In Praise of Dharmadhatu/Part 3

Thus, from the above, it should be clear that Rangjung Dorje’s view neither corresponds to shentong as understood by masters of the Jonang tradition (be they Dölpopa, Taranatha, or others) nor to Jamgön Kongtrul Lodrö Tayé’s presentation. Whether the Karmapa’s view matches one or several of the other categories in terms of rangtong and shentong listed above could only be decided after a detailed study of the positions of the masters who propound them or to whom they are ascribed. However, in a sense, this is a moot The Third Karmapa and His Commentary on the Dharmadhatustava 193 point, since such comparisons could always only be made by way of terms, categories, and distinctions that Rangjung Dorje himself never used, since he does not speak about rangtong and shentong, let alone explain their differences, whether or how they exclude each other, and which one—if either—is superior. So, rather than trying to find the “right” label to put onto the Third Karmapa’s view, it seems more beneficial to understand the full depth of his own distinct approach of persistently pointing out the essential points of the Buddha’s teachings in both the Yogacara and Madhyamaka systems. Finally, it should be noted that there are many—also contemporary—socalled shentongpas who emphasize that there is not only no contradiction between what the views of rangtong and shentong refer to, but that they in fact supplement each other and, ultimately, are one in terms of the definitive meaning. For example, like some others, Sakya Chogden says that the view of rangtong is the best for cutting through all reference points, while the view of shentong is more helpful for describing meditative experience and realization.

557 But he also summarizes the need for both approaches as follows: If there were not these texts of what Asa?ga maintains— The dharma system of the alaya and the presentation of the three emptinesses—

Through what could you explain the ground of purification, the means for purification,

And the presentation of “outer,” “inner,” and “other” in the texts of the great mode of being?558

If there were not the way in which nondual wisdom is empty of a nature,

As elucidated by the texts of Prasa?gikas and Svatantrikas, What would relinquish our clinging to the reality of profound luminous wisdom

And our conceptions of being attached to magnificent deities?559

On Rangjung Dorje’s Commentary on the Dharmadhatustava

Among all available commentaries on the Dharmadhatustava, the Third Karmapa’s is both the earliest and the longest, composed in either 1326 or 1327. Until the recent appearance of a single dbu med manuscript (fifty-two folios with eight lines each), the text had been considered lost at least since the Tibetan exodus in 1959. The title of Rangjung Dorje’s commentary—An Explanation of In Praise of Madhyamaka-Dharmadhatu560—already indicates that he obviously considers Nagarjuna’s text to be a Madhyamaka work, not fundamentally different from what the latter says in his well-known collection of reasoning and elsewhere. Indeed then, considerable parts of the commentary are devoted to showing that the Dharmadhatustava does not conflict with Nagarjuna’s classical Madhyamaka works. Moreover, Rangjung Dorje freely uses typical terminologies from both the Indian Madhyamaka and Yogacara traditions, such as the frameworks of the two realities, the three natures, the eight consciousnesses, the four wisdoms, and the two/three kayas; the middle and extremes; false imagination; tathagatagarbha; natural luminosity; and the fundamental change of state. Through both this and extensively quoting mainly Nagarjuna, Maitreya, Asa?ga, and Candrakirti, these two traditions are shown to perfectly accord in the essential points. Thus, the Karmapa’s commentary often offers original interpretations and also elaborates on a number of supplementary topics, though it does not explicitly explain every single line of the Dharmadhatustava.

To give a brief overview of the text, its basic layout consists of the three phases of the dharmadhatu:

(1) being impure, called “sentient being” (verses 2–15; fols. 1–12b)

(2) being in the process of the elimination of its stains, called “bodhisattva on the path” (verses 16–87; fols. 12b–42a)

(3) being utterly pure, called “buddhahood” (verses 88–101; fols. 42a–52a).

According to the commentary, the first verse of the Dharmadhatustava introduces these three phases.

(1) As for the first phase, elaborating on verse 2, Rangjung Dorje gives an extensive presentation of the two realities in the context of Madhyamaka ground, path, and fruition. Drawing on a great number of sources from both the Yogacara and Madhyamaka traditions, he demonstrates that these two systems are complementary and share the same essential points. He ends this topic by saying that Nagarjuna’s collection of reasoning negates the clinging to characteristics, but definitely not the teachings on the way of being of the Buddha and the dharma, wisdom, great compassion, or enlightened activity. The main part of describing the dharmadhatu in its impure phase of being obscured by adventitious stains consists of the Dharmadhatustava’s first six examples of butter in milk, a lamp within a vase, an encrusted gem, gold in its ore, rice in its husk, and the banana tree (verses 3–15). The commentary’s detailed explanation of these examples emphasizes that the root of being mistaken is just the stainless dharmadhatu being unaware of itself, while there are not the slightest adventitious stains other than that, let alone any that are really existent. The dharmadhatu itself is the Tathagata heart, which does not just refer to mere emptiness. Rather, it is the twofold wisdom of a Buddha that The Third Karmapa and His Commentary on the Dharmadhatustava 195 knows both how things truly are and the infinite variety of how they appear. This nonconceptual wisdom is obtained through becoming pure of adventitious stains, which are the four characteristics of conceptualizing the factors to be relinquished, the remedies, suchness, and the fruition, as taught in the Avikalpapravesadhara?i. It is explained how the dharmadhatu is endowed with the four paramitas of purity, self, bliss, and permanence and how these differ from the same set of four as the mistaken notions of ordinary beings. Finally, each of the six examples is matched with certain kinds of wisdom and obscurations, respectively.

(2) As for the second phase of the dharmadhatu (“bodhisattva on the path”), the commentary explains how the notions of cause and result are to be understood with respect to the dharmadhatu and the dharmakaya—there is nothing to be newly attained and nothing to be removed. With the adventitious stains—the eight consciousnesses—being mere illusions, once they are seen through, mind’s nature becomes aware of what it has always been (verses 16–19). Purification on the path only happens on the level of the factors to be relinquished and their remedies (primarily mind realizing emptiness) interacting in a mutually dependent way, but the dharmadhatu is empty of both and never affected by either. Once they both subside, the dharmadhatu simply displays its natural luminosity, similar to murky water becoming clear on its own when not stirred. In this way, it is not empty of its own wisdom-nature, which however is completely free from being empty, not empty, both, or neither (20–29). In other words, from among the three natures, the imaginary nature is in fact nonexistent, while the other-dependent nature appears like a dream but does not really exist the way it appears. Thus, the factors to be relinquished and their remedies (both consisting of the imaginary and the other-dependent natures) are just appearances as mere imaginations. They are unreal, not arising from themselves, something other, both, or without a cause. They are just dependent origination, and this is precisely what is expressed as emptiness. Through relinquishing the various kinds of clinging to extremes, one enters the middle, which is taught in both the Madhyantavibhaga and the Mulamadhyamakakarika. Ultimate reality is this unity of appearance and emptiness, which is changeless and unmistaken. Thus, it is taught to be the perfect nature. In brief, the very same dharmadhatu is called “sentient being” when associated with obscurations, while it is referred to as “Buddha” once it is without obscurations (30–37).

The actual practice on the path consists of the two phases of meditative equipoise and subsequent attainment. The first is the nonconceptual samadhi of superior insight, being immersed in the suchness of the dharmadhatu, also expressed as Prajñaparamita and Mahamudra. During the time of subsequent attainment, bodhisattvas keep meditating with mindfulness by scrutinizing whatever appears to their senses and their minds. When sense perception, mental direct perception, and self-awareness are embraced by the correct samadhi, they all become yogic direct cognition, which is dharmadhatu wisdom’s own nature. All phenomena—whether they seem to be outside or inside—are realized to be just mind’s self-lucid appearances, which lack arising and ceasing, thus gaining certainty that they are nothing but the dharmadhatu. This section on how the nature of the mind is found within dualistic consciousnesses includes a detailed discussion of the mental consciousness, the afflicted mind, the immediate mind, and “stainless mentation” as well as their interrelations (38–45).

In brief, the difference between sa?sara and nirva?a is whether the nature of mind is realized through prajña or not (46–50). The appearance of the three jewels—which in itself is the natural outflow of the dharmadhatu—is the supporting condition for such realization. Through seeing the kayas of Buddhas, hearing the dharmas of the mahayana, smelling the scent of ethics, tasting the pleasure of the dharma, and touching upon the tangible object of samadhi, finely analyzing prajña examines all phenomena. This means to become increasingly familiar with and rest in the immediate experience of one’s own awareness-wisdom, thus proceeding through the paths and bhumis. In this way, the dharmadhatu is also the cause for everything on the path, including the enlightened activity that this path’s final fruition—buddhahood— manifests at its very end (51–61). The fundamental manner of adopting and rejecting on the path is to extract wisdom from the blend of obscurations and wisdom, while leaving behind the former. This is accomplished by seeing through these adventitious obscurations by realizing twofold identitylessness as the remedy for sa?sara. The remedy for abiding in some kind of personal nirva?a is to realize the nonduality of sa?sara and nirva?a.

This means to realize the dharmakaya, which is the nonabiding nirva?a that consists of the four paramitas of genuine purity, genuine self, genuine bliss, and genuine permanence (62–65).

As the remedies for obscurations, the ten paramitas are the dharmas that make the dharmadhatu’s luminosity shine forth, just like the qualities of a gem manifesting through removing its covering. The main mental driving force for practicing these paramitas is bodhicitta as the dharmakaya’s primary cause or seed, which needs to be cultivated through the path. Due to that, it seems as if the dharmadhatu unfolds, just like the waxing moon, but this only appears that way by virtue of the obscurations gradually dissolving (66–76). The stages of this process are the paths of accumulation and preparation, as well as the ten bhumis. Here, “nonconceptual wisdom” is used as the conventional term for the unfolding of the dharmakaya and “illusionlike wisdom” as the expression for the unfolding of the rupakayas (77–87).

The Third Karmapa and His Commentary on the Dharmadhatustava 197 (3) The third phase of the dharmadhatu is its full manifestation as the dharmakaya. This is the final fundamental change of state of the five skandhas, with the skandha of the eight consciousnesses changing into the four wisdoms. Being endowed with the infinite inconceivable qualities of purity and attainment, it is the support of various sambhogakayas and nirma?akayas that appear with the major and minor marks in order to mature bodhisattvas, pratyekabuddhas, and sravakas (88–95). Among the many enlightened activities of these kayas, the main one is to empower the bodhisattvas on the tenth bhumi so that these become Buddhas too, while those who dwell in arhathood are ushered onto the path of the mahayana. The spontaneous enlightened activity for the welfare of all sentient beings is the final consummation of the emptiness that is endowed with the supreme of all aspects. Such effortless and nonconceptual enlightened activity is illustrated through the nine examples taught in the Uttaratantra. A Buddha’s nonconceptual prajña is like the sun’s luminosity, dispelling the darkness that obscures true reality. The engaging prajña that knows all that can be known is similar to the sun’s rays. The basis of both these prajñas—mind’s nature being utterly stainless and luminous—is similar to the pure orb of the sun. Since all three are inseparable from the dharmadhatu, they are like the sun’s light, rays, and orb being inseparable. In this way, buddhahood is only complete with all of these elements (96–101). Finally, the commentary explains that all great masters, such as Nagarjuna, Maitreya, Aryadeva, Asa?ga, Buddhapalita, Bhavaviveka, and Candrakirti, accord in teaching this dharmadhatu wisdom. Likewise, the correct view and realization of all yanas is to be understood as just this (for the detailed outline of the Karmapa’s commentary, see Appendix I).

As for quotations from Indian texts in Rangjung Dorje’s commentary, given the nature of the subject of the Dharmadhatustava, it is not surprising that by far the most citations (forty-two verses) and references come from the Uttaratantra. However, Rangjung Dorje’s equal emphasis on both the Madhyamaka and the Yogacara tradition is perfectly mirrored by him quoting and referring to a wide variety of sutras, tantras, and treatises, in particular the Mahayanasutrala?kara (twenty verses), Madhyantavibhaga (seventeen), Yukti?a??ika (eight), Madhyamakavatara (seven; implying another twenty-nine), Abhisamayala?kara (seven), Bodhicittavivara?a (seven), Mulamadhyamakakarika (six), and Dharmadharmatavibhaga (eighteen lines). Also quoted at length are Asa?ga’s Ratnagotravibhagavyakhya and Mahayanasa?graha (both four times). The Sunyatasaptati, Acintyastava, and Satyadvayavibhaga are each represented with two verses. The Ratnavali is even quoted with forty-nine verses, but twenty-nine of them are just an elaboration on the causes of the thirty-two major marks of a Buddha, while the presentation of each one of the ten bhumis is supported by two verses.

Other Tibetan Commentaries on the Dharmadhatustava

As for the ten Tibetan commentaries on the Dharmadhatustava that are known so far, it is somewhat surprising that half of them were written by Sakya authors, while there is no Nyingma commentary. Three were composed by Jonang writers, one by a Kagyüpa (Rangjung Dorje), and one by a Gelugpa.561 What is striking about the six from among these commentaries that are available at present—and even more surprising—is that the term “other-empty” appears only one single time (in Sönam Sangbo’s text), though there are indeed more than enough verses in the Dharmadhatustava that would lend themselves readily to an interpretation in terms of “other-emptiness.” Otherwise, apart from some varying explanations on technical details or how to understand a particular line of verse, there are no fundamental disagreements throughout these commentaries, including Rangjung Dorje’s. In particular, what they all share is their emphasis on the dharmadhatu—the Tathagata heart—being the nature of the mind, which is nonconceptual wisdom. This dharmadhatu wisdom is the total absence of any obscurations in mind’s nature. However, this absence and the complementary presence of enlightened mind’s infinite and inseparable qualities must, and can only be, realized through personally experienced wisdom. Most of the commentaries explicitly reject the notion that the dharmadhatu is just sheer emptiness in the sense of a nonimplicative negation and also agree on the equal status of Nagarjuna’s collections of reasoning and praises. The same goes for the Yogacara and Madhyamaka systems in general, neither of them being superior to or excluding the other but rather being complementary and essentially arriving at the same point. To supplement the translation of Rangjung Dorje’s commentary, I used all other five available commentaries, relevant excerpts from them being provided in the endnotes. Through this approach, it is hoped that the reader may gain an even richer picture of the Dharmadhatustava as well as a number of important related topics. These five commentaries can be described briefly as follows.

• Dölpopa Sherab Gyaltsen’s (1292–1361) Interlinear Commentary on In Praise of Dharmadhatu Composed by Noble Nagarjuna (’phags pa klu sgrub kyis mdzad pa’i chos dbyings bstod pa ’i mchan ’grel)

This is a short interlinear commentary (eleven folios with seven lines) that inserts brief glosses between the words of the verses but does not provide much additional information. Dölpopa starts by saying that the dharmadhatu pervades both the inanimate world and its inhabitants. Especially in his case, the complete absence of the term “other-empty,” for which he is so well known and which appears frequently in his other works, is striking. Some passages in his commentary can be seen as traces of his typical approach of The Third Karmapa and His Commentary on the Dharmadhatustava 199 “other-emptiness,” but they come nowhere near his full-blown presentation of this system,562 so the text may be assumed to be one of his rather early works. The commentary ends by saying:

The son of the victor, Nagarjuna,

Through this Dharmadhatustava, teaches the way Madhyamaka is.

Those who accept Madhyamaka and wish to follow him

Should henceforth understand Madhyamaka just as presented in this text.

• Rongtön Sakya Gyaltsen’s563 (aka Rongtön Sheja Künrig; 1367–1449) Commentary on In Praise of Dharmadhatu, Cloud in Which Elegant Sayings Stir (Chos dbyings bstod pa’i ’grel pa legs bshad rnam par g.yo ba’i sprin) This text (ten folios with six lines) is also just a brief interlinear commentary, not going into any details or general explanations. Rongtön is renowned as one of “the six gems of the Sakya tradition” and considered as an emanation of Maitreya. Having founded the monastery of Penbo Nalendra564 in 1436, he taught at its famous monastic college, guiding disciples from all schools of Tibetan Buddhism, including six early abbots of the Ganden and Drebung Monasteries. The majority of the scholastic lineages of the Kagyü and Nyingma Schools also pass through Rongtön, with the Sixth Karmapa, Tongwa Tönden565 (1416–1453), having been one of his main disciples. Thus, Rongtön and his numerous works had an immense influence on all other Tibetan schools. On the other hand, he was the first to openly criticize Tsongkhapa’s novel interpretations of Madhyamaka and prama?a.

• Nyagpowa Sönam Sangbo’s (1341–1433) Explanation of In Praise of Madhyamaka- Dharmadhatu, Elucidating the Heart (Dbu ma chos kyi dbyings su bstod pa’i rnam par bshad pa snying po gsal ba)

Sönam Sangbo is considered an emanation of the Sthavira Bakula and served as Dölpopa’s attendant for some years until the latter’s death, though he is not counted as one of Dölpopa’s thirteen original disciples. He was also a student of the famous Sakya master Sabsang Mati Panchen and later became the abbot of Tsalchen Monastery.566 Interestingly, in his colophon, Sönam Sangbo says that he composed this commentary at the very serious request of the great Kashmiri pa??ita Savari.567

The commentary (thirty-nine folios with six lines; written in 1418) is second in length to Rangjung Dorje’s and shows several very close similarities with it, often containing literally the same passages and/or supporting quotes at the same places (in general, it abounds with quotes). Also, the entire outline (sa bcad) corresponds almost completely to Rangjung Dorje’s. In some cases, Sönam Sangbo’s text is helpful in clarifying and/or elaborating on certain points in Rangjung Dorje’s comments. The only mention of the term “other-empty” occurs in the context of Sönam Sangbo’s presentation that the prajñaparamita sutras explain two ways of being empty. The first is that form is empty of form, which is said to pertain to all phenomena up through omniscience. The second is mainly found in the Maitreya chapter of the Pañcavi?satisahasrikaprajñaparamitasutra, which speaks about the three natures. From among these, the first two are empty of a nature of their own, while the third—the perfect nature as the nature of all phenomena—is empty of the imaginary and the other-dependent nature, which are just adventitious stains. Quoting from various sources, the ultimate existence of buddha nature’s inseparable qualities is affirmed, summarizing: “Since the Tathagata heart is empty of adventitious stains, it is other-empty, but it is never at any time empty of its unconditioned qualities, such as the powers.”568 The text also offers insightful additional discussions of specific topics, such as the notion of “fundamental change,” saying that Nagarjuna’s Bodhicittavivara?a only refutes this notion as understood by the Mere Mentalists, while he obviously accepts it as he presents it in his Dharmadhatustava. Sönam Sangbo rejects the categorical position that Madhyamikas neither assert eight consciousnesses (specifically an alaya-consciousness) nor self-awareness. He points out that both Nagarjuna’s Bodhicittavivara?a and Candrakirti’s Madhyamakavatara only refute a really existent alaya-consciousness as held by certain Vijñaptivadins. For, the Bodhicittavivara?a continues by saying that an illusory likeness of such a consciousness appropriates the three realms. Candrakirti’s commentary on the Guhyasamajatantra discusses the eight consciousnesses and their purification, and also Haribhadra speaks about them in his commentary on the Prajñaparamitasa?cayagatha. As for self-awareness, Madhyamaka texts refute just the kind that is held to be really existent, but the Dharmadhatustava speaks about self-awareness in its verse 56 (for details, see the endnote on Rangjung Dorje’s commentary on verse 88).

• Sakya Chogden’s (1428–1507) Explanation of the Treatise Called In Praise of Dharmadhatu, Certainty about the Dharmadhatu (Chos kyi dbyings su bstod pa zhes bya ba’i bstan bcos kyi rnam par bshad pa chos kyi dbyings rnam par nges pa)

Sakya Chogden’s early main teacher in the Sakya tradition was Rongtön Sheja Künrig. Throughout his career, Sakya Chogden displayed a rather strong tendency for independent, creative, and synthesizing thinking. Even in his own school, he was quite a controversial figure, which became even more the case when he chose the Seventh Karmapa as his main spiritual master and openly engaged in the view of “other-emptiness.”

His commentary on the Dharmadhatustava (twenty-two folios with six lines; written in 1479), however, neither employs the term “other-empty” The Third Karmapa and His Commentary on the Dharmadhatustava 201 nor particularly enters this discussion, except for pointing out that buddha nature is neither sheer emptiness nor a nonimplicative negation nor some really established absolute. Sakya Chogden does not explain each and every of Nagarjuna’s verses in detail but sometimes just links them to explanatory headings in his outline. As mentioned above, the commentary’s introduction provides an excellent overview of wrong ideas about “dharmadhatu wisdom,” identifying the purpose of its composition as eliminating such views and then giving rise to certainty in what the essence of dharmadhatu is—luminous aware experience free from reference points. The text further discusses a number of supplementary issues, such as the manner in which nirma?akayas appear to those to be guided; that dharmadhatu wisdom is not just emptiness, since pure qualities are intrinsic to the dharmadhatu, while afflicted phenomena can be separated from it; and why sentient beings possessing buddha nature are not actual Buddhas.

Similar to Sönam Sangbo, Sakya Chogden addresses Nagarjuna’s distinct treatment of the notion of “fundamental change of state” in his Bodhicittavivara?a and Dharmadhatustava. The former is said to refute certain Yogacaras who take “fundamental change of state” to mean that the alaya-consciousness was first the abode of all the factors to be relinquished, but then was turned into something later that is not such an abode. The Dharmadhatustava, however, does not present the “fundamental change of state” as the dharmadhatu being without qualities before, while possessing qualities later. Rather, dharmadhatu wisdom is ever-present and gradually becomes manifest during the three phases of sentient beings, bodhisattvas, and Buddhas. This being the case, one may wonder why it is not taught in this way throughout all the teachings of the Buddha. For those who need to be led up to the definitive meaning gradually, in order to first establish them in virtue, the Buddah initially taught in a manner that accords with really existent persons and phenomena. Next, in order to establish the disciples in what is conducive to liberation, he taught in a manner that highlights the lack of any real personal or phenomenal identity. Finally, he taught that dharmadhatu wisdom—the basis for purifying the two obscurations and gathering the two accumulations—pervades all three phases of ground, path, and fruition. Some may mistake this dharmadhatu wisdom as being identical to a self as claimed by the tirthikas. But since the Buddha’s just-mentioned progression already covered the lack of a self before teaching dharmadhatu wisdom, it is impossible that someone who has gone through it may misconceive of it as a self or mine.

Thus, since the dharmadhatu is present throughout the three phases of ground, path, and fruition, if one employs the remedies to relinquish its stains, there is no need to search for enlightenment somewhere else. But if one does not use these remedies, Sakya Chogden cautions, buddhahood is nowhere

near, since just the mere existence of the dharmadhatu does not make anybody enlightened. Though one needs to accept dharmadhatu wisdom as “natural buddhahood,” this in itself does not qualify as actual buddhahood, since the three kayas are not complete. But even though the three kayas are in fact complete naturally, this does not qualify as actual buddhahood either, since in ordinary beings they are not the kayas that serve as the ultimate welfare of others. Therefore, what is called “natural buddhahood” refers to the cause of actual buddhahood. Otherwise, if actual buddhahood existed only through what is called “natural buddhahood,” one would simply assert the system of the Sa?khyas. For then, during the time of sentient beings, full buddhahood would reside in them in a nonmanifest way and would just need to be manifested at a later point through the power of the path. Also, if all sentient beings possessed the actual dharmakaya, the respective bases for applying the terms “bodhisattva,” “sentient being,” and “Buddha” would be indefinite. Also, the mere fact of being pure of some portion of the afflictions is not sufficient for presenting the dharmadhatu in its phase of bodhisattvas as a part of the dharmakaya, because both being pure in this way and generating bodhicitta for supreme enlightenment must come together. The reason for this is that the dharmadhatu cannot be presented as the “Buddha heart” without bodhicitta having arisen.

• Lodrö Gyatso’s (born nineteenth century) Commentary on In Praise of Dharmadhatu, Opening the Treasure of the Profound Definitive Meaning (Chos kyi dbyings su bstod pa’i ’grel pa nges don zab mo’i gter gyi kha ’byed) Lodrö Gatso was the seventh abbot of Dzongsar569 Monastery near Derge in eastern Tibet with its college Khamje Shedra,570 founded by the renowned Sakya master Jamyang Kyentse Chökyi Lodrö571 (1893–1959) in 1918, thus being part of the nonsectarian Rimé movement.

His commentary (thirty-two folios with six lines) gives thorough explanations of Nagarjuna’s verses and elaborates on a number of related topics, such as how the teachings on emptiness do not invalidate what is said about buddha nature, wisdom, and the dharmakaya. Rather, the instructions on emptiness are like pointing out that both being born and dying in a dream are delusive, which is not meant to demonstrate that the appearances of the waking state are delusive. This is the reason why all affirmations and negations are shown to be delusive, but such is in no way an instruction on the nonexistence of the inconceivable wisdom, in which mistaken appearances have vanished altogether. Some people think that all phenomena are just imaginary, and thus the dharmakaya must be too. This is indeed true, as long as one clings to the latter as being existent or nonexistent, but it is a completely different story, once such clinging collapses. Otherwise, all explanations of the definitive meaning would be just as meaningless as explanations on the

The Third Karmapa and His Commentary on the Dharmadhatustava 203 horns of a rabbit, since both buddha nature and its stains would be alike in just being adventitious. If the Tathagata heart did not exist at all, since it needs to be pointed out in the end, all who do so would just create a lot of disappointment in their disciples. Also, there would be no final fruition of the Buddhist path, just as nihilists claim. Consequently, practicing such a path would be pointless. Even if it were practiced, since there is no fruition of buddhahood, one’s mind stream would simply become extinct at the end of this path. However, at the same time, let alone that the Tathagata heart is something really established, it is not even asserted to exist as something that lacks real existence. Therefore, what the Dharmadhatustava teaches is not like a sprout arising after its seed has ceased. Rather, all that happens during the path is the extinguishing of adventitious stains, while the Buddha heart is without increase or decrease. However, all of this is difficult to gauge for the minds of ordinary beings. Since they are already incapable of gauging the mind of the waking state while being in a dream, forget about the level of a Buddha with its wisdom. Buddhahood is the manifestation of the basic nature of one’s own mind, free from the two obscurations, which is the final change of state of the five wisdoms.

Lodrö Gyatso also discusses the nature of yogic consciousness in ordinary beings and bodhisattvas, as well as its relationship to self-awareness and nonconceptual wisdom; the expedient status of the explanation of the two realities and their union; and that ultimately there is only a single yana. He also explicitly says that buddhahood is not attained through the incomplete view of a mere nonimplicative negation, just as with any other result whose causes are incomplete. Furthermore, the text contains an interesting introduction and colophon, both on the relationship between the texts of Nagarjuna and Maitreya, saying that there is no dispute about Nagarjuna’s scriptural tradition being Madhyamaka, while different opinions as to which Buddhist philosophical system the five texts of Maitreya represent abound (in Tibet). There follows a detailed refutation of the claim that the three middling texts of Maitreya (Mahayanasutrala?kara, Madhyantavibhaga, and Dharmadharmatavibhaga) are just Mere Mentalism, clarifying instead that they can just as easily be explained according to Madhyamaka. The presentations by Maitreya and Nagarjuna may appear different but are one in terms of the definitive meaning. With regard to the single essence of the path, their texts just reveal clearly the notions of lucidity and emptiness, respectively. Therefore, if one does not understand these two notions as the single inseparability of the two realities, one may assert some blank emptiness as the ultimate nature of phenomena and then explain the Buddha heart as being of expedient meaning. Or, just as the Mere Mentalists, one may take the Buddha heart as something really established, thus asserting these two aspects of lucidity and emptiness to be separate. In any case, one falls from the path of the two realities in union, destroying the root of the path to liberation. Nagarjuna clearly does not hold that nothing but sheer emptiness is the final view, while Maitreya’s texts do not speak about something being really established. Therefore, they agree on the change of state that is nothing but the mistakenness of apprehender and apprehended having vanished within the dharmadhatu—the union of appearance and emptiness. In brief, if all the countless distinct methods, from the most basic yana up through the vajrayana, are not divorced from the elixir of profound means and prajña, just as the tools of an expert craftsman, they are one in essence in that they serve as helpful means to the same end. If this essential point is realized, one can say that one has realized all intentions of the victor being without contradiction.

As said above, the remaining four of the ten known Tibetan commentaries on the Dharmadhatustava are not accessible at present. They were all written in a period between the mid-fourteenth and early sixteenth centuries, and there is only little information available on them and their authors.

• Sönam Gyaltsen’s (1312–1375) Commentary on In Praise of Dharmadhatu (Chos kyi dbyings su bstod pa’i ’grel pa. Source: Dkar chag mthong bas yid ’phrog chos mdzod byed pa’i lde mig: a bibliography of Sa-skya-pa literature prepared at the order of H.H. Sakya Tridzin, based on a compilation of the Venerable Khenpo Apey and contributions by other Sa-skya-pa scholars. New Delhi:

Ngawang Topgyal, 1987. TBRC no. W11903). Among the author’s many teachers from several schools were Butön Rinchen Drub; the tertön Sangyé Lingba572 (1340–1396), who was also a teacher of the Fourth Karmapa; and the renowned Bang Lotsawa Lodrö Denba573 (1276–1342) of the Bodong School.

Sönam Gyaltsen was a prominent master and prolific writer in the Kön574 lineage of the Sakya School, having his seat in one of the four great palaces of that tradition, called Sakya Rinchen Gang Labrang.575 He also held the major Tibetan prajñaparamita transmission that came from Ngog Lotsawa.

• Nyagpowa Sönam Sangbo’s (1341–1433) Presentation of In Praise of Dharmadhatu, The Essence of Am?ta (Chos kyi dbyings su bstod pa’i rnam bzhag bdud rtsi’i nying khu. Source: TBRC no. W14074.). No further information is available, but this seems to be a second commentary by the same person as above.

• Nyendön Sakya Gyaltsen’s (born fourteenth century) Commentary on In Praise of Dharmadhatu, Eliminating the Darkness of Bad Views (Chos kyi dbyings su bstod pa’i ’grel pa lta ngan mun sel. Sources: A khu dpe tho MHTL 11446; TBRC no. W12845). He was a student of Gyaltsab Darma Rinchen576 (1364–1432), one of the two main disciples of Tsongkhapa, and a teacher of Jamyang Tönyö Balden577 (1445–1524), the tenth abbot of the major Gelugpa seat of Séra.

The Third Karmapa and His Commentary on the Dharmadhatustava 205

Lowo Khenchen Sönam Lhündrub’s (1456–1532) Explanation of In Praise of Dharmadhatu (Chos dbyings bstod pa’i rnam bshad. Source: no. 188 in Index of the Collected Works of Glo-bo Mkhan-chen, Gelung Manuscript in Jackson 1987, vol. 2, p. 561).578 This author was considered a reincarnation of Sakya Pa??ita and brought up at the monastic seat of Sakya. His main teacher was Gyaltsab Tamba Kunga Wangchug579 (1424–1478), the fourth abbot of another major Sakya seat, Ngor Evam Chöden.580 From him, Lowo Khenchen received novice vows at age twelve, full ordination at twenty, and studied the sutras and tantras. His other teachers included Ra Yönden Bal,581 Yönden Chögyal,582 Tsultrim Gyaltsen,583 and Sakya Chogden, though he later became rather critical of the latter, especially with regard to his shentong view. After Kunga Wanchug’s death, Lowo Khenchen had some serious disagreements with the abbot of Sakya, so he eventually moved to Evam Chöden for some years. After that abbot had passed away, upon his successor’s command, Lowo Khenchen returned to Sakya and kept teaching and practicing there. He was the teacher of the Sakya head Jamyang Kunga Sönam584 (1485–1533) and several great masters of Ngor, among them its tenth abbot, Göncho Lhündrub585 (1497–1557). Finally, he passed away after having spent the last two years of his life in retreat. His collected works (consisting of six volumes) show that he is the most prolific author of materials related to Sakya Pa??ita’s works, such as five texts on the latter’s Differentiating the Three Vows (sdom gsum rab dbye), three works each on his Treasury of Valid Cognition and Reasoning (tshad ma rigs gter) and Illuminating the Intention of the Sage (thub pa’i dgongs gsal), and one of the only two presently available commentaries on The Entrance Gate for the Learned (mkhas pa’i sgo la ’jug pa).586 Further works include a text on tathagatagarbha, a great number of praises, sadhanas, biographies, and recordings of question and answer sessions.

Translation of Rangjung Dorje’s Commentary

An Explanation of In Praise of Madhyamaka-Dharmadhatu587 1b588 I pay homage to all gurus, Buddhas, and bodhisattvas. I pay homage to the glorious Mighty Sage, In whom the turbidities of mind and mental factors have completely settled,

Whose vision of suchness and variety has reached its culmination,

And whose nature is enlightenment with its qualities and activities. I pay homage to venerable Nagarjunagarbha, The eldest son of all the victors,

Who sees true reality, teaches dependent origination

Without fail, and is a noble being full of compassion.

Though the Dharmadhatustava lies not within my reach, Great aspiration for it arose in me, so I will briefly elucidate it. The great being, noble Nagarjuna, who possesses unassailable and marvelous knowledge and compassion, was prophesied by the completely perfect Buddha Sakyamuni in many sutras and tantras. He was born four hundred years after the sun of that victor had set and illuminated the teachings for six hundred years. Then, he passed into Sukhavati and eventually will become the Tathagata *Jñanakaraphrabha in the worldly realm *Prasannaprabha.589 In accordance with his former aspiration prayers, he composed innumerable treatises for the sake of elucidating the teachings for a long time and, by eliminating the obscurations of the ignorance of beings, illumining the principles of the supreme yana. From among those texts, in particular, he composed three types of commentaries on the collection of the sutras. The first type consists of the collection of speeches, which is composed in such a way that the accomplishment of mundane and supramundane purposes and the definite distinction between what is to be relinquished and what is to be adopted are noncontradictory in terms of the presentations of the labels of the mahayana and the hinayana. The second type consists of the collection of reasoning, based on which Isvara, puru?a, both, . . .590 The third type consists of the collection of praises, . . .

1. The manner of engaging the treatise

This has two parts:

The Third Karmapa and His Commentary on the Dharmadhatustava 207

1) The meaning of the title

2) Paying homage to the dharmadhatu

1.1. The meaning of the title

In Indian language: Dharmadhatustava

In Tibetan: Chos kyi dbyings su bstod pa

In English: In Praise of Dharmadhatu

1.2. Paying homage to the dharmadhatu

I bow to you, the dharmadhatu, Who resides in every sentient being. But if they aren’t aware of you, They circle through this triple being. 1

3a This verse teaches the concise meaning of the main body of the treatise. If they—whichever sentient beings—aren't aware of the heart of the victors that dwells in them, this is called “ignorance.” Based on this, they circle uninterruptedly in the form of the wheel of the twelve links of dependent origination and hence circle through this triple being in sa?sara. Through not knowing that the characteristics of causes and conditions come about just as in dreams or illusions, formations—mental factors such as impulse—that derive from false imagination apprehend the naturally pure dhatu as being an “I” and input all latent tendencies into the alaya-consciousness. Therefore, since that ignorance serves as the causal condition of all consciousnesses, it is called “mind.” When that very mind assumes an existence that is brought about through meritorious, nonmeritorious or unmoving karma, a body and so forth is formed. Through this, it manifests in such a way as if it were bearing the distinctive features of skandhas, dhatus, and ayatanas. Since these are formed by mind or possess it, they are what we call “sentient beings.”591 What is naturally pure in every one having these obscurations and resides without stains in them is the dharmadhatu.592 Since buddhahood is precisely this, I bow to it. Thus, the great being, noble Nagarjuna sees this buddhahood as the most marvellous state, pays homage to it, and bows down with body, speech, and mind. Thereafter, he elucidates the meaning of this.593 In this way, the dharmadhatu is the subject matter, and this treatise serves to discuss the meaning of it being impure, the process of its stains being eliminated, and it becoming utterly pure. Through the treatise stating the concise meaning of that topic in this single verse above, what is called “dharmadhatu” is made understood as being related to three stages, and 3b the meaning of the text can be understood easily, which is its purpose. Through engaging the text’s meaning in this way, it makes one attain the object that is unsurpassable buddhahood, by realizing and accomplishing it. This is called the “essential purpose.”594

Having thus explained the manner of engaging the treatise, there follows now:

2. The actual treatise to be engaged, which demonstrates how the dharmadhatu resides during three stages

This has three parts:

1) The way in which it resides during the stage of sentient beings

2) Instruction on the stage of those on the path

3) Praising the dharmakaya free from all stains

2.1. The way in which the dharmadhatu resides during the stage of sentient beings

This has two parts:

1) Brief introduction to its nature

2) Detailed explanation by correlating this with examples

2.1.1. Brief introduction to its nature

Due to just that being purified What is such circling’s cause, This very purity is then nirva?a. Likewise, dharmakaya is just this. 2

As for what circles somewhere, it is the mind, that is, the alaya-consciousness consisting of all seeds, since it is completely impregnated by all the latent tendencies of skandhas, dhatus, and ayatanas. Due to just that cause of sa?sara being fully purified through the dharma of the Buddha, which is the natural outflow of nonconceptual wisdom, gradually, this very dharmadhatu becomes pure and is finally called “nirva?a.” Likewise, the dharmakaya of all Buddhas is just this.

You may wonder, “Well, how could these words here that ‘the fruition of nirva?a—dharmakaya—becomes manifest through the cause of sa?sara having become pure’ be appropriate? Aren’t these two mutually exclusive in the sense of not coexisting? Moreover, how could it be appropriate in this context that sa?sara and nirva?a exist? This contradicts Nagarjuna’s statement that all phenomena are without nature, which he makes in his collection of reasoning, refuting any such nature through enumerating The Third Karmapa and His Commentary on the Dharmadhatustava 209 many reasonings.” What is to be explained here is as follows. 4a Asa?ga’s Ratnagotravibhagavyakhya says:

Here, the ones who are outside of the ranks of those who see the inconceivable object of the Buddhas are ordinary childish beings, tirthakaras who have views about a self, sravakas, pratyekabuddhas, and even beginner bodhisattvas whose minds are distracted from emptiness.595

You may wonder, “For those four, what are the obscurations to seeing the dharmakaya?” Childish beings who crave for what is wrong are hostile towards the dharma of the mahayana. Secondly, the tirthikas have views about a self. Thirdly, the sravakas are afraid of sa?sara. Fourthly, the pratyekabuddhas turn their backs to the welfare of sentient beings. Possessing any of these four kinds of obscurations represents a big adverse condition.

As the Uttaratantra says:

Hostility towards the dharma, views about a self, Fear of sa?sara’s suffering, And not considering the welfare of sentient beings— These are the four obscurations Of those with great desire, tirthikas, Sravakas, and pratyekabuddhas.596

In due order, the remedies for these four are aspiring for the correct cause,

the dharma of the mahayana; realizing the lack of a self through prajña;

cultivating blissful samadhis, such as the one called “sky-treasure”; and

the great compassion of engaging in sa?sara for as long as it lasts.

As the Uttaratantra says:

The causes of purification are the four properties Of aspiring and so forth.597

These four, which are like the semen, the mother, the comfortable abode of the womb, and the fostering nanny, accomplish the very profound dharmakaya,598 which is the natural outflow of the stainless dharmadhatu.

As the Mahayanasutrala?kara says: Born from the semen of aspiration for the dharma And the mother that is the supreme paramita,

The bliss originating from samadhi is the womb, And compassion is the nanny who nurtures.599

Even beginner bodhisattvas, through the characteristics of conceptualizing suchness and 4b the fruition, are still obscured on the seven impure and the three pure bhumis respectively. In order to relinquish their clinging to characteristics of anything, they must know the presentation of the factors to be relinquished and their remedies. This is expressed in Lama Patsab Lotsawa’s600 Summary of the Heart of Madhyamaka:601

The union of the two realities—the object—is what is to be understood.

The union of the two accumulations—the subject—is the path.

The union of the two kayas is the fruitional Madhyamaka.

This is found in the texts of Candrakirti, who elucidated noble Nagarjuna’s intention.

Accordingly, the object—the two realities—is the basis that is to be understood. Since the assessment of the two realities by a correct mind that makes you understand them depends on conventions, they are two realities just on the level of conventions. Based on them, correct knowledge arises. Having realized through that what is to be relinquished and what is to be adopted, you complete the accumulations of merit and wisdom. Through this, the fruition—the dharmakaya, which is the stainless dharmadhatu, and its natural outflow, the very profound dharmakaya (the two rupakayas)—is accomplished. This is the intention of the great being, noble Nagarjuna, the meaning of ground, path, and fruition.

Here, the meaning of the two realities as that which is to be understood is as follows. It is seeming dualistic appearances’ own nature to appear like a reflection of the moon in water. This is seeming reality. Ultimate reality means that precisely these mere appearances abide naturally free from all reference points. Thus, the two realities are completely free from being the same or different. This is also said in the Mulamadhyamakakarika:

What is dependent origination

Is explained as emptiness. It is a dependent designation602 5a And in itself the middle path.

Since there is no phenomenon That is not dependently originating, The Third Karmapa and His Commentary on the Dharmadhatustava 211

There is no phenomenon That is not empty.603

This means that any hypothetical phenomena which have not arisen in dependence simply would abide by their very nature without any arising or ceasing. Therefore, all phenomena are said to “lack a nature,” since the phenomena of both sa?sara and nirva?a are free from being anything other than just mere appearances, that is, devoid of the eight extremes of reference points. Also the Sa?dhinirmocanasutra speaks to this way of being:

The defining characteristic of the realm of formations and the ultimate

Is the defining characteristic that they are free from being one or different.604

The Vajrajñanasamucchayatantra605 states:

The seeming is dualistic appearance. Its reality is like a reflection of the moon in water. Since ultimate reality is free from all characteristics, its locus is the eighteen emptinesses.606

Even though this is simply inconceivable for ordinary beings, in order that they engage in it and realize it by relying on the conventional, these conventional two realities have been taught in Nagarjuna’s Mulamadhyamakakarika.

The teaching of the dharma by the Buddhas Is perfectly based on the two realities.

These are the seeming worldly reality And the ultimate reality.

Those who do not know the distinction Between these two realities, Do not know the profound true reality Of the teaching of the Buddhas.607

His autocommentary, the Akutobhaya, says on these verses:

This so-called “seeming worldly reality” is the seeing that all phenomena arise, 5b since the mistakenness of worldly beings does not realize that all phenomena are empty of nature. Seemingly, this is the very reality for just these beings. Hence, it is

seeming reality. As for ultimate reality, since the unmistakenness of the noble ones realizes it, it is the seeing that all phenomena do not arise. Ultimately, this is the very reality for precisely these noble ones. Therefore, it is ultimate reality.608

This is equivalent to what noble Maitreya states in the Dharmadharmatavibhaga: Here, the defining characteristics of phenomena Are duality and how it is designated.

What appears as that Is false imagination, because nonexistents appear. Furthermore, the defining characteristic of the nature of phenomena Is suchness, which is without a difference Between apprehender and apprehended, Or a designated object and what designates.609

Thus, the two realities are expressed as two conventional characteristics. But in terms of their nature, all phenomena are said to “lack a nature” and the Madhyantavibhaga states that Ultimate actuality pertains to just one.610

Also master Jñanagarbha’s Satyadvayavibhaga teaches: Just these very appearances, as they appear, Are the seeming. The other is its counterpart.611

You may think, “Conventional defining characteristics also explain just the conventional, but this contradicts the very fact that, ultimately, there is nothing to be differentiated.” This is a wrong idea, similar to the following statements: “This has not the slightest function, yet what is produced is impermanent,” and “Since a self is not observable, one speaks of the nonexistence of a self; but if one speaks of ‘self,’ that contradicts its nonexistence.” Moreover, also master Candrakirti explained in his Madhyamakaprajñavatara:

No entity whatsoever exists

Whose being one or many is excluded, Because these exist by mutual exclusion.

The Third Karmapa and His Commentary on the Dharmadhatustava 213 You may object, “This contradicts perception and so on.” 6a

That is not the case. I do not negate Appearances that only satisfy when unexamined.612

What is taught in detail in this text —the Dharmadhatustava— is what abides ultimately in this way, the ultimate in terms of seeing this mode of being, the ultimate in terms of practice, and the ultimate in terms of being free from stains. The Yukti?a??ika says:

Between sa?sara and nirva?a,

There is not the slightest difference.613

This is the ultimate in terms of the perfect nature.614 Those who take dependent entities As being neither real nor delusive, Just like a reflection of the moon in water, Are not carried away by views.615

This is the ultimate in terms of seeing and practice.

Those great beings who see With their eyes of wisdom That entities are like reflections Do not get stuck in the mire of so-called “objects.”616

This is the ultimate in terms of attainment. Moreover, the nominal ultimate is stated in the Vigrahavyavartani:

Since there is nothing to negate, I do not negate anything at all.617

and the Sunyatasaptati:

I do not negate this worldly way That says, “In dependence on this, that originates.”

Since what originates in dependence lacks a nature, How could it exist? Thus, true reality is ascertained.618

Thus, also the meanings of 619 what is common consensus through reasoning and what is common consensus due to worldly conventions are taught.

These are expressions that are synonyms. This is just as it is stated in the Madhyantavibhaga:

Object, attainment, and practice Are held to be the three kinds of the ultimate. The changeless and the unmistaken Are the two aspects of the perfect nature.

Common wordly consensus is due to one, And common consensus through reasoning is due to three.

The domain of complete purity is twofold, But is expressed by just a single one.620

6b As for these notions in the above verse, the first three pertain to the three stages of ground, path, and fruition. The two notions of the unchanging and the unmistaken perfect nature are given in terms of the specific characteristics of the two realities.621 Common worldly consensus and consensus through reasoning are instances of seeming reality. With this in mind, the Satyadvayavibhaga says:

Although phenomena are similar in appearance, Since they are able to perform functions or not, Due to being correct or false,

The division of the seeming was made.622

What is able to perform a function is an undeceiving consciousness. What is not able to perform a function is what causes deception.

Based on this, since there is certainty about what is deceiving and what not, one engages in actuality. Therefore, also the presentation of what is permanent is taught.

The point of Madhyamaka is to bring every clinging to reality, unreality, entities, and nonentities to an end. The order of teaching the two realities is taught in the Yukti?a??ika:

Actions together with their results

And also beings’ migrations were correctly explained.

The full knowledge of their nature

And their nonarising too were taught.623

Without having internalized the two realities’ own essences, their classifications, and their order in this way, to one-sidedly voice something about them is similar to some fools who take the word “ox” that is mouthed in a The Third Karmapa and His Commentary on the Dharmadhatustava 215 debate between a proponent and an opponent as referring to themselves and then get angry. Don’t act like that!624

Thus, when the teachings on the two realities in terms of subject and object are practiced as the path, they represent the two accumulations.

The accumulation of merit is seeming reality and the accumulation of wisdom is based on the ultimate. Generosity and ethics are the accumulation of merit, while 7a prajña is the accumulation of wisdom.

The three paramitas of patience, vigor, and samadhi represent both accumulations.

If embraced by prajña, all of them are the accumulation of wisdom. This is also explained in the Mahayanasutrala?kara:

Generosity and ethics are the accumulation of merit, While prajña is the one of wisdom.

The three others are the accumulation of both, And all five can also be the accumulation of wisdom.625

These are explained in detail in Nagarjuna’s Madhyamaka-Ratnavali, master Sura’s Paramitasamasa, and the chapter on the paramitas in the Mahayanasutrala?kara.626 Knowing them accordingly, you should engage in the sutras.

Having thus relied on the two realities of ground and path, the fruition— the union of the two kayas—is as follows. The dharmakaya is that which is endowed with thirty-two qualities627 and enlightened activity through the own nature of the meditative equipoise of nonconceptual wisdom. The rupakaya is the knowledge of variety, which bears the name “the wisdom attained subsequently to this very meditative equipoise” and is endowed with thirty-two qualities628 and enlightened activity.

This is how they are known in the Madhyamaka texts:

This rupakaya of the Buddha Originates from the accumulation of merit. The dharmakaya, in brief, O king, originates from the accumulation of wisdom. Thus, these two accumulations Are the causes for attaining buddhahood.629

This is taught extensively in the Uttaratantra and also by Candrakirti in his Madhyamakavatara.630 In this way, since the seeming is false, impermanent, deceiving, and illusionlike, what appear as the abodes, objects, and bodies of sentient beings in the three realms, consisting of the eight collections of consciousness, are merely false imagination. This is also said in the Madhyantavibhaga:

False imagination consists of The minds and mental factors 7b of the three realms. Here, consciousness is the seeing of a referent, While mental factors refer to seeing its distinctive features.

One is the conditioning consciousness, And the second kind is what consumes.

What consumes, discriminates, And sets the mind in motion are the mental factors.631

Since these consciousnesses arise in dependence on false imagination, they are not real. But since they originate dependently and appear, they are not nonexistent either. Hence, they are called “other-dependent.” The meanings as they are designated in dependence on these other-dependent appearances, their discriminations, their latent tendencies, and their appearing as if they were actual referents all come about like a mirage and thus are called “the imaginary nature,” because what is nonexistent is imagined as existent. The root of such mistakenness is just that the stainless dharmadhatu itself is not aware of itself, while there is not the slightest thing that is really established. Therefore, the Yukti?a??ika says:

Once ignorance has ceased, Why should it not be clear That that which will cease Was imagined by ignorance?632 The Bodhicittavivara?a reads: The imaginary, the other-dependent, And the perfect, their nature being The character of emptiness alone, Are labels for the mind.633

You may wonder, “Well, how does the perfect nature speak about the mind?”

The answer is given in the Bodhicittavivara?a’s next verse:

For those whose character is delight in the mahayana,

The Buddha’s teaching is in brief:

The Third Karmapa and His Commentary on the Dharmadhatustava 217

Phenomena are identityless and equality,

And mind is primordially unborn.634

The Madhyantavibhaga states: Consciousness arises as the appearance of referents, Sentient beings, a self, and cognizance, But it does not have an external referent. Since that does not exist, it does not exist either. The imaginary, the other-dependent, And also the perfect, 8a

Are explained through referent, false imagination, And the nonexistence of duality.635

Thus, this has been taught in the Yogacara scriptures as well. Therefore, once all conceptions of apprehender and apprehended within primary minds and mental factors have become pure and are at peace, what is called “buddha wisdom” is made to appear.

The Acintyastava says:

What is dependent origination Is precisely what you maintain as emptiness. Also the genuine dharma is like that, And even the Tathagata is the same.

It is also held to be true reality, the ultimate, Suchness, and the basic substance.636

This is the undeceiving reality.

Through realizing it, one is called a Buddha.637

Therefore, due to the stained dharmadhatu as the cause of sa?sara having become pure, there is no contradiction in referring to it with the term “nirva?a.” In the collection of reasoning, Nagarjuna negates the clinging to characteristics, but he definitely does not refute the teachings on the way of being of the Buddha and the dharma, wisdom, great compassion, or the wonderful enlightened activity of the Buddhas. Nevertheless, the blinded wisdom eyes of ordinary beings conceive of that as something else.

The presentation of the basic nature of sa?sara being a circle,638 of the form in which it circles, and that it is a succession of causes and results— which includes the pure teachings on its natural purity and that this is mutual great dependent origination—is given in detail in the Pratityasamutpadaipodd_ h?dayavyakhya639 composed by noble Nagarjuna himself. Therefore, it is not written out here and should be understood from said text. This text here occasions the teaching on the very own essence of pure consciousness that is stained by apprehender and apprehended in just an adventitious way. Hence, the general meaning behind this second verse, which is the brief introduction to this essence, had to be discussed. 2.1.2. Detailed explanation by correlating this with examples 8b This has seven parts:

2.1.2.1. The way in which the dharmadhatu does not appear and then appears, exemplified by butter

This is taught by two verses.

While it’s blended with the milk, Butter’s essence appears not.

Likewise, in the afflictions’ mix, Dharmadhatu is not seen. 3

Mind as such that abides together with the water of afflictions is like milk. In milk, butter that is not enshrouded by water is just not observable, but it is not that butter does not exist in the milk. Likewise, buddhahood as such, which is expressed as dharmadhatu, is just not observable, but it is not that it does not exist in all sentient beings. That this is certain is expressed in the Avata?sakasutra:

Within the hosts of sentient beings, there is no being whatsoever into which tathagata wisdom has not entered in its entirety. But because of their grasping of discriminating notions, they are not aware of that tathagata wisdom. By becoming free from their grasping of discriminating notions, the omniscient wisdom, which is self-sprung wisdom, becomes visible again in an unimpeded way. O sons of the victors, it is as follows: . . .640

Following that, the sutra treats this in detail through the example of a tightly folded huge silk cloth on which an entire trichiliocosm is painted. Therefore, the next verse says:

Once you’ve cleansed it from the milk, Butter’s essence is without a stain.

The Third Karmapa and His Commentary on the Dharmadhatustava 219

Just so, with the afflictions purified, The dharmadhatu lacks all stain. 4

Through conditions such as churning the milk, water and butter appear separately. Just so, due to the condition of practicing the path, the obscurations are cleared away, and therefore the dharmadhatu is said to appear as buddhahood. But this does not mean that buddhahood has arisen from itself, something other, both, or without a cause.

2.1.2.2. The detailed explanation through the example of a lamp inside a vase, which teaches the gradual stages of sentient beings, the path, and the appearance of wisdom in buddhahood

This is taught by three verses. The first refers to the stage of sentient beings: 9a

Just as a lamp that’s sitting in a vase Does not illuminate at all, 5ab This states the example. While dwelling in the vase of the afflictions, The dharmadhatu is not seen. 5cd

This teaches the meaning. Here, some may say, “It is possible to understand this term dharmadhatu as referring to nothing but emptiness.” This is not the case. Here, the underlying intention of dharmadhatu refers to both the wisdom of suchness and the wisdom of variety. That this is certainly the case is stated in the Uttaratantra:

In brief, since the uncontaminated dhatu Is classified as fourfold in meaning, It should be known that there are four synonyms, The dharmakaya and so forth.

These are the inseparable buddha qualities, The disposition for that being obtained just as it is, The true nature without falsity and deception, And natural primordial peace.641

Under the aspect of the dharmadhatu being the fruition, it is taught as buddhahood that is inseparable from its qualities. Under the aspect of it being the cause for that fruition, it is taught as the naturally abiding and the unfolding disposition. Under the aspect of the two realities, it is taught as undeceiving valid cognition without falsity. Under the aspect of relinquishment, it is taught as “natural peace” and “peace from adventitious stains.”

However, these four aspects are not different in nature. This is explained in detail in the Anuna?tva?pur?a?tvanirdesasutra.642

In order to teach the stage of those on the path, the next verse says:

From whichever of its sides You punch some holes into this vase, From just these various places then, Its light rays will beam forth. 6

Due to the particular size of the holes that you may punch into this vase, the lamp inside this vase emits small, medium, or great beams of light. Likewise, on the path of seeing, the seven impure bhumis and the three pure bhumis, through the nonconceptual and the illusionlike samadhis, the light rays of the just-mentioned twofold wisdom—starting with the twelve times hundred qualities of the first bhumi up to boundless such qualities on the tenth bhumi—9b will become increasingly bright, just as explained below.643

The stage of a Buddha is as follows:

Once the vajra of samadhi Has completely smashed this vase, To the very limits of all space, It will shine just everywhere. 7

At the end of the continuum of the ten bhumis, the vajralike samadhi smashes this vase, which consists of the contaminated, uncontaminated, and formational karmas as well as the consciousnesses that originate in mutual dependence, all stemming from the remainders of the two obscurations, which is the so-called “ground of the latent tendencies of ignorance.” Once that has happened, the radiant light of the enlightened activity of the wisdom that is free from the two obscurations will shine to the very limits of all space.

As the Mahayanasutrala?kara says:

The attainment of the vajralike samadhi

That cannot be destroyed by thoughts

The Third Karmapa and His Commentary on the Dharmadhatustava 221

Is the final fundamental change of state, Unstained by all obscurations.

Omniscience is attained— The unsurpassable state, Abiding in which, one’s activity

Is for the benefit of all sentient beings.644

2.1.2.3. The meaning of the dharmadhatu being changeless and free from arising and ceasing

In light of such differences appearing in the three stages, you may wonder, “Do the qualities and so forth newly arise?” In order to remove such wrong ideas, the text says:

Unarisen is the dharmadhatu, And never cease it will. At all times without afflictions, Stainless through beginning, middle, end. 8

The dharmadhatu—the Tathagata heart—does not newly arise, since a cause for it is unobservable and it is devoid of any cause. It will never cease, since it is without arising and free from conditions. At all times, 10a it is without being tainted by afflictions, because it serves as the remedy for all afflictions and is permanent in its purity. In all three times, it is naturally pure, since it is genuine purity as such.

Thus, for these four reasons, it is endowed with the following four paramitas. What is called its “genuine purity” consists of its timeless natural purity (the general characteristic of the dharmakaya) and its purity due to being without stains at the end of the path (its specific characteristic). It is also the “genuine self,” which means being free from conceptions about a self and conceptions about the lack of a self, that is, the extremes of tirthikas and sravakas and pratyekabuddhas respectively. It is “genuine bliss” because it is endowed with mastery over the nonarising of suffering and its origin. Finally, it is “genuine permanence,” since it is without arising and ceasing in all situations and since its natural enlightened activity is uninterrupted.645 These four notions of purity, self, bliss, and permanence are also found as the mistaken notions of ordinary beings, who entertain the fourfold clinging to the five skandhas that perpetuate sa?sara as being pure, a self, blissful, and permanent. The remedies for these four kinds of clinging are the four characteristics of familiarizing oneself with the skandhas as being repulsive, without a self, suffering, and impermanent. Since all eight of those notions are conceptually imputed, momentary, and ultimately untrue, in order to be liberated from the extremes of these eight, buddhahood is accomplished through realizing the eight realities of the noble ones. This is what the Srimaladevisutra says.646 Summarizing the meaning of this, the Uttaratantra declares:

The fruition consists of the paramitas— The qualities of purity, self, bliss, and permanence.647 and:

As before, so it is after— It is the changeless true nature.648

In order to demonstrate that such can be established through an example, the next two verses speak about a gem in its ore. 2.1.2.4. Explaining through the example of a gem that the stages of sentient beings and Buddhas are not different From among the two verses that explain this, the example itself is given 10b in verse 9:

A blue beryl, that precious gem, Is luminous at any time, But if confined within its ore, Its shimmer does not gleam. 9

As for a great blue beryl’s shimmer, color, and ability to grant what is desired and needed, during the two phases of it being confined within its ore or being without its ore (that is, cleansed and polished), there is no difference in its essence. However, while it is confined within its ore, its shimmer and qualities do not appear. In accordance with this example, Just so, the dharmadhatu free of stain, While it’s obscured by the afflictions, In sa?sara doesn’t shine its light, 10ac

Since the dharmadhatu is obscured by the innumerable millions of cocoons of afflictions when it still appears as a sentient being, even though its nature The Third Karmapa and His Commentary on the Dharmadhatustava 223

is not tainted by these stains, it does not appear, and the light of its qualities and enlightened activity does not shine either. Since it does appear and shine, once its purification is completed, the next line says: But in nirva?a, it will beam. 10d

When great nirva?a—buddhahood—is attained, the dharmadhatu will be very pure. This is stated in the Avikalpapravesadhara?i, which gives the example of a gem confined in the middle of a rock. In this example, a blue beryl becomes visible after earth and the ores of other precious substances like silver, gold, and various other gems have been removed. Likewise, nonconceptual wisdom is obtained through having become pure of the four characteristics of conceptualizing what is to be relinquished, the remedies, suchness, and the fruition.649 In the same way, the purification of the basic element is taught through the example of cleansing a blue beryl by three progressively refined methods in the Dasabhumikasutra650 and also in the Buddhamahakaru?anirdesasutra.651

2.1.2.5. Explaining the nature of the basic element through the example of gold

If this element exists, through our work, We will see the purest of all gold. Without this element, 11a despite our toil, Nothing but misery we will produce. 11

This verse teaches that, in a place where the element of gold exists, through our work, we will see the purest of all gold. However, even if we were to make the effort of digging up some earth that contains no gold, this would only make us suffer. Likewise, since the completely pure Buddha heart exists in the earth of the afflictions, it will appear. But if it did not exist, even if we removed the afflictions, this would be pointless.

This meaning is stated in a sutra:

Just as the purest of all gold Is not seen in crumbled stones, But becomes visible through purification, So it is with the Tathagatas in the world.652

2.1.2.6. The way in which the dharmakaya appears, illustrated by the example of rice and its husk This is taught by two verses, first stating the example:

Just as grains, when covered by their husks, Are not considered rice that can be eaten, 12ab

Just as rice that still possesses its husk is not given the name “rice that can be eaten,”

While being shrouded in afflictions, It is not named “buddhahood.” 12cd

During the time of being a sentient being, though the dharmakaya resides in a fully complete way within the cocoon of afflictions, it is not called “buddhahood.”

Rather, it is named “the basic element of sentient beings.”

Just as rice itself appears When it is free from all its husks, The dharmakaya clearly manifests, Once it is free from the afflictions. 13

Through being free from the husks of afflictive and cognitive obscurations, the fruition of the dharmadhatu having become pure—the dharmakaya with its qualities (the ten strengths, the four fearlessnesses, and the eighteen unshared features)—will become clearly manifest. Thus, the Srimaladevisutra says:

Since the mind is completely afflicted, sentient beings are afflicted. Since mind has become purified, it is completely pure.653

11b Also the Madhyantavibhaga states: If it were not afflicted, All beings would be liberated.

If it were not pure, Efforts would be without result.654

Therefore, “basic element of sentient beings,” “Buddha heart,” and “dharmadhatu” are synonyms. This should be understood in detail from the Uttaratantra.

2.1.2.7. Explaining its natural outflow, the very profound dharmakaya, illustrated through the example of a banana tree

The Third Karmapa and His Commentary on the Dharmadhatustava 225

This is taught by two verses, teaching first the example:

“Banana trees don’t have a pith”—

That’s used as an example in the world, But their fruits—their very pith— In all their sweetness 655 we do eat. 14

The meaning of this is as follows:

Just so, when sa?sara without pith Is released from the afflictions’ peel, Its fruition, buddhahood itself, Turns into nectar for all beings. 15

This teaches which qualities of attainment one possesses through becoming free from what. When splitting up banana trees, they do not have a pith, but still their fruits first ripen, and then we do eat them. Just so, when examined, what is without the slightest pith is sa?sara, and sa?sara is conception.

In the Yukti?a??ika, we find: Since the Buddhas have said That the world is conditioned by ignorance, Why should it not be justified

That this world is conception?656

Accordingly, conceptions definitely have no pith, being like illusions and mirages, but due to the fundamental change of state of precisely these conceptions, the rupakaya that benefits all sentient beings comes forth. Therefore, consciousness blended with the web of the afflictions is called “sa?sara.” Through becoming free from the afflictions, it turns into all-accomplishing wisdom, which is the nectar for all sentient beings.

12a Thus, this sequence of teaching the natural purity of the basic element through examples is as follows. (1) The example of butter teaches on the nature of the dharmadhatu. During the time of being a sentient being, just like butter and water appear to be blended into one in milk, what appears is this very sentient being, while buddhahood does not appear. When having become a Buddha, the dharmadhatu is not mingled with stains, just like the appearance of butter that is not mixed with any water at all. (2) The example of the lamp teaches on the dharmadhatu’s intrinsic qualities. As for them, there is no contradiction in the light of these qualities being without difference during all times of either being impure or pure, yet still appearing as if it were smaller or bigger due to the condition of being covered by obscurations to a greater or lesser degree. (3) The example of the gem teaches on the dharmakaya’s own qualities, that is, possessing the qualities of being free from all obscurations and engaging in nonconceptual enlightened activity. (4) The example of gold teaches on the cause and result of the sambhoghakaya, which has the nature of being unproduced, virtuous, and completely pure mentation. (5) The example of the rice husks teaches that the mind does not see its own nature until it is liberated from the ground of the latent tendencies of ignorance. 657 (6) The example of the banana tree is the example for the fruition of nirma?akaya, which is the change of state of clinging and conception.

In brief, the natures of (1) the dharmadhatu, (2) wisdom, (3) mirrorlike wisdom, (4) the wisdom of equality, (5) discriminating wisdom, and (6) all-accomplishing wisdom are taught by (1) butter, (2) light, (3) the gem, (4) gold, (5) rice, and (6) the fruit of a banana tree. As for their respective obscurations, (1) being mixed with water, (2) being obscured by a vase, (3) being enveloped by a covering of encrustments,658 (4) earth, (5) husks, and (6) the banana tree should be understood as symbolizing, in due order, (1) afflictive obscurations, (2) cognitive obscurations, (3) mind, (4) mentation, (5) the ground of the latent tendencies of ignorance,659 and (6) clinging and thoughts. 12b For these points, there are certainly many scriptural quotations from both sutras and treatises, but I do not elaborate on them here.660

2.2. Instruction on the stage of those on the path

This has three parts:

1) How the manner of it being justified to purify the stains and the sequence of that are to be understood

2) The way to meditate 3) The sequence of attainment 2.2.1. How the manner of it being justified to purify the stains and the sequence of that are to be known This has three parts:

2.2.1.1. The way in which the basic element of the dharmakaya itself is justified as the disposition

This is taught by two verses. In dependence on the conventional expression of “removing the stains” of the dharmadhatu’s nature as it has been The Third Karmapa and His Commentary on the Dharmadhatustava 227 taught to exist during the stage of impurity, the dharmadhatu with stains is taught as the cause and the dharmadhatu without stains as the result. In order to do so, the text says:

Likewise, from all seeds there are, Fruits are born that match their cause.

By which person could it then be proved That there is a fruit without a seed? 16

Here, all causes, which are all seeds, are observed to yield their individual, specific fruits. A brief summary of this is as follows. The cause and seed of sa?sara is the alaya-consciousness. Through it functioning as the causal condition, the other seven collections of consciousness become its results, from which all the karmas and sufferings of the three realms individually and specifically mature. In turn, since they all produce the potencies of the alayaconsciousness, it is also called their “result.” In this way, this is dependent origination itself. The Mahayanasa?graha calls this “the dependent origination of differentiating the nature.”661 Based on that, the twelve links of “the dependent origination of differentiating what is desired and undesired”662 come about, which in their entirety are obscurations. As for cause and result in terms of nirva?a, the natural outflow that is grounded in the stainless dharmakaya refers to the qualities and enlightened activities of the very profound dharmakaya streaming forth. Therefore, the essence of buddhahood, which is mirrorlike, 13a is the dharmakaya. Since the buddhakaya that consists of the two kayas is not fully complete in being just the dharmakaya, here, its uncontaminated natural outflows—the paramitas, such as generosity, and the completely immaculate dharmas—are called “the cause of buddhahood.” However, these completely immaculate dharmas also stem from the dharmakaya. In this way, in terms of their natures, sa?sara and nirva?a entail their individual, distinct sets of causes and results, which are the factors to be relinquished and their remedies respectively. This is how it is described in the Mahayanasa?graha after this text has taught the manner in which the buddhadharma—the latent tendencies of listening—depends on the alaya-consciousness and arises and ceases:

You may say, “Well, if the alaya-consciousness is the cause of the afflictions, it needs to be said from where its remedy, the seed of the supramundane mind, stems.” This supramundane mind originates from the seeds of those latent tendencies of listening that are the natural outflow of the completely pure dharmadhatu.

You may wonder, “As for these latent tendencies of listening that are the remedy for the alaya-consciousness, are they of the very nature of the ground consciousness or not? If they were of the very nature of the ground consciousness, how should they be suitable as the seeds of its remedy? But if they are not of its nature, just go and look what the matrix of these seeds of latent tendencies of listening is.” As for the matrix that is entered by these latent tendencies of listening in dependence on the enlightenment of Buddhas, they enter the consciousness of maturation,663 whose mode it is to exist simultaneously with them, just like milk and water. They are not the alaya-consciousness, because they are the very seeds of its remedy.

Based on small latent tendencies, these turn into medium and great ones . . .

13b Hence, they are to be regarded as the seeds of the dharmakaya. Since they are the remedy for the alaya-consciousness, they are not of the nature of the alaya-consciousness. In the sense of being a remedy, they are something mundane, but since they are the natural outflow of the supramundane—the utterly and completely pure dharmadhatu—they are the seeds of supramundane mind.

Although supramundane mind has not yet originated, they are the remedy for being entangled by the afflictions, the remedy for migrating into the lower realms, and664 the remedy that makes all wrongdoing vanish. They are what is in complete concordance with meeting Buddhas and bodhisattvas.

Although these latent tendencies in the minds of beginner bodhisattvas are mundane, they should be regarded as being constituted by the dharmakaya and those of the sravakas and pratyekabuddhas as being constituted by the vimuktikaya. These latent tendencies are not the alaya-consciousness but are constituted by the dharmakaya and the vimuktikaya. To the extent that they gradually increase as small, medium, and great ones, to that same extent the consciousness of maturation wanes and also changes state. Once it has changed state in all respects, the consciousness of maturation with all its seeds has no more seeds and is relinquished in all respects.665

The Third Karmapa and His Commentary on the Dharmadhatustava 229

Therefore, in order to teach the conventional terms of cause and result with regard to this dharmadhatu, the next two lines say:

This basic element, which is the seed, Is held to be the basis of all dharmas. 17ab

The basis of all uncontaminated qualities is the naturally pure dharmadhatu.

This is also the seed and the basic element for enlightenment. As Asa?ga’s commentary on the Uttaratantra says:

Here, the meaning of dhatu has the meaning of cause.666

The Uttaratantra’s chapter on enlightenment states:

Just as space, which is not a cause, Is the cause for forms, 14a sounds, smells, Tastes, tangible objects, and phenomena To be seen, heard, and so on, Likewise, it is the cause for the arising Of uncontaminated qualities Within the sensory field of the stable ones Through being joined with the two kayas being unobscured.667

For this reason, due to the obscurations of mind, mentation, and consciousness gradually becoming pure, the dharmadhatu’s own stainless qualities appear. Hence, this is taught as “attaining great enlightenment.” In order to demonstrate that, the next two lines say:

Through its purification step by step, The state of buddhahood we will attain. 17cd

However, there is nothing to be attained newly from something extrinsic to the dharmadhatu, nor are there any obscurations other than being caught up in our own discriminating notions to be relinquished. Therefore, these discriminating notions’ own essence is that they, just like a mirage, lack any nature of their own. To directly realize this lack for what it is and to realize and reveal the basic nature of the naturally luminous dharmakaya—the perfect nature—as just this perfect nature means to have gone to the other shore, since it cannot be gauged by the mind of any childish being. This is stated in master Nagarjuna’s text on dependent origination:

There is nothing to be removed from it And not the slightest to be added. Actual reality is to be seen as it really is— Who sees actual reality is liberated.668

2.2.1.2. Teaching an example and its meaning in order to show the removal of the dharmadhatu’s obscurations

This is taught by two verses, which start with an example in order to illustrate the luminosity of pure mind.

Spotless are the sun and moon, 18a Sun and moon are naturally luminous and do not coexist with obscurations, such as darkness. Still, from our perspective, they may be temporarily covered by adventitious obscurations that are nonexistent yet appear. To demonstrate this, the next three lines say:

But obscured by fivefold stains:

These are clouds and smoke and mist, Rahu’s face 14b and dust as well. 18bd The meaning is stated in the next verse: Similarly, mind so luminous

Is obscured by fivefold stains. They’re desire, malice, laziness, Agitation and doubt too. 19

As for the naturally luminous essence of the Buddha heart, its very own nature is made invisible by fivefold stains. Desirous attachment is like clouds that moisten sa?saric existence. Malice created by the fire of hatred is similar to smoke. Laziness resembles mist in that it makes the dharmadhatu invisible through mental dullness. An agitated mind together with pride that obscures the shine of wisdom is like Rahu’s face. Doubt is similar to dust in being produced through the storms of various wrong views. Therefore, the luminosity of sentient beings is not seen. In order to make it clearly manifest, it is to be realized through studying, reflecting, and meditating on the manner in which all phenomena are dependent origination. Hence, this is taught in what follows.

The Third Karmapa and His Commentary on the Dharmadhatustava 231 2.2.1.3. Brief introduction to the modes of being of what is to be relinquished and its remedy

This has five parts:

1) Instruction on the dharmadhatu’s nature becoming pure through the purification of stains

2) Instruction that emptiness is the remedy 3) The manner in which the dharmadhatu is not empty of wisdom 4) The manner in which the dharmadhatu is empty of something to be relinquished and a remedy

5) Detailed explanation of the last point

2.2.1.3.1. Instruction on the dharmadhatu’s nature becoming pure through the purification of stains

This is taught by two verses, starting with the example. A garment that was purged by fire May be soiled by various stains.

When it’s put into a blaze again, The stains are burned, the garment not. 20

Take a piece of cotton that was cleansed by fire,669 or, a garment that is made of asbestos,670 which then becomes tainted by stains. Through putting it into a blaze, the stains are burned and the garment becomes pure, being as shiny as before. Accordingly, the meaning of this example is stated in the next verse:

Likewise, mind that is so luminous Is soiled by stains of craving 15a and so forth.671 The afflictions burn in wisdom’s fire, But its luminosity does not. 21

Through misconceiving the Buddha heart—naturally luminous mind—as subject and object, we think of it as “me” and “mine.” Through such mental formations, we conceive of something to be adopted and something to be rejected, which leads to craving for certain abodes and objects. The mind streams of those who entertain clinging due to this cause are ignorant. Since the stains are just this, it is also what is to be purified. If we examine and analyze through prajña to what we are attached, through what we are attached, and the manner in which we are attached, none of these are observable. Therefore, we will realize that the dharmadhatu is, by its nature, unarisen, unceasing, empty, void, peaceful, and luminous. This is wisdom’s fire. The very mind that realizes this starts with correct imagination, but although such correct imagination and so on are certainly presented as the path of the noble ones, once it has become free from all characteristics such as the above as well, luminous buddhahood is revealed, just as the garment becomes clearly visible, when both stains and fire have subsided. Furthermore, just as the fire blazes for as long as there are stains to burn, the conceptions that are the remedies will blaze for as long as there are conceptions to be relinquished. Through both subsiding, the dharmadhatu becomes manifestly luminous. 672

2.2.1.3.2. Instruction that emptiness is the remedy

You may wonder, “If both something to be relinquished and the remedy have subsided in this way, how is it that the naturally luminous basic element itself exists?”

The sutras that teach emptiness, However many spoken by the victors, They all remove afflictions, But never ruin this dhatu. 22

The Bhagavat has spoken in the sutras about all aspects, starting with form, being emptiness. 15b The intended meaning of these sutras is that they were spoken in order to remove the afflictions of sentient beings. Those sutras that—in order to remove the many kinds of views in terms of prak?ti, puru?a, time, Isvara, minute particles, and extinction—teach on causes and results as well as on samsara and nirva?a (such as discussing the skandhas, the ayatanas, the dhatus, and the four realities of the noble ones). By thus teaching on dependent origination, sa?sara is conceived as what is to be relinquished, and the remedial dharmas are considered as what is to be adopted in a real sense. Therefore, in order to overcome this initial approach, which still represents a certain clinging to an identity in phenomena, the Buddha taught that all phenomena are without nature. Since both types of identitylessness will be realized through that, the purpose of the teachings on emptiness is such realization. The Buddha heart—the luminous dhatu—is the wisdom that is completely free from being empty, an entity, both, or neither. But it is never the case that the teachings on emptiness ruin this wisdom, that is, teach that it does not exist.673

This principle is stated in many texts, such as Nagarjuna’s Mahayanavi?sika:

The Third Karmapa and His Commentary on the Dharmadhatustava 233 Identity and identitylessness are not real, They are imputed by ordinary beings. Happiness and suffering are interdependent, And afflictions and liberation are just like that.674

Also the Yukti?a??ika says: You are neither liberated through being Nor through nonbeing from this sa?saric existence.

Great beings are liberated Through fully understanding being and nonbeing.675

2.2.1.3.3. The manner in which the dharmadhatu is not empty of wisdom Water dwelling deep within the earth Remains untainted through and through.

Just so, wisdom in afflictions Stays without a single stain. 23

For example, the nature of water deep within the earth remains moist, clear, and untainted. Just so, 16a the stains of the afflictions resemble the earth, and the nature of naturally luminous mind’s wisdom stays without a single stain. It does exist but is just not observable. Through becoming free from this condition of the afflictions, its very nature will appear. Therefore, also the conceptions of entities and nonentities being empty, which are like earth, are to be relinquished. In other words, you should let the silt settle. This is also said in the Mahayanasutrala?kara:

When murky water becomes clear, Its transparency does not arise from elsewhere, But it just becomes free from stains. The same goes for the purity of your own mind. Mind is held to be always naturally luminous. It is only blemished by adventitious flaws.676 2.2.1.3.4. The manner in which the dharmadhatu is empty of something to be relinquished and a remedy

This is taught by three verses, the first of which is given in order to teach that this naturally luminous mind is without a self.

Since dharmadhatu’s not a self, Neither woman nor a man, Free from all that could be grasped, How could it be labeled “self”? 24

You may say, “If the dharmadhatu existed as natural luminosity, it would be just like the self of the tirthikas.” It is not like that, because the luminous dharmadhatu is not a self, neither a woman nor a man, and free from all that grasps or could be grasped. How could something that is not established as what grasps or is to be grasped be labeled “self?” It simply cannot, since nothing is established that specifies it. Some may wonder, “If that is the case, then, just as these beings with their luminous mind are not really established ultimately, how could good existences and bad existences, such as men and women, appear and be labeled?” 16b

In all the dharma that’s without desire, You see neither women nor a man. 25ab

The entire dharma is contained in what is free from desire (the reality of cessation) and that through which one becomes free from desire (the reality of the path). Both of these are, in terms of their own essence, pure, lucid, and serve as remedies,677 since these three causes bear the specific characteristics of being naturally untainted by afflictions, overcoming the darkness of the obscurations, and serving as the remedies for the clinging to identity respectively. In all phenomena, which are nothing but identitylessness, you can see neither women nor men and so forth. That is definitely how it is, but childish beings, who stand outside of seeing true actuality, are fettered through their discriminating notions. Hence, in order to teach those who are fettered in this way the conventional notions of “desire” and, in case that exists, the “freedom” from desire, the next two lines say:

“Men” and “women” are just taught

For guiding those plagued by desire. 25cd

Thus, the conventional notions of seeming reality are taught by Nagarjuna in just the way we think. Here, the root of all the characteristics that are to be relinquished is ignorance—not realizing natural luminosity, which is by nature free from anything to be adopted or to be rejected, for what it is—since all desire for sa?saric existence is produced from that. Through conceiving of a self and being attached to it, we come to conceive of what is other and grasp for it. This is what the sutras say:

The Third Karmapa and His Commentary on the Dharmadhatustava 235 Childish beings who cling to characteristics in terms of their discriminating notions and are attached to them, delight in sa?saric abodes and wish for sa?saric objects. In order to overcome these characteristics, the instruction in the next verse is given.

“Impermanence,” “suffering,” and “empty,” These three, they purify the mind. The dharma purifying mind the best Is the lack of any nature. 26

As the basis of all yanas, the victor taught: 17a “Everything conditioned is impermanent. All that has come into sa?saric existence is suffering. All phenomena are without identity and empty. All nirva?a is peace.” These four seals that are the marks of his enlightened words are a synopsis of the dharma. Therefore, since all phenomena are impermanent, suffering, momentary, perishing, and unreal, they are empty. Since they are identityless and peaceful, they are free from reference points. Hence, here, for the reason that any characteristics of something to be relinquished and its remedy cannot be observed in the dharmadhatu—the Buddha heart—it is declared that all phenomena lack a nature, that is, are without essence.678 The essence of naturally pure luminosity abides in just this way. With this in mind, the sutras say: No matter whether Buddhas have arrived in the world or not, this is just what abides as the true nature of phenomena.679

2.2.1.3.5. Detailed explanation of the point that the dharmadhatu is empty of something to be relinquished and a remedy

This has eight parts:

1) Showing that the dharmadhatu abides within ourselves but is invisible 2) Showing that which obscures it 3) The way in which wisdom realizes it 4) The meaning of the imaginary nature 5) The meaning of the other-dependent nature 6) Dependent origination 7) The mode of being of the perfect nature 8) The summary of these points 236 In Praise of Dharmadhatu

2.2.1.3.5.1. Showing that the dharmadhatu abides within ourselves but is invisible

In a pregnant woman’s womb, A child exists but is not seen. 27ab

This teaches through an example that the dharmadhatu exists despite its present invisibility, with the corresponding meaning following in the next two lines.

Just so, dharmadhatu is not seen, When it’s covered by afflictions. 27cd

This mode of being is also stated in the Tathagatagarbhasutra: There may be a cakravartin in the womb of a destitute woman without anyone to protect her, but she does not know it and thus suffers. Likewise, in the cocoon of having our own afflictions, the Buddha heart exists, but we do not know it and thus are afflicted.680 17b

2.2.1.3.5.2. Showing that which obscures the dharmadhatu Through conceptions of a self and mine, Discriminations of names, and reasons, The four conceptions will arise, Based on the elements and their outcome. 28

As for not realizing what exists within ourselves, as taught above, based on the stirring of unceasing mentation within the naturally luminous mind of appearance and emptiness inseparable, consciousness is conceived of as a self and, due to that, form and such are conceived as mine. Through that, formations propel us toward karmic results, discriminations grasp at characteristics, and through feelings, we analyze and determine pleasure and displeasure. Based on not realizing the reasons for these four names,681 we think that what is impermanent is permanent, take suffering to be pleasure, cling to what is naturally empty as being entities, and conceive of what lacks a self as being a self. As for the arising of the latter four mistaken conceptions, from the perspective of being a cause, they are the origin682 of suffering, and, from the perspective of being a result, they are their outcome (suffering itself), which both stem from not realizing dependent origination.683

The Third Karmapa and His Commentary on the Dharmadhatustava 237

2.2.1.3.5.3. The way in which wisdom realizes the dharmadhatu

This is taught by one verse.

The Buddhas’ aspiration prayers too Lack appearance and characteristics. 29ab

As for what consists of the paths and the cessations of those who directly see the reality of the noble ones and engage in it, it lacks the appearance of suffering and its origin, and, by its nature or characteristic, it lacks the imaginary and the other-dependent natures. Realizing this, the Buddhas engage in great, causeless compassion for all sentient beings.684 Therefore, they engage in the paramitas of means and aspiration prayers too like this: Immersed in their very own 18a awareness, Buddhas have the nature of permanence. 29cd

Due to being liberated from the bondage of conceptions and discriminations that apprehend characteristics, Buddhas are immersed in the wisdom that is their very own awareness.685 Here, what bodhisattvas on the path are aware of is the naturally pure dharmadhatu, onto which the light rays of the very profound immaculate dharma—the natural outflow of the dharmadhatu—radiate. Through this, in the beginning, they realize the dharmadhatu to be just the mere elimination of adventitious stains. In between, it becomes manifest. Finally, once without any stains, they reside within wisdom together with its qualities and enlightened activity, which represents the nature of the three kinds of permanence of the three kayas in terms of nature, continuity, and an uninterrupted series respectively.

686 As the Mahayanasutrala?kara says:

Through the three kayas, the summary Of the buddhakayas should be known.

Through the three kayas, one’s own and others’ Welfare plus its basis are taught. Through basis, intention, and activity, They are held to be equal.

By nature, in terms of continuity, And in terms of an uninterrupted series, they are permanent.687

238 In Praise of Dharmadhatu 2.2.1.3.5.4. The meaning of the imaginary nature Any horns there on a rabbit’s head Are just imagined and do not exist.

Just so, all phenomena as well Are just imagined and do not exist. 30

You may wonder, “According to what has been taught above, if the Buddhas are permanent and primordially changeless, then how could it be possible that these stains, which were explained as what is to be relinquished, and these remedies (such as meditating on impermanence), which were explained as the means to purify those stains, do not exist? Do they exist in a similar way to the Buddha heart?” On a rabbit’s head, horns do not exist, so even if you imagine this nonexistence as “horns of a rabbit,” how should absolutely nonexistent horns ever come about? This is not reasonable. 18b In this way, all phenomena of minds and mental factors of the impure alaya-consciousness as well are imagined through false imagination. Apprehender and apprehended absolutely do not exist as they are imagined. To think of something nonexistent as existing is called “mistakenness.” If such a nonexistent would exist just a little bit, this above thought would not be mistaken. Therefore, from among the three characteristics—imaginary, other-dependent, and perfect— the imaginary is designated as the characteristic that is absolutely nonexistent.

2.2.1.3.5.5. The meaning of the other-dependent nature Also the horns of an ox do not exist

As having the nature of particles. 31ab

You may say, “Granted, all imagined phenomena absolutely do not exist.

However, just as the horns of an ox appear as existents, do not all phenomena exist as they appear as subjects and objects? Also the collection of reasoning says that, since mere appearances are not negated, other-dependent phenomena exist. If they do not exist, one must accept that path and fruition do not exist either.” It is not like that. There indeed appears something that looks like an ox and horns. However, in the case of referring to all entities as being either consciousness or matter, material horns are referred to as consisting of things like particles. When divided in terms of spatial dimension, they are found to be partless. As for immaterial consciousness appearing as if it were horns, how could it be suitable as horns that are outer referents? Furthermore, “what is located on the head” is not suitable as defining horns, The Third Karmapa and His Commentary on the Dharmadhatustava 239 since then hairs would also be horns. Their mere shape is also not suitable as horns, since also wooden sticks and such appear in a similar way. Nor are their color and hardness suitable as horns, since also hoofs and stones and so on appear like horns in that respect and since the appearance of such aspects of shape, color, and so on is established to be unreal, just as in a dream. When examined correctly, 19a in every respect, also the horns of an ox do not exist as something really established. Thus, the appearance of the characteristic of the other-dependent nature certainly exists in dependence on the triad of sense faculty, consciousness, and object, but it does not exist as something really established. This is stated in many texts, such as Aryadeva’s Jñanasarasamucchaya:

A “something that has parts” does not exist, Minute particles do not exist, And what appears distinctly is unobservable— Experiences are like a dream.688

In this way, just as the horns of a rabbit, the imaginary is actually nonexistent. As for the other-dependent, just as the horns of an ox, it appears but does not exist as something real in the way it appears. Therefore, since all phenomena are without self and mine, they are explained as being “without nature,” because this state of being without nature abides like that primordially.

Just as before, so it is after— What could be imagined there? 31cd

What has not arisen before does not arise now. What has arisen does not arise either, since it has arisen already. Since the same goes for ceasing too, all phenomena—which are free from the triad of arising, abiding, and ceasing— abide, in terms of their own essence, as appearance and emptiness inseparable. There, anything that is imagined as arising or ceasing does not exist.689

2.2.1.3.5.6. Instruction on dependent origination

This is taught by seven lines of verse. The first two lines are given in order to teach on the nature of dependent origination.

Since things dependently originate And in dependence too will cease, 32ab

In terms of the nature of phenomena, according to the labels of the conventional two realities, the nonrealization of that nature in the case of existing stains is suitable to be labeled “stains.” Such is the dependent origination in terms of nature. 19b The statement, “If that exists, this comes about” refers to the dependent origination of differentiating what is desired and undesired. If, through the latent tendencies of ignorance, both are present, sa?sara comes about. Once they cease, the spinning of the wheel of sa?sara will be interrupted. As for these latent tendencies of ignorance here, they are just the appearing of what seems to be the arising of momentarily stirring thoughts of being ignorant about natural luminosity actually being this very luminosity. Other than this, there is no real root of the latent tendencies of ignorance. Also, these thoughts have not arisen from themselves, from others, from both, or without a cause. Since they do not arise, they do not cease, and since they do not cease, they do not abide. This is just as in the example of there being a misconception of a mirage as water in springtime, thus becoming mistaken and seeing it as water. This seeming water is without any arising, abiding, or ceasing, since it is absolutely not established as water.

As for appearing despite being nonexistent, a mirage appears through dependent origination, which involves a mistaken sense faculty and consciousness, sunlight, vapor, and so on.

The next two lines say that all phenomena are just like that.

If not even one of them exists, How can fools imagine them? 32cd

How can mistaken fools imagine that phenomena without arising, abiding, and ceasing arise, abide, and cease? For as long as they imagine this, they determine it that way. When analyzed, it is the cause of craving that has them grasp, which in turn makes them afflicted, and hence they cling to extremes.

Therefore, as was said above, How the dharmas of the Sugata Are established as the very middle Is through the ox- and rabbit-horn examples. 33

20a Childish beings dwell on their clinging to a rabbit not having horns and their clinging to an ox having horns. Thus, they think, “This is real, but the other is delusive” and cling to such characteristics. However, when examined, both are equal in lacking real existence. Also, if both existence and The Third Karmapa and His Commentary on the Dharmadhatustava 241 nonexistence are equal in just appearing as mere imaginations, to apprehend and cling to extremes through further imaginations is incorrect. Therefore, the learned who speak in accordance with the dharma how it was taught by the Sugata cast away the clinging to extremes and establish it as the very middle. They say that imaginations in terms of factors to be relinquished and remedies—the imaginary and the other-dependent—are just appearances as mere imaginations but not real. Rather, they are dependent origination, and precisely this is expressed as emptiness. Thus, the Madhyantavibhaga says:

These are the extremes of being different and one, Those of tirthikas and sravakas both, Respectively the two extremes of superimposition And denial with regard to persons and phenomena, The extremes of antagonistic factors and remedies, And the notions of permanence and extinction;690

In relation to apprehended and apprehender And afflicted and purified phenomena, there are two and three. The extremes of dual conceptions Are held to be of seven kinds:

Entities and nonentities, what is to be pacified And what pacifies, what is to be feared and fright of that, Apprehended and apprehender, truth And falsity, being engaged or not, Nonarising and simultaneity—

These are the extremes of dual conceptions.691 By thus relinquishing the twenty kinds of clinging to extremes, one enters the middle. The reasonings that lead there are discussed in detail in the Mulamadhyamakakarikaprajñanama. 692 Glorious Saraha says in his Dohakosagiti:

Without realizing connateness, Those who familiarize themselves with nirva?a Will not accomplish the single ultimate By anything whatsoever.693 20b 2.2.1.3.5.7. Instruction on the mode of being of the perfect nature

This is taught by two verses, which start by teaching the example. The forms of sun, moon, and the stars Are seen as reflections upon water Within a container that is pure— 34ac

Having stated the example for emptiness (appearing, yet being without nature), which refers to not falling into extremes, the last line of this verse says: Just so, the characteristics are complete. 34d

In terms of their own essence, the dualistic appearances of seeming reality are just expressions of mistakenness, yet they nevertheless appear as this duality. These appearances, which are like a reflection of the moon in water, are called “reality,” since the supreme noble ones see them as the unmistaken reality.694 This is also stated in great detail in the Samadhirajasutra: Since the victors see everything in nirva?a Like a reflection of the moon in water, . . .695

Also the Yuktisas?ika says: Those who mentally see That existence is like a mirage and an illusion

Are not affected by views About a previous limit or a later limit. Those who conceive of an arising and ceasing Of conditioned phenomena Do not understand the movement Of the wheel of dependent origination.

What has arisen in dependence on this and that Has not arisen in terms of its nature.696 What has not arisen by its nature, How can that be called “arisen”?

What subsides due to its cause being extinguished Is understood to be “extinguished.” But what is by nature not extinguished, How could that be expressed as “being extinguished”?

The Third Karmapa and His Commentary on the Dharmadhatustava 243

Thus, there is no arising of anything,

And nothing will cease.697

Thus, all illusionlike phenomena are only expressed as mere conventionalities, whereas they are without arising and without ceasing ultimately. Therefore, the bright Buddhadharma—the natural outflow of the dharmakaya—appears as if intermingled with ordinary beings, 21a but ultimately, it remains unmingled as pure virtue. Hence, Virtuous throughout beginning, middle, end, Undeceiving and so steady, What’s like that is just the lack of self— So how can you conceive it as a self and mine? 35

The dharmadhatu, which is virtuous in the beginning, is also virtuous in the middle, since, during the path between ground and fruition, it appears to itself like the realization of its own nature and a remedy that overcomes the obscurations. It is virtuous in the end, since, finally, the wisdom with its enlightened activity—which bears the name “fundamental change of state”—operates until sa?sara is emptied. This actuality represents valid cognition due to its characteristic of being undeceiving and it is steady, since it is changeless.698 It is the lack of self, since it is not suitable for superimpositions through the web of thoughts. Therefore, it cannot be superimposed as mine either. It is not conceivable by thoughts. Thus, in this sense of being changeless and unmistaken, it is taught as the perfect nature.699

2.2.1.3.5.8. The summary of those points

This is taught by two verses, the first stating the example and the latter its meaning:

About water at the time of spring, What we say is that it’s “warm.” Of the very same thing, when it’s chilly, We just say that it is “cold.” 36 Covered by the web of the afflictions, It is called a “sentient being.” Once it’s free of the afflictions, It should be expressed as “Buddha.”700 37

“Buddhas” and “sentient beings,” “sa?sara” and “nirva?a,” “mind” and “wisdom,” “phenomena” and “the nature of phenomena,” “seeming” and “ultimate,” all these expressions should be understood as synonyms. This point is stated in the Uttaratantra:

The basic element is empty of what is adventitious, Which has the characteristic of being separable.

It is not empty of the unsurpassable dharmas, Which have the characteristic of being inseparable.701

21b Its commentary by Asa?ga says:

These two verses I.154–155 unmistakenly teach the defining characteristic of emptiness, since it thus is free from the extremes of superimposition and denial. Here, those whose minds stray away and are distracted from this principle of emptiness, do not rest in it in meditative concentration, and are not one-pointed with regard to it are therefore called “those whose minds are distracted from emptiness.” Without the wisdom of ultimate emptiness, one cannot realize and reveal the nonconceptual dhatu. With this in mind, the Srimaladevisutra says:

The wisdom of the Tathagata heart is the emptiness-wisdom of the Tathagatas. All sravakas and pratyekabuddhas have not seen or realized the Tathagata heart before.702

Therefore, since the dharmadhatu with stains is disturbed by conceptions about mere imputations of distinct conventional terms, just as calling water warm or cold, it should be expressed as a “sentient being” and naturally luminous mind free from conceptions as a “Buddha.” This explains the manner of it being not contradictory that the dharmadhatu with stains is not tainted by obscurations in its nature yet is purified of these obscurations.703

2.2.2. Instruction on the way to meditate, beginning with the paths of accumulation and preparation and so on

This has two parts:

1) Explaining the way to make the dharmadhatu a living experience

2) Explaining the way in which the conditions for realizing it—the three jewels—appear

The Third Karmapa and His Commentary on the Dharmadhatustava 245

2.2.2.1. Explaining the way to make the dharmadhatu a living experience This has seven parts:

2.2.2.1.1. How to meditate based on the five sense doors

This is taught by five verses, the first of which teaches what is to be realized based on the eyes and visible forms.

In dependence upon eye and form, Appearances without a stain occur.

From being unborn and unceasing, The dharmadhatu 22a will be known. 38

Those beings who, by having confidence in the Tathagata, understood the dharmadhatu taught above, which is naturally luminous and the teaching of the unsurpassable yana, immerse themselves in meditation. When doing so, they start by going through the preliminaries of properly training in the factors to be adopted and to be relinquished according to the common yana. These are the factors to be relinquished in the three realms and their remedies, that is, the worldly path that entails characteristics. Through this path, they train in the four samadhis of the form realm, the four samadhis of the formless realm, and the four immeasurables, such as universal love. Thereafter, they manifest the samadhi whose nature is superior insight and which focuses on suchness, the characteristic of the dharmadhatu that is expressed by the terms prajñaparamita and Mahamudra. At the point of resting in meditative equipoise in this way, being fused with samadhi, they should meditate in a way of withdrawing all thoughts. Upon rising from that samadhi, during the time of subsequent realization, they should meditate with mindfulness by examining and analyzing phenomena.

In that phase of subsequent attainment, to start with, the eye sense faculty, which is shaped like a flax flower and consists of subtle matter, serves as the dominant condition of the eye-consciousness. Mind appearing as the aspects of color and shape, which appear as if being external, serves as the object-condition. The momentary stirring of mentation that dwells in the mind serves as the immediate condition. Thus, an eye-consciousness appears to arise. From these three conditions, appearances without a stain occur, which means that unmistaken perception free from thoughts takes place. The stains are mistakenness, called “that which appears to consciousness suitable to be mixed with expressions.” What appears as form unaffected by superimposing conceptions is, in its own essence, both appearing and empty. In its own essence, it is unborn and unceasing, 22b mere cognizance. This is also called “perceptual valid cognition based on the eye sense faculty,” since it is both a perception and valid cognition.

This actuality appears for ordinary beings, but since they do not realize it, mentation immediately makes them superimpose something and has them conceive of and cling to shapes, colors, the internal, and the external, such as, “This is a pillar,” “This is a vase,” “This is white,” or “This is black.” This cause leads to grasping, which in turn causes arising and ceasing. Based on that, the production of the conventionalities of causes, the conventionalities of results, and the conventionalities of the three times and so on is taken up through being raised since beginningless time and then serves as the basis for what follows. Through causing these miragelike processes and more, mentation renders us mistaken. The noble ones who possess the eye of prajña see just what is unmistaken and do not raise the web of thoughts. Therefore, theirs is a perception that is based on the sense faculties of yogins. As for those who are not noble ones but emulate their kind of perception, their unmistaken cognizance that observes what appears as if being external is valid cognition because it is similar to yogic perception. Exactly that which resembles the true actuality of the nature of phenomena is the valid cognition of this true actuality, because it is indeed established that true actuality is realized through this fact. This is what is maintained here.704

Here, “true actuality” refers to the factor of self-lucid consciousness. Apart from consciousness merely appearing as if it were something external, there are no other external referents that are real as minute particles and so on. Therefore, one will realize that self-lucid appearances lack arising and ceasing and become certain that they are just the dharmadhatu.705 This is the meaning of what the sutras say:

By knowing the suchness of forms in this way, one will know all phenomena in a nutshell and in detail. 23a

The following verse is given in order to instruct on sound in the same way: In dependence upon sound and ear, Pure consciousness comes forth, All three dharmadhatu without signs. Linked with thought, this will be hearing. 39

The sense faculty of the ear, which is shaped like a twisted birch gnarl and consists of subtle matter, serves as the dominant condition of the ear-consciousness. Sound, which appears as if conjoined with the activity of sentient beings and not so conjoined both, serves as the object-condition. From the triad of The Third Karmapa and His Commentary on the Dharmadhatustava 247 these two and the immediate mind, pure consciousness—free from thoughts and unmistaken—arises. This is to be realized as being, in its own essence, without signs, that is, the dharmadhatu free from arising, abiding, and ceasing. What involves apprehending characteristics in sound—mistaken consciousness linked with thought—will be hearing.706 This means being with stains. The same is said for the nose-consciousness in dependence on smell.

Smelling in dependence upon nose and smell Is an example for the lack of form.

Likewise, it’s the nose’s consciousness

That conceptualizes707 dharmadhatu. 40 The sense faculty of the nose, which is shaped like aligned copper needles and consists of subtle matter, serves as the dominant condition of the nose-consciousness. Natural and manufactured smells serve as the object-conditions.

From these together with the immediate mind, the nose-consciousness— free from thoughts and unmistaken—arises. In terms of form’s own essence, this is an example for demonstrating the lack of a nature of form. Likewise, since the nose-consciousness is without arising and without ceasing, it is realized as dharmadhatu.

Just so, the next verse instructs on taste. The nature of the tongue is emptiness, And the dhatu of the taste is void— Being of the dharmadhatu’s nature, Consciousness is nonabiding. 41

The sense faculty of the tongue, which is shaped like two aligned halfmoons and consists of subtle matter, serves as the dominant condition of the tongue-consciousness. 23b The six tastes, such as sweet and sour, serve as the object-conditions. Produced by these and the immediate mind, the pure tongue-consciousness arises. This is to be realized as naturally empty and void708 and being of the dharmadhatu’s nature, that is, as consciousness free from arising, abiding, and ceasing.

Likewise, the next verse is given in order to instruct on tangible objects.

From the nature of a body pure And the characteristics of the tangible conditions, 248 In Praise of Dharmadhatu What is free from such conditions Is to be expressed as “dharmadhatu.” 42

The sense faculty of the body, which is shaped like the skin of the “bird that is soft to the touch”709 and consists of subtle matter, serves as the dominant condition of the body-consciousness. What is tangible, such as softness, roughness, cold, and heat, is the object-condition. From the triad of these two and the immediate mind, the body-consciousness arises. In its nature, it is free from the nature of causes and conditions and is to be expressed as the actuality of the dharmadhatu, appearance and emptiness inseparable.710

Thus, as for the three conditions of the five sense doors, their causal condition is indeed mind as such. However, as was taught above, consciousness too serves as the causal condition of mind. Hence, through the power of mutually dependent origination, just as in a tent made of spears leaning against each other, object, sense faculty, and the immediate mind appear as if they were causes and conditions. Ultimately, however, there is no arising or ceasing through anybody in all of this. For example, it may appear that a magician causes many illusory beings to be born, some to die, some to go, and some to come. But there is no real being born, ceasing, coming, or going in this way, since these very beings are not established in the first place. Just like other causes, such as mantras for producing illusory beings, the conditions of mere thoughts that do not realize their nature indeed appear. But 24a through knowing and realizing their luminous nature as being without arising and ceasing, they become what they truly are, thus all becoming the dharmadhatu.

2.2.2.1.2. Instruction on meditating on mentation that makes the connection with all the above, which depends on phenomena Once conception and its concepts are relinquished With regard to phenomena whose principal is mind, It’s the very lack of nature of phenomena That you should cultivate as dharmadhatu. 43

Mind (or mentation) has two aspects—(1) the one that dwells in the alayaconsciousness and arises based on that and (2) the afflicted mind that, by looking inward, conceives of the alaya-consciousness as a self.

(1) From among these, the one discussed here is the former, which represents the locus of the arising and ceasing of consciousness. This is the mental faculty, in other words, the dominant condition of the mental consciousness. The Third Karmapa and His Commentary on the Dharmadhatustava 249

The object-conditions of the mental consciousness are phenomena, which are twofold: conditioned and unconditioned. Among these, conditioned phenomena are eightfold: (1) aggregational form, (2) circumstantial form, (3) form originating from correct commitment and symbols, (4) imaginary form, (5) mastered form,711 (6) the skandha of feeling, (7) the skandha of discrimination, (8) and the skandha of formation. Unconditioned phenomena are also eightfold: (1–3) the suchness of virtuous, unvirtuous, and neutral phenomena respectively, (4) space, (5) the meditative absorption of cessation,712 (6) the meditative absorption without discrimination,713 (7) analytical cessation,714 and (8) nonanalytical cessation.715 These eight can also be summarized into four or three.716

As for the immediate condition of the mental consciousness, it refers to the state immediately after the previous moment of mind and the phenomenon that is its object have ceased, while the next one has not yet arisen. Thus, from these three conditions, the mental consciousness arises. Nevertheless, what is called “the sixth, the mental consciousness,” is also taught to represent the very motion of the six collections of consciousness, which does not occur when discriminations have vanished, during the time of resting in the meditative absorption of cessation, 24b when having fully entered into the meditative absorption without discrimination, in states without mind, in deep sleep, and during the state of having fainted. As the Tri?sikakarika says:

The mental consciousness occurs always, Except for when being without discrimination, In the two kinds of meditative absorption, And during being without mind, sleeping, and fainting.717

Therefore, the sixth, the mental consciousness arises from three conditions. If someone is absorbed in cessation, the mental consciousness that represents the support and locus of the arising and ceasing of consciousness still exists in such a way that it rests in the alaya-consciousness. Hence, the Abhidharmakosa explains:

Mentation is the consciousness

Immediately after any of the six consciousnesses have passed.718 Since it is without affliction, it is called “stainless mentation.” Because it bears the nature of being without an agent, it is the “dhatu of mentation.”719 Since it functions as the door for consciousness, it is to be explained as “the ayatana of mentation.”720

(2) As for the afflicted mind, since it is due to it that mentation is not realized for what it actually is, it has the nature of being ignorant and clinging to “me,” thus causing us to conceive of a self, be attached to a self, and crave, all of which have continued since beginningless time. Since this afflicted mind is obscured yet neutral, it is the root of the entirety of the imaginary nature and the afflictions. Therefore, it is also explained as “false imagination.” From it, the afflictions that are to be relinquished through the path of meditation originate. Since the condition of this afflicted mind also stains the six collections of consciousness, the afflictions to be relinquished through the path of seeing arise from it too.721

For this reason, there are three aspects to mentation: (a) the aspect of stains, which is produced through the afflicted mind, (b) the sixth, the mental consciousness, which specifically focuses on the above-mentioned mental phenomena as its objects, and 25a (c) the immediate mind that serves as the momentary locus of the arising and ceasing of all consciousnesses. The first is the imaginary nature, which is absolutely nonexistent. The second appears in accordance with the five sense doors but is empty of nature. The third is the mere aspect of the stirring of the consciousnesses that are either factors to be relinquished or their remedies.722

Since, in its nature, it is just dependent origination without conception, mind is also the principal of all phenomena. Hence, having realized it in this way, conceptions and what they conceptualize due to characteristics—all conceptions about the external and the internal—are relinquished and mind is found to not exist by a nature of its own. Therefore, it is to be realized as the dharmadhatu, which is all phenomena—be they conditioned, unconditioned, bright, or dark—lacking a nature. On the paths of accumulation and preparation, you should cultivate this through aspiring for it. In terms of direct perception from the path of seeing onward, this is the samadhi of the appearance of nonconceptual wisdom, which is prajñaparamita.723 Thus, the Prajñaparamitasa?cayagatha says:

When conditioned, unconditioned, bright, and dark phenomena Are scrutinized by prajña and not even an atom of them is observable,

Then, within the worlds, the ranks of prajñaparamita are entered.724 This is discussed in detail in the Avikalpapravesadhara?i. By summarizing the way to mentally engage in this, noble Maitreya said in the Dharmadharmatavibhaga:

The Third Karmapa and His Commentary on the Dharmadhatustava 251 Through not knowing suchness,

“That which has all seeds”— Which are unreal but completely imaginary— Is the cause of nonexistents appearing as duality.

Through the different causes that are based on that, Causes together with their results Appear but do not exist.

With that appearing, the nature of phenomena does not appear. Through that not appearing, 25b the nature of phenomena appears.

If they engage their minds properly in this way, Bodhisattvas will enter Into nonconceptual wisdom.725

2.2.2.1.3. The way to realize that the nonconceptual experience of the six consciousnesses is in itself the inseparability of being luminous and empty

This is taught by two verses.

What you see and hear and smell, What you taste and touch, phenomena as well— Once yogins realize them in this way, The characteristics are complete. 44

As taught above, in their own essence, the six objects and their respective consciousnesses are mere appearances of dependent origination, free from arising and ceasing. At the point when that is realized, the characteristics of the thought-free and unmistaken perception of yogins are complete.726

Likewise,

Eyes and ears and also nose, Tongue and body, mind as well— The six ayatanas fully pure, This is true reality’s own mark. 45

Also the six inner ayatanas, in their own essence, have this mark of being fully pure in that they appear yet lack a nature. Also Saraha puts it like that in his Dohakosagiti:

In front, behind, and in the ten directions, Whatever you see is true reality.727 252 In Praise of Dharmadhatu

2.2.2.1.4. Instruction that the nature of sa?sara and nirvana consists in realizing or not realizing mind This is taught by two verses. Mind as such is seen as two: Worldly and beyond the world. 46ab

This is the brief introduction. Since mind is tainted by the latent tendencies of skandhas, dhatus, and ayatanas, it is worldly—sa?sara. Once the stains of the latent tendencies have become pure, it is nirva?a.

The detailed explanation of this follows in the next six lines:

Clinging to it as a self, it is sa?sara— In your very own awareness, true reality. 46cd Since desire is extinguished, it is nirva?a.

Hatred and ignorance are extinguished too.

Since these have ceased, it’s buddhahood itself, 26a The very refuge for all beings. 47

If someone possesses the clinging to mind as being a self, the clinging to the six objects as being something other arises. Under this influence, the entirety of karma and afflictions is produced, through which the wheel of sa?sara appears like an illusion. For this reason, through the desire, hatred, and ignorance of the six collections of consciousness having become pure, the path of seeing is actually attained. When the afflicted mind that obscures pure mentation and the alaya-consciousness is extinguished on the eighth bhumi, great poised readiness728 is attained. And once the alaya-consciousness itself has become relinquished and pure, it becomes omniscient buddhahood. This is the genuine refuge for all beings.729

As the Mahayanasutrala?kara says:

Mind is what appears as twofold:

It appears as desire and such, and likewise, It appears as confidence and so on.

There is no other phenomenon that is affliction and virtue. Mind appears as variety And operates in various ways.

What appears in it exists, but there is nothing extrinsic to it. Therefore, this is not an existence of phenomena.730

The Third Karmapa and His Commentary on the Dharmadhatustava 253 2.2.2.1.5. Explaining the meaning of the rupakaya

Due to realization and its lack, All is in this very body.

Through our own conceptions, we are bound, But when knowing our nature, we are free. 48

Since the stains of mind have become pure in this way, it is suitable that it becomes buddhahood. However, in the common yana, people think that the body, which comes forth from conditions, such as one’s parents, is impure and frightening. Therefore, since it is precisely what is to be relinquished, in its own essence, the skandha of form is without any purity. In order to eliminate such mistaken thinking, it is only due to the difference between realization and its lack that the rupakaya of buddhahood, which is the fundamental change of state, is expressed in two ways—”the body with stains and without stains.” 26b However, all the qualities of the rupakaya exist in this very body that appears to be stained. Just as a blue beryl within its covering, we are bound through the fetters of our own conceptions and thus do not see these qualities. But when knowing that we are released from the fetters of our nature, we are the completely free rupakaya.731

This is discussed in detail in the Mahayanasa?graha:

From among the fundamental changes of state, due to the skandha of form having changed its state, there is mastery over the major and minor marks, pure buddha realms . . .732

2.2.2.1.6. Explaining the meaning of enlightenment

Enlightenment is neither far nor near, And neither does it come nor go. It’s whether it is seen or not Right in the midst of our afflictions. 49

Due to the stains of both body and mind having become completely pure, the conventional expression “enlightenment is attained” is applied. However, enlightenment is neither near—being obscured by the fetters of the afflictions of thoughts, it is as far away as light and darkness are—nor is enlightenment far, since it is the pure essence of body and mind. Therefore, the difference between sentient beings and Buddhas consists of nothing but the difference between seeing this very web of our afflictions or not seeing it.733 Hence, all of sa?sara and nirva?a is mere dependent origination, without arising and without ceasing, free from all reference points.

As the Sunyatasaptati says:

Since all entities are empty of nature,

The incomparable Tathagata Taught this dependent origination With respect to entities.734 2.2.2.1.7. Instruction on the meaning of the sutras By dwelling in the lamp of prajña,

It turns into peace supreme. So the collection of the sutras says: “By exploring your self, you should rest!” 50

27a Thus, the prajña of realization that comes from the power of gathering the completely pure collection of causes—the correct view (understanding the way of being of the two realities) as well as calm abiding and superior insight— is the lamp of prajña. Eventually, it turns into the essence of buddhahood, which is peace supreme. Thus, the Bhagavat said in all sutras: “By exploring your naturally pure self, you should rest!” Since this verse instructs on the way in which, by dwelling in nonconceptual wisdom like that, the light of wisdom arises and manifests profusely, it needs to be spoken of.735

2.2.2.2. Explaining the way in which the conditions for realizing the dharmadhatu—the three jewels—appear

This has five parts:

1) Brief introduction 2) The way of not seeing Buddhas 3) The way of seeing Buddhas 4) Inconceivable enlightened activity 5) Explaining the meaning of enlightenment being neither near nor far 2.2.2.2.1. Brief introduction

Children blessed by tenfold powers’ force, See them like the crescent of the moon, But those beings with afflictions Do not see Tathagatas at all. 51

The ten powers of a Buddha are (1) knowing what is the case and what is The Third Karmapa and His Commentary on the Dharmadhatustava 255 not, (2) knowing the maturations of karma, (3) knowing the various constitutions of sentient beings, (4) knowing their inclinations, (5) knowing afflicted and purified phenomena, (6) knowing the superior and inferior faculties of sentient beings, (7) knowing their former places of rebirth, (8) knowing their future deaths and rebirths through the divine eye, (9) knowing the termination of contamination, and (10) knowing the paths that lead everywhere in sa?sara and into nirva?a. Through being blessed by the force of the ten powers in this way, in the beginning, ordinary beings who are like children will see the Tathagatas appearing as if there were a distinct subject and object, that is, only as much as one sees the new crescent of the moon.736 But those whose minds are obscured by afflictions, do not even see the thought, “This is a reflection of the Tathagatas” cross their minds.

27b As Maitreya states in his Mahayanasutrala?kara:

Just as a container with water, when broken, Does not display the reflection of the moon, In lower sentient beings,

The image of the Buddha does not show.737

2.2.2.2.2. The way of not seeing Buddhas

This is taught by two verses. The first presents the example illustrating that we are never separated from the Buddhas at any time but do not see them due to the bondage of the obscurations.

Just as ghosts with thirst and hunger See the ocean to be dry, 52ab

Those who are born as hungry ghosts, tormented by thirst, know that there had been an inexhaustible quantity of water in the ocean before when they had been born as humans. However, when they go there now driven by this recollection, because of their obscurations, they see the ocean to be dry, but the ocean did, of course, not go anywhere.

Those obscured by ignorance

Think that Buddhas don’t exist. 52cd

Those who do not possess the blessings of the five powers, such as confidence, 738 in their own continua and whose mind streams are burned by the affliction of ignorance think that Tathagatas do not exist, whereas they are never separated from them at any time. Some may feel, “It is just fine to see them once in while.” Even if you merely see them, what good is that? It is just like not seeing them at all. To instruct on that, the next verse says:

What’s the Bhagavat supposed to do For inferiors and those whose merit’s low? It’s just like the supreme of jewels Put in the hand of one who’s blind. 53

Those who are inferior in general are the childish beings in the lower realms and the pleasant realms, but those whose merit is low in the human realm are barbarians, people born blind, those who have wrong views, and so on.

Even if they see the Bhagavat, what good is that to them? Since they will simply again entertain wrong cravings and lack confidence upon meeting a Buddha, it is even possible that this turns into a condition for them to commit bad actions. 28a And even if that is not the case, just like a blue beryl put in the hand of one who is blind, it is of no benefit at all and will just be a waste.739

2.2.2.2.3. Explaining the way of seeing Buddhas

The next four verses explain how Buddhas appear, what they do, what the purpose is of that, and the final mode of being. Through these four, wisdom is to be understood. First, But for beings who acquired merit, The Buddha dwells before their eyes, With the thirty-two marks shining bright

In their luminous and glorious light.740 54

There are also those beings whose mind streams are endowed with the five dharmas, such as confidence, and who have gathered the accumulation of merit. Due to that, the glorious kaya that has the nature of light and is embellished with the major and minor marks manifests. The major marks appear as they are described in the prajñaparamita sutras: It is (1) marked with wheels on hands and feet, and (2) has tortoiselike feet.

(3) Fingers and toes are joined by webs, (4) Hands and feet are soft and supple, (5) The body has seven convex surfaces,

The Third Karmapa and His Commentary on the Dharmadhatustava 257

(6) Long fingers, (7) broad heels, and is (8) tall and straight. (9) It has nonprotruding ankles, (10) body hairs that point upward, (11) Antelopelike calves, (12) long and beautiful arms, (13) And is the supreme of those whose sexual organ is covered by a sheath.

(14) The skin has a golden hue and (15) is delicate. (16) It has well-grown body hairs, each one single by itself and curling to the right, (17) The face is adorned with the ur?a-hair, and (18) the upper body is lionlike.

(19) It has evenly rounded shoulders, (20) with compact flesh in between, (21) And even unpleasant tastes appear as the most delicious tastes for it.

(22) Its figure has symmetrical proportions like the nyagrodha tree741, (23) It has an u??i?a on the head, (24) a large and beautiful tongue, (25) A melodious voice like Brahma, (26) jaws like a lion, (27) Very white teeth of (28) equal size, (29) well arranged, And (30) in a complete set of forty, 28b (31) Dark-blue eyes, and (32) eyelashes like those of a magnificent heifer. These are the thirty-two marks.742

You may wonder, “What does the appearance of this kaya do?” Though the protector’s rupakaya May remain for many eons, For guiding those in need of guidance, This very dhatu shows as different.743 55

The rupakayas appear to guide specific beings by remaining for exactly as long or short a time as it takes to mature their mind streams. In that this completely bright wisdom of their own appears as an object, there is a slight factor of dualistic apprehension. Therefore, the rupakayas indeed appear in this way, but it is not that the dharmadhatu and wisdom are different ultimately. Therefore, the next verse teaches what the purpose is.

Ascertaining the object of the mind, Consciousness will engage in it.

Once your very own awareness becomes pure, You will dwell right in the bhumis’ nature. 56

By seeing the kayas of Buddhas, hearing the dharmas of the mahayana, smelling the scent of ethics, tasting the pleasure of the dharma, and touching upon the tangible object of samadhi, finely analyzing prajña examines all phenomena.

These six doors are the mind’s object, which is considered to be wisdom. Therefore, it is what consciousness will engage in. Through entering into and resting more and more within this pure awareness of your very own, you will dwell in a completely pure way in all paths and bhumis.744 Thus, this is expressed by the conventional term “dwelling.”

The final mode of being is taught in the next verse. The great and mighty ones’ supreme abode, Akani??ha that’s so beautiful, And consciousness, all three of them, Fuse into a single one, I say. 57

It is explained that, once self-aware wisdom—29a the completely pure dharmadhatu—has reached its culmination, the wisdom of the rupakayas and the form of the sambhogakaya in the abode of the great and mighty bodhisattvas—the Akani??ha of the form realm—appear. This presentation and what is said in the Buddhavata?sakasutra about the great Akani??ha of the dharmadhatu are indeed explained as if they were different. However, actually, all that is spoken of here does not actually exist as any external referent in the way it is described. Rather, it is due to the aspect of the stains on the essence of one’s own mind having become pure or not that wisdom merely appears in two aspects, as if it were an object and a perceiving subject. In the final picture, since the three consciousnesses fuse into a single one, all Buddhas are equal through the three equalities.745 Therefore, I, the noble great being Nagarjuna, say that also the appearances in the consciousnesses of those who engage in yoga do not exist as anything other than just these consciousnesses themselves.

Here, the three kinds of consciousness are the six consciousnesses that operate with entities, the mentation that dwells in the alaya-consciousness, and the alaya-consciousness. You may wonder, “How do they fuse?” Through practitioners purifying their operating consciousnesses on the bhumi of engagement through aspiration,746 the nirma?akaya is displayed for them. Through purifying the mentation that dwells in the alaya-consciousness from having entered the first of the bhumis of pure superior intention747 up The Third Karmapa and His Commentary on the Dharmadhatustava 259 through the seventh bhumi, the sambhogakaya appears. Through the alayaconsciousness becoming pure on the three pure bhumis, the dharmakaya appears. Thus, the bhumis are attained just as these kayas appear, and through such attainment, mastery is gained. This is expressed in line 56d as the conventional term “having arrived at their very nature.” Therefore, the enlightened activity of the buddhakayas and wisdoms, at the same time, appears as if it existed externally and yet is without any real existence in the outside. Consequently, you should know that it is the light rays and the enlightened activity of your own dharmakaya.748 29b Thus, the meaning of this accords with what is stated in the Sarvabuddhavi?ayavatarajñanalokala?karasutra749

and the Uttaratantra:

Likewise, in those with unstained confidence and such By having cultivated the qualities of confidence and so on, What appears in their own minds are the perfect Buddhas, Endowed with the major and minor marks.

These Buddhas are walking, standing, Sitting, and sleeping, Performing all kinds of conduct, Speaking the dharma of peace, Resting in meditative equipoise in speechless reality, And demonstrating all kinds of miraculous displays. Possessed of great splendor, The Buddhas will be seen by sentient beings.

Having seen them, those who have the wish Will devote their efforts to this “buddhahood.” Correctly adopting its causes, They will attain the state they long for. These appearances are utterly Without thought and movement.

Nevertheless, they manifest With great benefits in the worlds. Ordinary beings surely do not understand That these are appearances of their own minds. Nevertheless, seeing these forms Becomes fruitful for them.

260 In Praise of Dharmadhatu By relying on gradually seeing these forms, Those who dwell in this principle Will see the genuine dharmakaya Right in their middle through the eye of wisdom.750

2.2.2.2.4. Explaining inconceivable enlightened activity This is taught by three verses. First, in order to instruct on the meaning of omniscience, the text says:

As for knowing all among the childish, The diversity among the noble, 58ab For the sake of sentient beings without realization, the Buddhas demonstrate omniscience and guide them. Among the noble, they show infinite displays of samadhi. All of this is the power of their mastery of pure mind.

Furthermore, And the great and mighty, infinite in time— What’s the cause of time in eons? 58cd

30a The timespans of the great and mighty Akani??ha and those who dwell in Akani??ha are indeed sixty million great eons. The Buddhas also teach what the cause of that is and they teach what is even more infinite than that as well, which is the mode of such timespans as they, in particular, are found in the Avata?sakasutra. There, a single one of such eons is counted as one full day, and then an eon consisting of such days is again counted as merely one full day. This same way of counting is repeated thirteen times. Through having mastered teaching like that, wisdom springs forth.751

For sustaining the duration, During eons truly infinite, Of all beings’ outer realms And for creatures’ life-force to remain, This is what’s the inexhaustive cause. 59

The infinite dharmadhatu is also the cause that sustains the continuum of the duration of the inconceivable manner in which all outer realms of sentient beings, due to the factor of their not realizing their own wisdom, dependently originate during infinite, inexpressible eons without showing a beginning or an end. Also, the life-force of creatures originates in dependence The Third Karmapa and His Commentary on the Dharmadhatustava 261 on what is called “ak?ara”752—the principle of being unborn and unceasing. Therefore, the manner in which their life-force remains is this point of being inexhaustive. Hence, through realizing dependent origination, one should realize that the nature of sa?sara is inseparable from nirva?a.753

Therefore, the next verse says:

In that whose fruition’s inexhaustible, Through the special trait of nonappearance, Engage in full for prajña’s sake. 60

Since the fruition that comes forth from the cause of realizing that sa?sara and nirva?a do not exist as two knows no exhaustion, it is held to be similar in this respect to the end of sa?sara, which will never occur either. Therefore, through the trait of the nonexistence of the duality of apprehender and apprehended, which was taught above, 30b those with insight should engage in that cause for the sake of the prajña that manifests the path of seeing. In this way, the revelation of this fact that inexhaustible sa?sara— the realms of sentient beings—and inexhaustible buddha wisdom are unborn and unceasing demonstrates the inconceivability of the dharmadhatu.754

As the Yukti?a??ika says:

Sa?saric existence and nirva?a— These two are not to be found.

It is just the true understanding of existence

That is expressed as “nirva?a.”755

2.2.2.2.5. The way in which enlightenment, due to such realization, is neither near nor far

Don’t think enlightenment is far away, And don’t conceive it as close by.

With the sixfold objects not appearing, It’s awareness of reality just as it is. 61

Since unsurpassable enlightenment is the realization of sa?sara’s nature, don’t think that it is far away. Since there is absolutely no being enlightened in those who are involved in apprehender and apprehended, do not conceive it as close by. If there is no appearing of any characteristics of the sixfold objects that would qualify them as external referents, there simply are none. Consequently, if there is no appearance of the six apprehending consciousnesses, there is no arising and ceasing of them. Therefore, the seventh consciousness—mentation—does not exist either. And if all of those do not exist, also the alaya-consciousness that is produced by them does not arise. Therefore, mind does not exist. The direct realization of this by being aware of and realizing it as it really is is buddhahood.756 This is also stated in Nagarjuna’s Lokatitastava:

Without being known, nothing is a knowable object, But consciousness does not exist without that. Therefore, You said that, by a nature of their own, Knowledge and knowable object do not exist.757

Master Nagarjuna’s own Bhavanakrama says:

By relying on mere mind, One does not imagine outer objects. By resting in the observed object of suchness, 31a One should go beyond mere mind too. Going beyond mere mind, One must even go beyond nonappearance. The yogin who rests in nonappearance Sees the mahayana.758

Master Candrakirti declares in his Madhyamakavatara: The dry firewood of knowable objects having been burned entirely, This peace is the dharmakaya of the victors.

At this point, there is neither arising nor ceasing. The cessation of mind is revealed through this kaya.759

The Mahayanasutrala?kara reads:

The mind is aware that nothing other than mind exists.

Then, it is realized that mind does not exist either.

The intelligent are aware that both do not exist And abide in the dharmadhatu in which they are absent.760

All of these statements have the same meaning, which can be phrased as follows:

“Once the eight collections of consciousness have become pure and relinquished, they appear as the direct perception of buddha wisdom.” But it The Third Karmapa and His Commentary on the Dharmadhatustava 263

is not said here that “the wisdom-kaya and its enlightened activity do not exist either.”

This completes the explanation of the way to meditate section 2.2.2., which includes the way in which the conditions for realizing the dharmadhatu— the three jewels—appear subsection 2.2.2.2..

2.2.3. Explaining how the manner of manifesting and attaining the path arises from having become familiar with the dharmadhatu in this way

This has five parts:

1) Needing to understand the manner of adopting and rejecting 2) The remedy for sa?sara 3) The remedy for peace 4) The dharmas that make the basic element unfold 5) The sequence of the manner in which it unfolds 2.2.3.1. Needing to understand the manner of adopting and rejecting

Just as from a mix of milk and water That is present in a vessel, Geese just sip the milk but not the water, Which remains just as it is. 62 Just so, being covered by afflictions, Wisdom dwells within this body, one with them. But yogins just extract the wisdom And leave the ignorance behind. 63

For example, according to Indian tradition, geese are able to separate milk from water 31b and sip just the milk. Just so, buddha wisdom in its two aspects of knowing suchness and variety dwells within this mind and body, being covered by afflictions. But through the stains, it seems as if it is not clearly manifest and mixed with them. Through relying on the correct condition—hearing the dharma that distinguishes what to adopt and what to reject (the natural outflow of the compassion of the Buddhas), which is just our own stainless cognizance—it so happens that yogins extract the wisdom and leave the stains of ignorance behind.761 This is how the manner of adopting and rejecting appears, which is called “the path of accumulation,” since, based upon the accumulation of merit, the accumulation of wisdom is realized and adopted.

264 In Praise of Dharmadhatu 2.2.3.2. Instruction on the remedy for sa?sara As long as we still cling to “self” and “mine,” We will conceive of outer things through this.

But once we see the double lack of self, The seeds of our existence find their end. 64

When sentient beings cling to a self and think of the person as being something real, they are mistaken. Hence, there is no self in the person.762 Their thinking conceives of conditioned phenomena that appear as objects to be outer things, saying, “These are mine,” thus clinging to all phenomena as arising and ceasing. In order to overcome this, it is taught that all phenomena lack a self or real identity. Through realizing this double lack of identity just as it is, the seeds of existence in the three realms find their end, and what is supramundane is realized. Therefore, this Mother that is the realization of identitylessness is the one who gives birth to all four kinds of noble ones. Sravakas realize the identitylessness of the person. On top of that, pratyekabuddhas realize phenomenal identitylessness with regard to the apprehended referents. Bodhisattvas realize twofold identitylessness, by all of the above plus the conceptions about the apprehender having become pure. Therefore, it is extensively stated in the prajñaparamita sutras 32a that “those who wish to train in the bhumis of the sravakas should listen to just this prajñaparamita . . . ,” the same being repeated for “those who wish to train in the bhumis of the pratyekabuddhas,” “in the bhumis of bodhisattvas,” and “in the knowledge of all aspects.”763 Hence, it is to be realized deeply that all phenomena are without nature, which should be done just as it is discussed in detail in Nagarjuna’s collection of reasoning. Thereafter, in order to relinquish being headed for the extreme of personal nirva?ic peace, through the mode of being of buddhahood and great compassion and for the sake of accomplishing the wisdom-kaya, Nagarjuna taught the unsurpassable attainment. Thus, he makes us realize the dharmadhatu.

2.2.3.3. Instruction on the remedy for peace Since it is the ground for buddhahood, nirva?a, Purity, permanence, and virtue too, And because the childish think of two, In the yoga of their nonduality, please rest. 65

Since even the noble ones who realize the two kinds of identitylessness still have the ground of the latent tendencies of ignorance, uncontaminated The Third Karmapa and His Commentary on the Dharmadhatustava 265 karma, a body of mental nature, and the inconceivable death and transition, they fall a bit short of fully reaching the dharmadhatu, that is, they do not realize the actual dharmakaya. Thus, the dharmakaya is the nirva?a that consists of the four paramitas of genuine purity, genuine self, genuine bliss, and genuine permanence. Therefore, it is taught that, in comparison with these, even the notions of impermanence, emptiness, suffering, and lack of self are mistaken. Hence, the actuality of the dharmakaya abides in a profound way. You may wonder, “Because of what is that so?” The childish think of sa?sara and nirva?a as being two, whereas buddhahood has the nature of the nonduality of sa?sara and nirva?a. Therefore, you should know how to rest in the yoga of that.764 32b The great master Asa?ga reports that this is discussed in detail in the Srimaladevisutra:

Since arhats, pratyekabuddhas, and bodhisattvas who have attained mastery765 have not relinquished the ground of the latent tendencies of ignorance, they still possess the latent traces of the stench of the afflictions. Therefore, they have not attained the final culmination of purity. Based on that, they possess subtle kinds of engaging in the reference points of characteristics. Therefore, they have not attained the unconditioned paramita of self. Based on the uncontaminated karma that is triggered by these causes and conditions, they come to have a body whose nature is mental. Therefore, they have not attained the paramita of the utter bliss of such a body having ceased. For as long as they have not manifested the basic element of the Tathagatas in which all of the above have ceased, they are not free from the death and transition that are inconceivable changes. Therefore, they have not attained the paramita of changeless permanence.766

Furthermore, the teachings on emptiness as the remedy for the clinging to characteristics of entities are very profound. To speak here about otherawareness, self-awareness, kayas, and wisdom by mentally superimposing any notions of these arising from themselves, others, both, or without a cause and so forth, and thus clinging to them as being real is what mistakenness is all about. Therefore, such is to be put to an end in all respects. However, if ordinary beings, based on such teachings, fixate solely on emptiness as being the supreme and thus reject dependent origination, they are done for.

As the Mulamadhyamakakarikaprajñanama says:

By the flaw of having views about emptiness, 33a

Those of little prajña are ruined, 266 In Praise of Dharmadhatu Just as when incorrectly seizing a snake Or mistakenly practicing an awareness-mantra.767 The Yukti?a??ika states: Those who do not understand the meaning of voidness, But engage in mere studying Without practicing any merit, Such base people are ruined.768