Exegesis of the Mahāyāna (釋摩訶衍論)

Shi Moheyan Lun, Volume 6

Composed by Bodhisattva Nagarjuna

Translated by the Tripitaka Master Fotitamo of the Later Qin Dynasty, by Imperial Command.

From the beginning, the pure and impure aspects of all phenomena have been mutually influencing and arising, in an unbroken continuity—this concludes the analysis of that principle. From this point onward, the three great meanings found within the aspect of arising-and-ceasing will be clearly explained.

Furthermore, as for the essential nature of Suchness itself: it is neither increased nor decreased in ordinary people, Listeners (Śrāvakas), Solitary Realizers (Pratyekabuddhas), Bodhisattvas, or Buddhas. It is not born from the past nor does it cease in the future; it is ultimately eternal and unchanging. From the very beginning, it inherently and fully possesses all qualities. This means: because the essence itself has great wisdom and illumination, because it illuminates the entire Dharma realm, because it has true awareness and knowledge, because its nature is pure mind, because it possesses eternity, bliss, self, and purity, and because it is cool, unchanging, and free. It is endowed with such boundless, inseparable, non-different, and inconceivable Buddha-dharmas, beyond the sands of the Ganges, and is fully complete without any deficiency. Therefore, it is called the Tathāgata-garbha (the Womb of the Thus-Come One), and also the Tathāgata's Dharma-body.

**Question:** Earlier, it was said that the essence of Suchness is equal, beyond all characteristics. Why then is it said that this essence has such various qualities?

**Answer:** Although it truly possesses these various qualities, there are no distinct marks of differentiation. They are all of a single flavor, identical with one Suchness alone. What does this mean? Because there is no discrimination and it is free from the marks of discrimination, it is non-dual. On what basis, then, can distinctions be spoken of? They are pointed to based on the marks of arising and ceasing from karmic consciousness. How is this indicated? Because all dharmas are originally mind-only, and there is truly no thought. However, due to a deluded mind arising from ignorance, thoughts arise and perceive various realms; therefore, ignorance is spoken of. When the mind's nature does not arise, that is the meaning of great wisdom and illumination. If the mind gives rise to views, there is a mark of not seeing. When the mind's nature is free from views, that is the meaning of universally illuminating the Dharma realm. If the mind is agitated, it is not true awareness and knowledge; it has no self-nature, is not eternal, not blissful, not self, not pure. It becomes hot, troubled, decaying, and changeable, and is not free. It even possesses countless defiled characteristics, like dust grains. In contrast to this, when the mind's nature is unmoving, it manifests countless pure qualities and marks, more numerous than the sands of the Ganges. If the mind arises and further sees a dharma that can be thought of, then there is deficiency. These countless qualities of pure dharmas are precisely the one mind; there is nothing further to think. Therefore, it is complete and called the Dharma-body, the Tathāgata-garbha.

Furthermore, as for the *function* of Suchness: this refers to how the Buddhas and Tathāgatas, originally as beings on the causal ground, aroused great compassion and practiced all Pāramitās (perfections), gathered and transformed beings, and made great vows, wishing to liberate all beings equally. They did not limit themselves by eons, nor by the future, because they took all beings as if they were themselves. Yet, they did not grasp the mark of beings. What is the meaning of this? It means they truly know that all beings and themselves are equal in Suchness, without any difference. Because they possess this great skillful wisdom, they eliminate ignorance, see the original Dharma-body, and naturally produce inconceivable functions in various ways. These functions are equal to Suchness and pervade all places, yet there is no mark of a function that can be obtained. Why? Because the Buddhas and Tathāgatas are only the Dharma-body, the body of wisdom, the ultimate truth. They have no worldly truth realms and are free from fabrication. They simply follow beings' seeing and hearing to bring benefit, and that is why it is called "function." This function is of two kinds. What are the two?

1. **The Response Body (Nirmāṇakāya):** This is seen by the consciousness that discriminates objects. It is the body seen in the minds of ordinary people and the Two Vehicles. Because they do not know it is manifested by the transforming consciousness, they see it as coming from outside and grasp its form as limited and partial, unable to fully understand it.

2. **The Reward Body (Sambhogakāya):** This is based on karmic consciousness. It refers to the body seen in the minds of Bodhisattvas, from the first arousal of the mind (beginning of the Bodhisattva path) up to the ultimate stage of the Bodhisattva path. This body has infinite forms, each form has infinite marks, and each mark has infinite excellent qualities. The land it dwells in also has infinite kinds of adornments. Whatever it manifests is boundless and inexhaustible, free from the marks of limitation and partiality. According to what is appropriate, it constantly abides, is not destroyed, and is not lost. These qualities are all accomplished by the perfection of the Pāramitās, the taintless actions, and inconceivable conditioning. It is fully endowed with countless blissful marks, so it is called the Reward Body.

Furthermore, what ordinary people see are coarse forms. According to their station within the six paths, each sees it differently. These are various, different types, not marks of bliss, and are therefore called the Response Body.

Moreover, what the Bodhisattva who has just aroused the mind sees is a partial vision, due to deep faith in the Dharma of Suchness. They know that the colors, forms, and adornments of that body are without coming or going, free from limitations, and only appear based on the mind, not separate from Suchness. However, this Bodhisattva still has discrimination, because they have not yet entered the stage of the Dharma-body. Once they attain the pure mind, what they see becomes more subtle, and the function becomes more excellent. This continues until the end of the Bodhisattva path, when they see it perfectly. If they depart from karmic consciousness, then there is no mark of seeing, because the Dharma-body of the Buddhas has no mutual perception of forms or colors between one another.

**Question:** If the Dharma-body of the Buddhas is free from form and color, how can it manifest form and color?

**Answer:** This very Dharma-body is the substance of form, so it can manifest form. This means that from the very beginning, form and mind are not two. Because the nature of form is identical with wisdom, although the substance of form is formless, it is called the "wisdom body." Because the nature of wisdom is identical with form, it is called the "Dharma-body." The forms it manifests throughout all places are without limitation. According to the mind, it can reveal the worlds of the ten directions. The countless Bodhisattvas, countless Reward Bodies, countless adornments, each distinct and different—all are without limitation yet do not obstruct each other. This cannot be known by intellectual discrimination of the mind and consciousness, because it is the meaning of the free and sovereign function of Suchness.

Treatise says: Within this very text, there are three gateways. What are the three? First, the gateway of great meaning revealing the essence itself; second, the gateway of great meaning revealing the characteristics itself; third, the gateway of great meaning revealing the function itself. Within the first great meaning, there are two gateways. What are the two? First, the gateway of equality among five types of persons; second, the gateway of non-transformation through time. These are the two. Within the middle great meaning, there are three gateways. What are the three? First, the gateway of complete and perfect merits; second, the gateway of questions and answers resolving doubts; third, the gateway of separate explanations and extensive discourses. These are the three. Within the last great meaning, there are six gateways. What are the six? First, the gateway of the inexhaustible original vow; second, the gateway of freedom from characteristics and non-attachment; third, the gateway of equality between subject and object; fourth, the gateway of responding to manifestations without characteristics; fifth, the gateway of coarse and subtle appearances according to perception; sixth, the gateway of questions and answers resolving doubts. These are the six. Now I shall explain them, discoursing broadly and clearly in their proper order. The wise and intelligent should examine and choose with care.

Furthermore, when it says "the essence and characteristics of Suchness itself," this is the general designation of the two meanings of essence and characteristics. From here onward, I shall explain and discourse separately. First, I shall speak of the greatness of essence. What is called the gateway of equality among five types of persons? It means that the essence of Suchness pervades all five types of persons, being perfectly equal and without any distinction. What are the five types of nominal persons? First, ordinary beings; second, Hearers; third, Pratyekabuddhas; fourth, Bodhisattvas; fifth, Tathagatas. These are the five. Though these five names refer to five types of persons, Suchness itself is only one. Why is this so? The essence of Suchness has no increase or decrease, no largeness or smallness, no existence or non-existence, no middle or edges, no coming or going. From the very beginning, it has been one, perfect by itself—same with itself, same in its sameness. It abandons all difference and lets go of all distinction, because it is only One Truth. Therefore, in the scripture *The One Mark of Suchness in All Phenomena Samadhi Sutra*, it is said thus: "Just as a vajra (diamond) takes on the forms of the five realms of sentient beings, so too are the five types of persons equal. Among all persons, there is no increase or decrease." As in the original text: "All ordinary beings, Hearers, Pratyekabuddhas, Bodhisattvas, and Buddhas have no increase or decrease."

What is called the gateway of non-transformation through time? It means that the essence of Suchness is naturally eternal, firmly abiding, and determined not to change. It is unmoved by the three periods of time and untransformed by the four marks of arising, abiding, changing, and ceasing. It is quiescent again and again, true again and again. As in the original text: "It is not born from the previous boundary, nor does it cease in the later boundary; it is ultimately constant and eternal."

Now that we have explained the great meaning of revealing intrinsic essence, next we explain the great meaning of revealing intrinsic characteristics. What does the gate of complete merits look like? It means that in the true essence, all merits are fully present without any deficiency. What are these merits? They are the six aspects of intrinsic nature. What are the six?

First, the meaning of great wisdom and radiant light. The originally awakened prajñā wisdom can eliminate the darkness of ignorance. In the scriptures, this is called the nature of vast, complete, and supreme prajñā wisdom's radiant light.

Second, the meaning of illuminating the entire dharma realm. The originally awakened prajñā wisdom penetrates to the very source of the single dharma realm. In the scriptures, this is called the natural nature of thoroughly penetrating and understanding the treasury of the single dharma realm.

Third, the meaning of true and real knowing. The originally awakened prajñā wisdom is free from false and deceptive understanding. In the scriptures, this is called the nature of being free from deluded thinking and definitively knowing ultimate reality.

Fourth, the meaning of the intrinsically pure mind. The originally awakened prajñā wisdom possesses countless merits naturally and inherently, not gained from external forces. It is far removed from the defilements of the world and aligns with the central truth. In the scriptures, this is called the nature of being originally clear and radiant, free from extremes and remaining in the middle.

Fifth, the meaning of permanence, bliss, self, and purity. The original and the activated awakenings have, from beginningless time, been free from the four obstructions and perfectly complete with four kinds of natural virtues. In the scriptures, this is called the naturally virtuous nature of the Thus-Gone One's perfect enlightenment, free from illusion and transcending artificial practice.

Sixth, the meaning of coolness, immutability, and freedom. The two kinds of original awakening are like a clear mirror that reflects both the south and north aspects, adapting to conditions whether favorable or adverse. In the scriptures, this is called the nature of perfectly possessing the unobstructed dhāraṇī that accords with both favorable and adverse conditions and pervades everywhere.

These are called the six.

As stated in the source text: "From the very beginning, intrinsic nature alone spontaneously fulfills all merits." Specifically, the intrinsic essence possesses the meaning of great wisdom and radiant light, the meaning of illuminating the entire dharma realm, the meaning of true and real knowing, the meaning of the intrinsically pure mind, the meaning of permanence, bliss, self, and purity, and the meaning of coolness, immutability, and freedom.

The scripture "Vast and Complete Intrinsic Nature's Original Virtues" states that the original number of names for intrinsic merits is seventeen. This is because among the first two, each opens into two kinds; among the next two, each opens into three kinds; and among the last two, according to their order, they open into four and three kinds respectively.

Furthermore, the scripture "Pure Mind Ground, the Stainless Dhāraṇī" states that the original number of names for intrinsic merits is twenty-five, because in the last one, eleven kinds are opened.

What are the differences among these three sets of numbers? In the great treatise by Bodhisattva Aśvaghoṣa, the original number of names is set as six, in order to show that a concise name contains vast meaning and serves as a comprehensive summary. Therefore, the scattered details are gathered and consolidated into six.

Moreover, since the different source texts present their own comprehensive summaries, and since having too many names can confuse people about the true meaning, for these reasons, the total is established as six.

What are the seventeen names? First, great wisdom; second, great radiance; third, pervading the single dharma realm; fourth, illuminating the single dharma realm; fifth, truth; sixth, awareness; seventh, knowing; eighth, intrinsic nature; ninth, purity; tenth, mind; eleventh, permanence; twelfth, bliss; thirteenth, self; fourteenth, purity; fifteenth, non-change; sixteenth, change; seventeenth, freedom. These are called the seventeen.

What are the twenty-five names? As mentioned before, within the not-change aspect, eight kinds are opened, and within the change aspect, two kinds are opened. What are the two changes? First, upward transformation and flow; second, downward transformation and flow. What are the eight not-changes? They are clearly explained in the Middle Way Treatise.

Having explained the division of countable merits, we now speak of the division of uncountable, limitless merits. In the essence of primal awakening, the inherent merits are boundless and immeasurable—beyond words, beyond thought. Why, then, do we stop at a finite number in this section? Though these inherent merits are without limit, they do not exceed three categories, so we cite them as a basis. This is like the text saying, "Inherently endowed with merits beyond the sands of the Ganges."

Are these countless, boundless merits each with their own separate substance? No—they are but one mind, with no separate dharma-substance. This one mind never departs from itself. Why? Though the mind is one, it has two kinds of sovereign, unimpeded functions. What are the two? First, the self is not apart from that sovereign, unimpeded function. Second, that is not apart from the self's sovereign, unimpeded function. These are the two. This is like the text saying, "Not separate."

Such inherent virtues, from beginningless time, have always been wondrous existence—not something to be removed. Why? Because intrinsic nature is intrinsic nature, not other—it is one with itself. This is like the text saying, "Not cut off."

All these merits are solely the work of the one self, reaching its single culmination. Something other than the self cannot create this oneness. Why? Because there is but one dharma-realm. This is like the text saying, "Not different."

Such profound truth is beyond the mental deliberation of all bodhisattvas, all two-vehicle practitioners, and all ordinary beings—beyond verbal measure, transcended again and again, distant beyond distance. This is like the text saying, "Inconceivable." These three types of beings are not its realm. Whose speech or thought could encompass it? Only the Great Awakened One embodies it as his own principle. This is like the text saying, "The dharma of the Buddha."

These boundless inherent virtues—from the state of full binding to the pinnacle of unsurpassed great awakening—are fully complete, lacking nothing. Why? Because these virtues, from beginningless time, are naturally present; they are not established through dependent conditions. This is like the text saying, "Until fully complete, with nothing lacking." This is called the Tathāgatagarbha, and also called the Tathāgata's Dharma-body.