essence of clarity divides into six harmonized unions."

The eight consciousnesses as mind kings are neither good nor evil and do not create karma. What creates good or evil are the mental factors (*caitta*). Thus, the fifty-one mental factors are also called "mind's attendants," like the servants in a household. Even if the master is good, the servants' evil actions may implicate the master.

The *Awakening of Faith* does not distinguish between mind kings and mental factors but vertically explains the arising of the three subtle and six coarse aspects, collectively called the "five aspects of mind" and the "six types of defiled mind." It merely states: "The mind, thoughts, and dharmas are different." Here, "mind" refers to the eight consciousnesses as mind kings, "thoughts" refer to the mental factors, and "dharmas" refer to good and evil objects.

The Yogācāra School, in contrast, horizontally explains the functions of the eight consciousnesses and their mental factors. Thus, they differ.

The fifty-one mental factors are divided into six categories:

The five universal mental factors are the initial stirring of thoughts, whether good or evil. Although there are five factors, they actually converge into a single thought. The eighth consciousness, originally a pure and luminous essence, has no inherent division into good or evil. The first five consciousnesses are the luminous essence of the eighth consciousness, functioning in response to the five sense organs perceiving their objects, all operating in direct perception without distinction of good or evil. The sixth and seventh consciousnesses belong to the perceiving aspect of the eighth consciousness. The seventh consciousness is illusory and false, as the *Lankavatara Sutra* says: "The seventh consciousness does not transmigrate; it is not the cause of birth and death." The sixth consciousness originally functions as discerning wisdom, but in delusion, though it distinguishes well, it relies on conditions and inherently lacks good or evil. Without the five universal factors, not a single thought arises, wisdom-light is complete, and direct perception shines clearly. This is called great stillness, where the six sense faculties function spontaneously and effortlessly.

Yet, within the field of the eighth consciousness, lie the seeds of countless eons of habitual tendencies, both good and evil. Internally stirred and stimulated, thoughts unknowingly arise, like fish in deep waters stirring waves and leaping on their own. This is *attention*, alerting the mind to arise. Whether good or evil, wherever stirring gives rise to thought, there is attention. This is the beginning of the mind's stirring and thought. Since sentient beings have never been free from thought since beginningless time, in Chan practice, observing the huatou and blocking the flow of the sixth consciousness is precisely to prevent attention from arising.

*Contact* draws the mind toward objects. Objects are of two kinds: those arising from internal habituation, transformed by ignorance and conditions into objects, manifesting as present activity; and those perceived through inference, the shadow-like impressions of past sensory experiences. These two kinds of objects, in turn, contact the mind itself, hence called contact. Once these false objects appear, whether agreeable, disagreeable, or neutral, the mind clings to them without letting go. This is called *feeling*. Stirred by the winds of objects, the mind establishes its own realm and assigns names and labels. This is called *perception*. Subtle and unceasing, it drives the mind to create good and evil. This is called *volition*. In truth, only when these five factors are complete do they form the subtlest single thought of good or evil. This is extremely subtle, hence called the "flowing and ceasing" of thought.

The term "universal" means these factors operate in all minds, pervading the three natures (good, evil, and neutral), the eight consciousnesses, the nine stages of meditative absorption, and all times. They are the constant mental factors. Chan practice aims precisely to cut off this single thought. If one departs from this thought, that is the true mind. As the *Awakening of Faith* says: "The state of being free from thought is only realized through direct experience."

The five specific mental factors are precisely the mind that engages in good or evil actions. The previous five universal mental factors, though they may give rise to a single thought of good or evil, are merely thoughts that have not yet been acted upon. If one is willing to cease them in the present moment, then the karmic actions naturally dissolve. However, when it comes to the specific mental factors, one can no longer stop them. The term "specific mental factors" refers to the mind that distinctly engages with specific objects, unlike the universal mental factors. This is the mind that actually creates karma. Based on the previous universal mental factors, it subsequently engages in good or evil actions, encompassing both coarse and subtle aspects.

1. **Desire (Chanda)**: Joyful desire. This refers to the hope and desire to act upon a pleasing object. This is precisely the mind that is determined to act.

2. **Understanding (Adhimokṣa)**: Clear understanding. This refers to being decisive about an object, knowing that it can be acted upon, and being unable to stop.

3. **Mindfulness (Smṛti)**: Clear recollection. This refers to keeping the mind clearly mindful and not forgetting the object that can be acted upon.

4. **Concentration (Samādhi)**: One-pointedness. This refers to focusing the mind single-pointedly on the observed object.

5. **Wisdom (Prajñā)**: Insightful wisdom. This refers to being clear and without doubt about the object being acted upon.

These five factors arise distinctly in relation to specific objects. Without these five, even if there are thoughts of good or evil, one cannot accomplish any action. Moreover, these five factors are not limited to good and evil actions; even for transcendental spiritual practice, these five are necessary to achieve success.

The above describes the mind that initiates karma, while below describes the karma that is created. This karma is nothing other than the two paths of good and evil. The good karma consists of only eleven types, while the evil karma includes the six root afflictions and the twenty secondary afflictions. Therefore, among worldly beings, those who do good are few, while those who do evil are many.

The Eleven Wholesome Qualities. Wholesome refers to faith, shame, remorse, the three roots of non-greed, non-hatred, and non-delusion, diligence, ease, heedfulness, equanimity, and non-harming. These eleven qualities encompass all wholesome actions. Both worldly and transcendent endeavors are founded on faith, so it is listed first. Shame means being ashamed of oneself, thinking, "I have the form of a noble person and understand the teachings; how dare I commit evil?" With this sense of shame, evil actions naturally cease. Remorse means feeling remorse toward others, fearing their criticism and blame, and thus avoiding evil companions and refraining from evil deeds. The sutra says, "Those who possess shame and remorse can be called human." Once faith is established, and shame and remorse are strengthened, wholesome qualities naturally arise. Greed, hatred, and delusion are the fundamental afflictions, also called the three poisons. If one who practices goodness does not sever these three, how can they be called good? Therefore, they must be eliminated. Without these three poisons, they become the three wholesome roots. Diligence means energetic effort. Once the three poisons are severed and the mind becomes purely wholesome, one must apply diligent and courageous effort to increase wholesome actions. This counters the ailment of laziness. In the world, there are genuinely good people who lack the power of diligence, remaining soft and complacent, and thus achieve nothing in their entire lives. Ease means being free from the heaviness and confusion of the three poisons, like being relieved of a heavy burden, so that body and mind become light, comfortable, and stable, capable of undertaking wholesome actions. Heedfulness means that indulging in greed, hatred, and delusion without a diligent mind is heedlessness. This heedfulness is the protective and cultivating function of the three roots and diligence. Equanimity means that through the power of diligence, one abandons greed, hatred, and delusion, making the mind balanced, upright, and naturally entering the path. Wherever thoughts are abandoned, that is where one enters. Just as when walking, if one does not let go of the previous step, the next step cannot advance, so it is called equanimity in action. With this equanimity, the mind does not sink into dullness or agitation, thus achieving balance. It is said that equanimity within the aggregate of mental formations refers to the continuous flow of thoughts in the mind, which are the habitual tendencies of the three poisons giving rise to delusions, unconsciously causing the mind to become dull or agitated. Without this equanimity, not only will dullness and agitation manifest, but if one can abandon them thought by thought, then both dullness and agitation are relinquished, naturally making the mind balanced and upright. Initially, effortful abandonment is called "with effort." When abandonment reaches the point where not a single thought arises, it becomes effortless and spontaneous, naturally aligning with the path. Therefore, when I teach people to meditate and practice, I say: when deluded thoughts arise, do not oppose them, do not try to cut them off, and do not follow them. Simply disregard them without paying attention, and the mind will naturally become peaceful. Disregarding is precisely abandoning. Non-harming means having compassion for all beings and not causing them harm or distress. This specifically counteracts hatred. Without hatred, one does not harm others externally and preserves one's wisdom-life internally, making it the highest goodness. Like the Confucian virtue of benevolence, it concludes the system of wholesome qualities.

The six fundamental afflictions are: greed, anger, ignorance, arrogance, doubt, and wrong views. These six afflictions are the root of the two kinds of self-attachment and the root of the two kinds of birth and death. All other secondary afflictions arise from them.

Among them, greed, anger, and ignorance are called the three poisons. They harm the Dharma body and sever the life of wisdom—nothing is more severe than these. Therefore, they are listed first.

Arrogance is self-conceit, doubt is lack of faith, and wrong views are distorted views. These three are the fundamental obstacles on the path: arrogance obstructs the realization of no-self, doubt obstructs genuine faith, and wrong views obstruct correct understanding.

Practitioners of the three vehicles can cut off the three poisons but may still struggle to eliminate these three obstacles. The attachments of non-Buddhist paths often involve even more extreme wrong views. The difficulty in entering the true path of practice largely stems from the influence of these three afflictions.

The Lotus Sutra refers to these as the ten binding afflictions: greed, anger, ignorance, arrogance, and doubt are the five dull binders, while wrong views are further divided into five sharp binders: view of self, extreme views, wrong views, attachment to rites and rituals, and attachment to precepts and ascetic practices.

Because these afflictions can cause sentient beings to drift in the sea of suffering, they are called "binders."

The twenty secondary afflictions are:

**Ten Minor Afflictions:** 1. Anger 2. Resentment 3. Agitation 4. Concealment 5. Deceit 6. Flattery 7. Arrogance 8. Harmfulness 9. Envy 10. Stinginess

**Two Intermediate Afflictions:** 1. Lack of Shame 2. Lack of Embarrassment

**Eight Major Afflictions:** 1. Lack of Faith 2. Laziness 3. Negligence 4. Dullness 5. Restlessness 6. Loss of Right Mindfulness 7. Wrong Knowing 8. Distraction

They are called "secondary" because they arise from the primary afflictions.

The classification into minor, intermediate, and major is based on three criteria: - Whether they arise together with others of the same type - Whether they pervade both defiled natures (unwholesome and obscured neutral) - Whether they occur in all defiled states of mind

Those that meet all three criteria are called major. Those that meet only one are called intermediate. The minor afflictions are intense and arise independently, each acting as a primary disturbance on its own.

The two intermediate afflictions accompany all unwholesome states of mind and can arise together with both minor and major afflictions.

The eight major afflictions—such as dullness, restlessness, and lack of faith—tend to arise together in clusters.

These afflictions stand in direct opposition to wholesome qualities. Their meanings can be understood by contrasting them with virtues, so there is no need for lengthy explanation here. For a detailed study, please refer to the *Treatise on Consciousness-Only*.

The four indeterminate mental factors are: regret, drowsiness, coarse examination, and subtle investigation. The treatise states: "Indeterminate" refers to regret and drowsiness, while coarse examination and subtle investigation are each of two kinds. This means these two pairs each contain both wholesome and unwholesome aspects, so they are not fixed in one nature. They differ from the previous five categories of mental factors, which are definitely present in all eight consciousnesses, all three natures (wholesome, unwholesome, and neutral), at all times, and in all situations. This is the distinction among these mental factors.

Regarding "regret" being indeterminate: For example, when an evil person repents and turns to good, regretting their previous wrong actions—or when an evil person regrets their past misdeeds and ceases to do them—it is not fixed in nature.

"Drowsiness" refers to sleep, which makes the body inactive and the mind extremely dull and obscure. This is neither wholesome nor unwholesome, hence called indeterminate. Even dreaming during sleep is not fixed as wholesome or unwholesome. The treatise says drowsiness can obstruct clear observation. As a mental factor, drowsiness has the function of making body and mind heavy and dull, but it is not definitely wholesome or unwholesome.

"Coarse examination" and "subtle investigation" are the mind's activities when engaging in wholesome or unwholesome actions. When about to act, one inevitably turns inward to examine the mind, verbally deliberating and weighing. The initial rough mental movement is coarse examination; when it becomes more refined, it is subtle investigation. This is what is meant by "coarse and fine verbal thought." Their indeterminacy is illustrated thus: When praising the Buddha or Bodhisattvas, one first examines coarsely, then investigates subtly, only then finding excellent words. Likewise, a cunning litigator also moves from coarse examination to subtle investigation to formulate their schemes. Therefore, these two factors are indeterminate.

The above fifty-one factors are called "mental factors" because they are what the mind possesses. However, the eight consciousnesses as sovereigns do not create karma; it is the mental factors that create karma, because they correspond to the mind and arise simultaneously with it. These mental factors are also called "mental numbers," "mental traces," or "mental pathways." The places where the mind travels are collectively called deluded thoughts. They are also called "guest dust," "defiled mind," or "afflictions." "Affliction" means disturbance; "distress" means confusion. With these mental factors, one's own mind becomes disturbed and confused. Yet originally, in the pure mind, such things do not exist. It is like clear, cold water into which sand and mud are thrown: the soil loses its solidity, the water loses its clarity, and it naturally becomes turbid—this is called the affliction of defilement.

Now, practitioners must specifically cut off these afflictions to engage in true cultivation. The *Shurangama Sutra* says: "It is like clarifying turbid water: the sand and mud settle by themselves, and clear water appears—this is called initially subduing the guest dust of afflictions. Removing the mud so only pure water remains is called forever severing fundamental ignorance." Therefore, even if practitioners attain meditative concentration but have not cut off afflictions, it is merely called "clear water appearing" while the sand and mud lie at the bottom—stir it, and it becomes turbid again. How much more so for those who have not attained meditative concentration yet claim to have realized the Way! For instance, when Ananda was enlightened by the Buddha to the Tathagata's storehouse nature, it became utterly clear to him. Yet when describing his realization, he only said, "The traces of the mind are perfectly clear." Because all along, it had been deluded thoughts at work, completely unknown and unseen; only now did he see these as afflictions, and thus achieved perfect clarity and understanding.

Nowadays, people take deluded thoughts as an enlightened mind—is this not self-deception? Although these mental factors are named in the Characteristics School, the point is to help people see through these deluded appearances, making it easier to wonderfully realize the originally existing true mind. How could it be merely about specializing in counting names and characteristics?

Although the distinctions between the sovereign and the subordinate have been explained above, they all belong to the perceiving aspect of the eight consciousnesses.

The eleven material phenomena are: the five sense faculties—eye, ear, nose, tongue, and body; and the six sense objects—form, sound, smell, taste, touch, and mental objects.

These five sense faculties are the inner body formed when the eight consciousnesses grasp the four great elements—earth, water, fire, and wind. They serve as the faculties upon which consciousness depends.

The five sense objects are also produced from the eight phenomena of the four great elements as both agent and object. They constitute the realm of experience.

The mental objects are the lingering impressions of the external five sense objects. They are transformed by the sixth consciousness, partly belonging to mind and partly to the external realm.

These eleven phenomena all belong to the objective aspect of the eight consciousnesses, because they are all manifestations of consciousness-only.

Question: These five sense faculties constitute the inner body of sentient beings. It is said that they are formed by gathering the four great elements. What does this mean?

The answer is: The *Śūraṅgama Sūtra* states, "Delusion gives rise to emptiness; based on emptiness, worlds are established. Settled thoughts form lands and territories; perception becomes sentient beings." This means that due to the delusion of the One Mind, it transforms into the Ālaya consciousness. The originally luminous true emptiness then turns into inert emptiness. Within this inert emptiness, ignorance solidifies into the four great elements of illusory form. Thus, it is said, "Based on emptiness, worlds are established," meaning lands and territories are formed by the settling and solidifying of deluded thoughts. Because of these four great illusory elements, the inherent light of wisdom transforms into deluded perception, taking those illusory forms as the objects of perception. Over time, this deluded perception grasps a small portion of the four great elements as "self," and the deluded perception relies on these four great elements to form the body. Thus, the four great elements are originally without awareness; it is due to the grasping of deluded perception that they appear to have awareness. The true mind is boundless, but now it is confined by ignorance, sinking into the four great elements to become the mind. This is what is meant by "form mixed with deluded thoughts, thoughts and appearances forming the body." Hence, it is said, "Perception becomes sentient beings," referring to sentient beings composed of the five aggregates. Therefore, the internal five sense faculties and the external six sense objects all belong to the perceived aspect of the eight consciousnesses. Thus, in meditation practice, one must first detach inwardly from body and mind and outwardly abandon the world—this is precisely to dissolve these two aspects of perceiver and perceived, focusing solely on investigating the fundamental ignorance within the eight consciousnesses. If body, mind, and the world are not dissolved, they remain obstacles to birth and death. As for the distinction between the two attachments of self and dharmas: attachment to the body is the attachment to self, while attachment to sense faculties and objects is the attachment to dharmas. Practitioners of the Two Vehicles only break the view of the body, thereby transcending the cycle of birth and death with distinctions. The attachment to dharmas, however, is gradually overcome from the initial stage of faith, through the three virtuous stages, until the first bhūmi. How could this be easily achieved?

Twenty-four types of "non-concomitant" factors refer to the specific states or positions within form and mind. They are provisional designations—like "acquisition"—established based on particular aspects or stages of the three preceding categories (mind, mental factors, and form). They are called "non-concomitant" because they are not identical to mind, mental factors, or form, and do not correspond with the mind-king. Since they cannot perform good or evil actions, they are not mental factors. They are merely distinctions of states conceived by consciousness-only theory. Because they are objects of self-attachment, they are also included among conditioned phenomena. Their meanings have multiple interpretations, but these are not urgent matters, so there is no need to list them one by one, lest they hinder proper practice.

These ninety-four types are called "conditioned phenomena." They are the elements of birth and death for sentient beings, falsely grasped by deluded consciousness. Because they involve creation and activity, they are called "conditioned." They are also known as "worldly phenomena."

The six "unconditioned phenomena" that follow are the phenomena of liberation from the world.

There are six types of unconditioned dharmas: 1. Space unconditioned 2. Cessation through discernment unconditioned 3. Cessation not through discernment unconditioned 4. Immovable unconditioned 5. Cessation of perception and feeling unconditioned 6. Suchness unconditioned

These six dharmas are distinguished from conditioned dharmas, hence they are called "unconditioned." Although they are considered supramundane dharmas, they are also recognized in the Lesser Vehicle. For instance, the "immovable" refers to the third fruit of non-returner, and the "cessation of perception and feeling" refers to the attainment of cessation.

**Space unconditioned** derives its name from an analogy. It means that the nature of unconditioned dharmas is like space—without any creation or activity. The following five unconditioned dharmas are also explained using this analogy. However, the analogy of space has different interpretations depending on the context. For example, the *Avataṃsaka Sūtra* states: "If one wishes to understand the realm of the Buddha, one should purify the mind like space, free from delusions and attachments, so that the mind’s direction is unobstructed." It also says: "The pure Dharma-body is like space." This directly points to the emptiness of the Dharma-realm, which is described in the *Awakening of Faith* as "the mirror of true emptiness." Because its essence is free from delusion and defilement, it is like space. This refers to the true emptiness of the Dharma-nature in the Great Vehicle, which is actually another name for the One Mind. In this context, the meaning of space applies to both the Greater and Lesser Vehicles, but here it specifically refers to its empty, unobstructed, and uncreated nature, serving as an analogy for the true principle of the five unconditioned dharmas below.

**Cessation through discernment unconditioned** means "discernment" refers to discrimination, and "cessation" refers to extinction. Through the wisdom free from afflictions, one cuts off all obstacles and defilements, revealing the true principle, hence this name. In the provisional teachings, bodhisattvas partially realize this through gradual cultivation, while śrāvakas and pratyekabuddhas attain the emptiness of nirvāṇa through this cessation. Thus, it is said that "realizing cessation is realizing the unconditioned," which truly applies to the two vehicles.

**Cessation not through discernment unconditioned** means it is not attained through the power of discernment but due to the absence of conditions. In the true teachings, bodhisattvas contemplate the nature of all dharmas as originally quiescent and extinguished, hence this name.

**Immovable unconditioned** refers to the fourth dhyāna, which transcends the first three concentrations and is free from the three calamities. Without the disturbances of joy and bliss, the body and mind remain unmoving, hence the name "immovable." This corresponds to the concentration of the five non-returners.

**Cessation of perception and feeling unconditioned** refers to the state where perception and feeling cease in the sphere of nothingness, hence the name. This includes the attainment of cessation. Both this and the immovable unconditioned belong to the two vehicles.

**Suchness unconditioned** means the principle is free from inversion and falsehood—neither false nor changing—hence the name "suchness." It is far removed from dependent and imagined natures. This is precisely the ten kinds of suchness realized in the Consciousness-Only school. According to the *Awakening of Faith*, it is the original enlightenment within the eighth consciousness and the suchness gate, which is contrasted with the arising-and-ceasing suchness. Since it does not fully encompass the One Mind, it is the ultimate principle in the characteristics school.

The above hundred dharmas answer the question, "What are all dharmas?" The following section answers, "What is non-self?"

The teaching of "no-self" can be summarized in two aspects: first, the no-self of the person, and second, the no-self of phenomena. These two aspects of no-self directly reveal the source of the one mind.

The attachments to self and phenomena can be coarse or subtle. The coarse attachments are called the conceptual attachments to self and phenomena, while the subtle ones are called the innate attachments to self and phenomena. These two kinds of attachments persist from ordinary beings, non-Buddhists, and the two vehicles, through the three virtuous stages and the ten holy stages, all the way up to the stage of equal enlightenment, where they are finally completely eradicated. By breaking these two attachments, one realizes the one mind, and this is called Buddhahood.

Now, these two aspects of no-self encompass both the coarse and subtle attachments. The term "person" refers to sentient beings who repeatedly give rise to afflictions and create karma—this is called "the taker." The future five realms of rebirth are called "the taken." This is spoken in reference to ordinary beings who cling to the conceptual self composed of the five aggregates, and non-Buddhists who cling to an eternal soul, thereby experiencing the suffering of cyclic birth and death. In reality, the two vehicles cling to the aggregates as either identical to or separate from the self, as well as to a nirvanic self. Even bodhisattvas on the bodhisattva grounds who have not yet eliminated the storehouse consciousness, and those below the seventh ground, have not yet abandoned the innate attachment to self, thereby experiencing the subtle suffering of transformative birth and death. In this discussion, only the conceptual self of ordinary beings is mentioned, not that of the sages, as this is a provisional teaching from the perspective of the characteristics school. In truth, the Buddha's intention is to use the authority of the sacred teachings to completely refute all such attachments, thereby exhausting the meaning of the Great Vehicle.

The no-self of phenomena refers to the phenomena that are clung to as "mine." The ordinary being's attachment to phenomena includes the body, mind, world, the six sense objects, and the dependent retribution. Non-Buddhists cling to an imagined nirvana. The two vehicles cling to a partial emptiness nirvana. Bodhisattvas cling to the realization of suchness. As the treatise says, "When a slight object is established before oneself and considered to be the nature of consciousness-only, because there is something attained, one does not truly abide in consciousness-only." Because there is something to be realized, this is a subtle attachment to phenomena. As it is said, "Maintaining a sense of self and being aware of a self are both called obstructions." Thus, even an eighth-ground bodhisattva who has realized the equality of suchness still gives rise to greed and attachment—this is called subtle attachment to phenomena. As long as this attachment is not emptied, one has not exhausted the ripening of karma and still belongs to cause and effect. Only after the vajra-like path, when the ripening of karma is emptied, does one enter the ocean of fruition. As the *Awakening of Faith* states, "When the bodhisattva grounds are exhausted, the initial arising of the enlightened mind has no initial sign. Because subtle thoughts are far removed, one sees the nature of mind. This is called ultimate enlightenment."

Thus, according to these hundred dharmas, the first ninety-four pertain to the two kinds of self—person and phenomena—that ordinary beings cling to. The six unconditioned dharmas pertain to the two kinds of self that the two vehicles and bodhisattvas cling to. Although they have realized suchness, it still belongs to the duality of delusion and enlightenment and is ultimately included within the realm of birth and extinction. Therefore, only when the feelings of birth and extinction are forgotten, and sage and ordinary are not established, is the source of the one mind fully exhausted. Thus, all are negated. This is indeed the ultimate principle of returning characteristics to nature.

Alas, learners today merely discriminate names and characteristics without comprehending the principle that characteristics are none other than nature, returning to the source. Consequently, the sacred teachings remain unclear. For those who aspire to practice meditation and wish to find the correct path of cultivation, how can they not approach this with reverence?

Treatise on the Hundred Dharmas(End)