Unraveling the Intent
Chapter 4
Toh 106
Degé Kangyur, vol. 49 (mdo sde, ca), folios 1.b–55.b
Translated by the Buddhavacana Translation Group (Vienna)
under the patronage and supervision of 84000: Translating the Words of the Buddha
First published 2020
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Table of Contents
Summary
In Unraveling the Intent, the Buddha gives a systematic overview of his three great cycles of teachings, which he refers to in this text as the “three Dharma wheels” (tridharmacakra). In the process of delineating the meaning of these doctrines, the Buddha unravels several difficult points regarding the ultimate and relative truths, the nature of reality, and the contemplative methods conducive to the attainment of complete and perfect awakening, and he also explains what his intent was when he imparted teachings belonging to each of the three Dharma wheels. In unambiguous terms, the third wheel is proclaimed to be of definitive meaning. Through a series of dialogues with hearers and bodhisattvas, the Buddha thus offers a complete and systematic teaching on the Great Vehicle, which he refers to here as the Single Vehicle.
Acknowledgements
Translation by the Buddhavacana Translation Group.
The text was translated by Gregory Forgues and edited by Casey Kemp. With special thanks to Harunaga Isaacson, Matthew Kapstein, Klaus-Dieter Mathes, Jonathan Silk, Lambert Schmithausen, Tom Tillemans, and William Waldron for their helpful comments and advice.
The translation was completed under the patronage and supervision of 84000: Translating the Words of the Buddha.
The generous sponsorship of Qiang Li (李强) and Ya Wen (文雅), which helped make the work on this translation possible, is most gratefully acknowledged.
Chapter 4
Then the Blessed One spoke these words to Subhūti: “Subhūti, do you know how many beings in the world90 display their knowledge91 under the influence of conceit? Do you know how many beings in the world display their knowledge without conceit?”
Subhūti answered, “Blessed One, according to my knowledge, there are only a few in the world of beings who present their knowledge without conceit, but countless, innumerable, and inexpressible in number are those who do so under its influence. Blessed One, at one time I was staying in a hermitage set in a great forest. There were many monks living in the vicinity who had also established themselves there. At sunrise, I saw them gather together. They showed their knowledge and revealed their understanding by taking various aspects of phenomena as referential objects.92
“Some showed their knowledge by taking the five aggregates as referential objects: their phenomenal appearance, their arising, their disintegration, [F.10.a] their cessation, and the acknowledgment of their cessation. In the same way, some showed their knowledge by taking the twelve sense domains as referential objects, some by taking dependent arising as a referential object. Some showed their knowledge by taking the four kinds of sustenance as referential objects: their phenomenal appearance, their arising, their disintegration, their cessation, and the acknowledgment of their cessation.
“Some showed their knowledge by taking the four noble truths as referential objects: their defining characteristic, the comprehension of suffering, the abandoning of the cause of suffering, the actualization of the cessation of suffering, and the practice of the path.
“Some showed their knowledge by taking the eighteen constituents as referential objects: their phenomenal appearance, their varieties, their manifoldness, their cessation, and the actualization of their cessation.
“Some showed their knowledge by taking the four applications of mindfulness as referential objects: their phenomenal appearance, their adverse factors, their antidotes, their practice, their arising from having been non-arisen, their remaining after they arose, and their maintaining, resuming, or increasing. In the same way, some showed their knowledge by taking as referential objects the four correct self-restraints, as well as the four bases of supernatural powers, the five faculties, the five forces, and the seven branches of awakening. Some showed their knowledge by taking as referential objects the eight branches of the noble path: [F.10.b] their phenomenal appearance, the antidotes to their adverse factors, their practice, their arising from having been non-arisen, their remaining after they arose, and their maintaining, resuming, or increasing.93
“Then I thought to myself, ‘These venerable monks displayed their knowledge by revealing their understanding by taking various aspects of phenomena as referential objects, but they have not perceived the ultimate, whose defining characteristic is of a single nature94 everywhere.’ These venerable persons have conceit and, without doubt, display their knowledge under the influence of conceit. Blessed One, at an earlier time, you spoke these words: ‘The ultimate is subtle, profound, difficult to understand, extremely difficult to understand, and characterized as being of a single nature everywhere.’ How wonderful indeed are these very words of yours! Blessed One, if even those who practice your teaching, such as these beings who became monks, find it difficult to understand in this way the ultimate whose defining characteristic is of a single nature everywhere, what need is there to mention how difficult it is for those outsiders who do not follow your teaching?”
The Blessed One replied, “So it is, Subhūti. So it is. I have completely and fully awakened to the ultimate that, being characterized as being of a single nature everywhere, is subtle, extremely subtle, profound, extremely profound, difficult to understand, and extremely difficult to understand. Yet, after I attained complete and perfect awakening, [F.11.a] I communicated through words, gave explanations, established distinctions, expressed myself through conventions, and imparted teachings. One might ask why I did this.
“Subhūti, it is because I teach that the ultimate is the referential object conducive to purification95 within the aggregates, as well as within the sense domains, dependent arising, the sustenances, the truths, the constituents, the applications of mindfulness, the self-restraints, the bases of supernatural powers, the faculties, the forces, the branches of awakening, and, Subhūti, the eightfold path. This referential object conducive to purification within the aggregates is of a single nature everywhere and its defining characteristic is not different from theirs. It is just the same from the sense domains up to the eightfold path: the referential object conducive to purification within these various referential objects is of a single nature everywhere and its defining characteristic is not different from theirs. Subhūti, through this approach, you should thus know that what is characterized as being of a single nature everywhere is the ultimate.96
“Moreover, Subhūti, once renunciants who practice yoga have realized in reference to a single aggregate the selflessness of phenomena, which is the ultimate reality,97 they do not look for this ultimate reality, this selflessness, individually within the other aggregates or in the sense domains, dependent arising, the sustenances, the truths, the constituents, the applications of mindfulness, the self-restraints, the bases of supernatural powers, the faculties, the forces, the branches of awakening, and the eightfold path. Instead, they rely upon the nondual gnosis98 that is in accordance with true reality. Through this alone,99 [F.11.b] they infallibly ascertain and realize the ultimate, characterized as being of a single nature everywhere. Subhūti, through this approach, you should thus know that what is characterized as being of a single nature everywhere is the ultimate.
“Moreover, Subhūti, if ultimate reality itself, the selflessness of phenomena, had a defining characteristic distinct [from the defining characteristics of phenomena] in the way the aggregates, the sense domains, dependent arising, the sustenances, the truths, the constituents, the applications of mindfulness, the self-restraints, the bases of supernatural powers, the faculties, the forces, the branches of awakening, and the eightfold path have defining characteristics distinct from one another, then, on account of this, ultimate reality itself, the selflessness of phenomena, would have causes and arise from causes. If it arose from causes, it would be conditioned. If it were the conditioned, it would not be the ultimate. If it were not the ultimate, one would need to look for some other ultimate. Subhūti, this ultimate, the selflessness of phenomena, does not arise from causes. It is not conditioned. Neither is it the case that it is not the ultimate. One must [therefore] not look for an ultimate other than that ultimate. Thus, whether tathāgatas manifest or not, because it is the case that it permanently and immutably abides within phenomena, only this nature of phenomena, this constituent abiding in phenomena, is constant.100 Subhūti, for all these reasons, you should know through this approach that the ultimate is characterized as being of a single nature everywhere.
“Subhūti, it is like this: although there are many varieties of forms with distinct defining characteristics within space, since space itself is free from phenomenal appearances, [F.12.a] devoid of conceptions, and without change, its defining characteristic is of a single nature everywhere. Likewise, Subhūti, you should know that the ultimate is characterized as being of a single nature everywhere, within all phenomena whose defining characteristics are distinct from one another.”
Then, at that moment, the Blessed One spoke these verses:
This was the chapter of Subhūti—the fourth chapter.
Abbreviations
| Bd | Bardan (Zanskar) canonical collection |
|---|---|
| C | Choné xylograph Kangyur |
| Cbeta | Chinese Electronic Buddhist Association, (www.cbeta.org) |
| Cz | Chizhi Kangyur |
| D | Degé xylograph Kangyur |
| Dd | Dodedrak Kangyur |
| Dk | Dongkarla Kangyur |
| Do | Dolpo canonical collection |
| F | Phukdrak manuscript Kangyur |
| Go | Gondhla (Lahaul) canonical collection |
| Gt | Gangteng Kangyur |
| H | Lhasa xylograph Kangyur |
| He | Hemis I Kangyur |
| J | ’jang sa tham/Lithang xylograph Kangyur |
| Kʙ | Berlin manuscript Kangyur |
| Kǫ774 | Peking 1737 xylograph Kangyur |
| L | London (Shelkar) manuscript Kangyur |
| Lg | Lang mdo Kangyur |
| Mvyut | Mahāvyutpatti |
| N | Narthang xylograph Kangyur |
| Ng | Namgyal Kangyur |
| Np | Neyphug Kangyur |
| O | Tawang Kangyur |
| Pj | Phajoding I Kangyur |
| Pz | Phajoding II Kangyur |
| R | Ragya Kangyur |
| S | Stok manuscript Kangyur |
| Saṃdh. | Saṃdhinirmocanasūtra |
| Saṃdhdh | Dunhuang manuscript: Stein Tib. n°194 (49 folios) and Stein Tib. n°683 (1 folio) (Hakamaya 1984–1987) |
| T | Tokyo manuscript Kangyur |
| Taishō 676 | 解深密經, translated by Xuanzang (596–664 ᴄᴇ) |
| TrBh | Sthiramati’s Triṃśikāvijñaptibhāṣyam |
| U | Urga xylograph Kangyur |
| V | Ulaanbaatar manuscript Kangyur |
| VD | Degé; xylograph of the Viniścayasaṃgrahaṇī of the Yogācārabhūmi from the Tengyur |
| VG | Golden; xylograph of the Viniścayasaṃgrahaṇī of the Yogācārabhūmi from the Tengyur |
| VP | Peking; xylograph of the Viniścayasaṃgrahaṇī of the Yogācārabhūmi from the Tengyur |
| VinSg | Viniścayasaṃgrahaṇī of the Yogācārabhūmi |
| X | Basgo manuscript Kangyur |
| YBht P ’i | Tibetan translation of Acarya Asanga’s Yogācārabhūmi from the Peking Tengyur (n°. 5540, sems-tsam, ’i 143aI-382a5 (vol. I l l : 121-217) |
| Z | Shey Palace manuscript Kangyur |
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