THE ESSENCE OF SHENTONG

By Taranatha

OM SVASTI

To explain the essence of Shentong, the ultimate Mahayana,

we will:-

I. describe the general philosophical schools,

II. characterize Madhyamaka principles, and
III. refute criticisms by others.
I. General Philosophical Schools

While the views and doctrines of non-Buddhists lack a path to

liberation, our Buddhist view and doctrine has such a path to
liberation. And although non-Buddhists lack a path to
liberation, some do have an exalted teaching leading to the
higher realms like the Samkhyas, Jains, and other yogic non-
Buddhists. By eschewing harmful actions and cultivating
virtue, they are reborn as humans or desire realm gods. By
meditating on the four absorptive states, they are reborn in
the form realms. And by meditating on the four formless
concentrated states, they are reborn in the formless realms.
Others lack even a path to the higher realms, like hedonists
and nihilists who underrate the law of karma and pursue
violence.

The reason non-Buddhists have no path to liberation is this:

they do not reject the attitude which fixates on a self, called
self-clinging. From beginningless time in cyclic existence, the
attitude of self-clinging has been strong and continuous. On
top of that, some philosophical schools even affirm the
existence of the self in many ways. They cultivate that idea!
Because they have no antidote to self-clinging, they are unable
to overcome it. And this self-clinging is the cause of all other
disturbing emotions!

The noble non-Buddhists meditate on general impermanence

of birth, old age, sickness, and death. They understand that
this life and the desire realms are suffering. They regard gross
material things like form as unreal. They develop contentment
and have few desires. They are kind and compassionate. As a
result of meditating on the equality of friend and foe, they
possess equanimity. They refrain from the four root downfalls.
Therefore, they have a positive view, meditation, and action,
and they can reach the higher realms.

The Four Schools of Buddhism

The four schools of Buddhism are Vaibhashika, Sautrantika,

Cittamatra, and Madhyamaka. The first two are Hinayana, or
Shravakayana. The last two are Mahayana.

How does one categorize Hinayana and Mahayana? They are

categorized according to whether they maintain the
Shravakayana sutras as the final teachings of the Buddha or
whether they maintain the Mahayana sutras and treatises as
the ultimate teachings. Proponents of the Hinayana and
Mahayana teachings are grouped in the Hinayana and
Mahayana schools, respectively.

However, individuals in those schools cannot be determined as

either Hinayanist or Mahayanist categorically. Individuals who
cultivate Mahayana aspirations and practice in their mind-
stream are Mahayanists. Individuals who cultivate Hinayana
aspirations and practice in their mind-stream are Hinayanists.
If they do not cultivate any aspiration or practice, then
whatever scriptures they read or schools they follow, they are
neither Mahayanist nor Hinayanist.

There are individuals who adhere to Mahayana tenets but

actually practice the Hinayana path. There are also individuals
who adhere to Hinayana tenets but actually practice the
Mahayana path. There are individuals who adhere to and
practice Mahayana tenets, and those who adhere to and
practice Hinayana tenets. Many hold tenets but do not actually
practice a path. There is hardly anyone practicing the path
who does not adhere to tenets.

The Vaibhashikas hold that mind, divided into cognition and

mental events, exists as objectively real. The arising and
dissolving of the five sense faculties and five sense fields also
exist as objectively real. Non-concurrent formations, the three
uncompounded elements such as the sky, and the past and
future of things, they assert that these elements truly exist.
They also assert that gross objects and the continuum of
objects are unreal. Consciousness arises out of truly existent
sense faculties and objects. The eye directly perceives form.
The most refined Vaibhashika doctrines, like the Kashmir
School, assert that all compounded phenomena dissolve from
moment to moment and thus are impermanent. They maintain
that the personal self is merely a mental designation and
insubstantial.

The worst doctrines of Hinayana, like the Sammitiyas, agree

that compounded phenomena are impermanent, because they
eventually perish. However, they say that compounded
phenomena do not dissolve moment to moment. Therefore,
they assert that the continuum of phenomena is somewhat
substantial. Although they do not view the self as
independent, solitary, and eternal - as non-Buddhists do - they
see the self as materially evident and thus real. With this
faulty view, they have no actual path to liberation; but they
have taken refuge in the Three Jewels and they do study,
contemplate, meditate and practice morality. Therefore, they
are motivated by the desire for liberation, and eventually they
will achieve liberation.

The Vaibhashikas maintain that the Seven Books Of

Abhidharma are the words of the Buddha. Because the sutras
contain many teachings with hidden meanings and provisional
truths, they believe it is necessary to rely on a commentary for
the view and teachings, called the Mahavaibhasa.

The Sautrantikas say that uncompounded elements and non-

concurrent formations are imputed. Since they are just mental
designations, they are unreal. Furthermore, the continuum of
objects, like form and so on, and the continuum of mind are
unreal. The past and future of things are also merely imputed.
However, momentary partless particles and the instantaneous
flickering of mind are real. They assert that the eye does not
perceive form and that eye consciousness also does not
directly perceive form. What the eye consciousness sees is the
reflection of form, which the eye consciousness recognizes as
form. However, they maintain that appearances have an
external basis of form, which gives rise to appearance.

The Sautrantikas maintain that the Seven Books of

Abhidharma are not the words of the Buddha. Since there are
mistakes in commentaries, such as the Mahavaibhasa, they say
that one should follow the sutras.

According to both schools, the Shravaka Pitakas alone

represent the Buddha's teachings. The famous Mahayana
sutras like the Prajnaparamita, Ratnakuta, and Avatamsaka
are not the Buddha's teachings. They say the difference
between the Hinayana and Mahayana lies in the actions of
individuals, not in different scriptures.

What those schools assert as real and their negation of

Mahayana are the flaws in their doctrine. They are correct on
all other counts, such as instantaneous dissolution and
personal non-self.

According to Cittamatra, external objects, such as form, are

like dream images. They are mind itself, manifesting as this
and that; the appearances are not external. Take the example
of form. What is known as the eye faculty is the mind
manifesting as the eye. Therefore, the eye does not exist
independently. Furthermore, what is known as form is mind
manifesting as form. So form also does not exist
independently. From the eye faculty and form, it seems the
eye consciousness arises. It is a mistake to see these three
[sense faculty, sense object, and sense consciousness] as
separate; they are of one stuff, mind. When the eye
consciousness perceives form, it sees itself.
What causes form to arise? Apart from mind, there is no real
form which gives the impression of an external world. Without
examining or analyzing, ordinary people believe that the eye
sees form. But when analyzed, form cannot be established, but
mind appearing as form can be truly established. Therefore,
the nature of all consciousnesses can be truly established.
Within that, the objective pole appears externally as the
material world, and the subjective pole appears internally as
consciousness. Within non-duality, consciousness is regarded
as real.

The Cittamatrins find it sufficient to define non-duality as the

inseparability of the subject and object. They regard the true
nature of consciousness as primordial wisdom. They claim to
refute duality according to their system, but when examined
by a higher viewpoint, they do not fully refute it. When they
propose that the subject and object are not separate entities,
they must also assert that the mind exists in its own right.

The Cittamatrins regard consciousness as real and

consciousness by nature as non-dual primordial wisdom. They
do not see the subjective pole as just consciousness, but as
the part which appears as separated from the mind appearing
as objects. These assertions are mistaken. Their other points
are correct.
II. Madhyamaka Principles

There are two schools of Madhyamaka: general Madhyamaka

and Great Madhyamaka.

General Madhyamaka
The general Madhyamaka is known in Tibet as Rangtong. In
both India and Tibet, that school is known by its view, 'free of
inherent nature.' The masters of the Rangtong school are
Buddhapalita, Bhavaviveka, Vimuktasena, Shantarakshita and
their followers. There are differences among their viewpoints;
however, they all agree that phenomena are relative.
Phenomena include all compounded things - such as form,
mind, and non-concurrent formations- and uncompounded
elements such as space and non-entities. These phenomena
are free of inherent nature. That is the ultimate truth for
Rangtongpas. Relative and absolute are neither identical nor
different. Their separation is merely a classification.

The nature of dharmata contains nothing at all; it is free from

elaboration, illustrated by the example of space. Relative
phenomena are empty of reality even as they appear. Their
manifestation is unceasing, illustrated by the example of a
magical illusion. On both relative and absolute levels, the
nature of dharmata transcends reification, such as existence
and non-existence, affirmation and negation.

They maintain that ultimate dharmata is merely transcending

concepts, like space. They say that the Buddha's wisdom is
relative, not truly existing, and that the ultimate truth also
does not truly exist. The Prasangikas formulate a philosophical
framework, but in order to avoid the contention of others, they
make no assertions. They believe that one can reverse wrong
views without developing certainty. These assertions are
mistaken. They are correct when they assert that all
phenomena, including the subjective and objective poles, are
unreal. What is non-existent also is not real.

Cittamatrins and Rangtong Madhyamikas do not fully

understand the self-luminous awareness of primordial wisdom,
which is the real secret of buddha-nature. The Rangtong
masters of the past never refuted Shentong. Their later
followers made refutations, because they misunderstood the
key points of Shentong.
Great Madhyamaka
In Tibet, the Great Madhyamaka, which is Yogacara
Madhyamaka, is known as Shentong. It was elucidated in the
scriptures of Maitreya, Asanga, Vasubandhu and Dignaga. It
was also profoundly illuminated in Nagarjuna's Praise to
Dharmadhatu. Shentong was the viewpoint of both masters,
Nagarjuna and Asanga.

According to Shentong, all the following are regarded as

compounded and transient and thereby unreal: the three
uncompounded dharmas, regarded as unconditioned by all
schools up to and including Cittamatra, but which are actually
imputed and insubstantial; all basic samsaric dharmas such as
external objects, the eight types of consciousness, and the
fifty one dharmas of mental events; and everything included in
the path and result, such as all newly arisen aspects within the
fruition of Buddhahood and whatever appears to those yet to
be tamed. From the vantage point of ultimate truth, whatever
appears as sight and sound, all the phenomena within dharma
and dharmata, everything included in subject and object, are
compounded and transient and thereby unreal.

The ultimate truth is dharmadhatu and self-luminous

awareness, which is non-dual pristine wisdom. This is called
uncompounded dharmata. When examined by reason, nothing
but this can be established as true. However, in the Rangtong
way of comparing it to space, it is insubstantial; for that
reason, they assert that it is not ultimate truth.

The Shentong school is faultless, endowed with all good

qualities.

All Mahayanists accept Mahayana sutras as the words of the

Buddha. However, Cittamatrins hold four sutras -
Sandhinirmocana, Lankavatara, Ghanavyuha and Avatamsaka -
as definitive and the rest of them as provisional. The founders
of this school are the five hundred masters of the early
Mahayana. The holders of the general Madhyamaka consider
the Third Turning sutras as provisional and the Prajnaparamita
sutras of the Second Turning as ultimate. The real founders of
this school are Buddhapalita and so on as mentioned above.
Their followers claim that the eight proponents of the 'free of
inherent nature,' like Rahulabhadrika, and Nagarjuna adhered
to their view alone.
The Great Madhyamaka bases its view on the sutras of all
Three Turnings of the Wheel of Dharma. The view that
establishes ultimate dharmata as true is presented in a
general way in the following scriptures: Katyayana Sutra,
Sunyata Nama Mahasutra and many other sutras from the First
Turning; the Maitreya Pariprcchanama Sutra, the
Prajnaparamita in five hundred stanzas, and many other sutras
from the Second Turning; and also many sutras from the Third
Turning including the four important ones mentioned above.

The most definitive presentation of this subject is found in the

Tathatagatagarbha Sutra, Mahabheriharaka Sutra, Angulimala
Sutra, Srimaladevi Sutra, Mahaparinirvana Sutra, Ratnamega
Sutra, Prasanta Viniscaya Sutra and so forth. Based on these
sutras, the subtle and distinct view reveals pure dharmadhatu
as buddha-nature. In a subtle and distinctive way, these
secretly whispered teachings describe pure dharmadhatu,
buddha-nature, dharmakaya - permanent and unchanging -
with all the ultimate qualities of the Buddha, primordially and
naturally present.

Arya Maitreya was the author who elucidated the meaning of

the sutras through his literature. In the Abhisamayalankara, he
gave a brief and general explanation. In the Mahayana
Sutralankara, Madhyanta-vibhanga and Dharmata-vi-bhanga,
he clearly explained this view in detail. The extraordinary and
most subtle view of these essential sutras is presented in the
Uttaratantra. Asanga and Vasubandhu wrote commentaries on
these texts. In Asanga's commentary on the Uttaratantra, this
extraordinary view is utterly clear and elaborate. In their
entirety, the commentaries of these two brothers are clearly
Shentong Madhyamaka. In Vasubandhu's commentary on the
Prajnaparamita in 20,000 stanzas and his commentary on the
Dharmata-vibhanga, the Shentong view is extensive and
exceedingly clear. His disciples, Dignaga and Sthiramati, and
many other good students in his lineages taught widely the
doctrine of general Shentong. The subtle Shentong, since it is
difficult to fathom, was spread by ear to ear transmission only
to the best students.

Later, there emerged many in India who confused the

Shentong Madhyamaka and Cittamatra schools. For that
reason, the majority of Tibetans misunderstood them as the
same. In Tibet, a variety of scholars translated these texts, but
translators like Zugawe Dorje and Tsen Khawoche, who were
within Maitrya's meditative lineage, held the pure view. The
omniscient Dolpopa Sherab Gyaltsen spread the lion's roar of
the distinctive and profound Shentong across the land.

The Madhyanta-vibhaga says:

Impure perception exists;
That does not have both.
Emptiness is there,
And that is also there.
It is not emptiness
Nor non-emptiness;
In that way everything is explained.
It is, it is not, it is -
That is the Middle Way.
While defining the relative truth, impure perception which
gives rise to appearance exists on a relative level. Subjective
and objective appearances which are manifested to that are
just imputations of the mind. For that reason, these are not
real, even at the level of relative truth. Therefore, relative
truth is freed from both extremes. By accepting that
conceptual mind only exists on a relative level, one is freed
from the extreme of nihilism. By transcending the imputed
subjective and objective poles, one is freed from the extreme
of eternalism.

The primordial wisdom of emptiness is free of contrivance. It is

truly and naturally present within our impure perception and
consciousness. When dharmata is covered, obscured
consciousness remains as temporary and removable, and the
defilements are unreal. Therefore, it is said that ultimate truth
is also freed from both extremes.

Because emptiness is truly established and all dharmas - like

concepts within the range of subject and object - are unreal,
ultimate truth is beyond the extremes of 'is' and 'is not,'
eternalism and nihilism. Therefore, subjective and objective
duality of the relative level are only deluded appearance.
Because nothing is independently established, it is empty of
self-nature. When divided into self and other, it is not possible
to be another's nature. Therefore, it is never non-emptiness.
The nature of primordial wisdom is ever-present and never
changes. For that reason, it is not empty of its nature; it is
permanent.

Generally, if it is empty and emptiness, it need not be empty of

its own nature. Primordial wisdom is empty of all contrivance
and dualism which is other than its own nature. That is why it
is empty.

Three Natures
The three natures are the imaginary, the dependent, and the
perfected.

Whatever is grasped by mental designation is the imaginary

nature. Non-entities and the appearances of objects arising in
the mind are imaginary. The relationship between name and
object, such as grasping the name as the object or mistaking
the object as the name, are also imaginary. Outer, inner, fringe
and center, big and small, good and bad, space and time, and
so on, whatever is grasped by thought is imaginary in nature.

The dependent nature is simply consciousness which arises as

subjective and objective poles, based on the habitual
tendencies of ignorance.

The perfected nature is self-aware, self-luminous, and free

from contrivance. The synonyms of the perfected nature are
dharmata, dharmadhatu, suchness, and ultimate truth.

The dependent and imaginary natures are equally false and

relative. However, it is necessary to separate them into
individual categories. The imaginary nature does not exist
even on a relative level. The dependent nature exists on a
relative level. The perfected nature does not exist on a relative
level, yet it truly exists on an ultimate level. Therefore,
imaginary nature exists by designation, and the dependent
nature exists as tangible. The perfected nature does not exist
in either of these two ways, rather it exists in an uncontrived
way.

The imaginary nature is non-existent emptiness. The

dependent nature is existent emptiness. The perfected nature
is ultimate emptiness.

Lord Maitreya said:

If one understands non-existent emptiness
And likewise existent emptiness
As well as ultimate emptiness,
It is said that one understands emptiness.
The imaginary nature has no characteristics. The dependent
nature has no arising. The perfected nature ultimately has no
nature. These are the three non-natures.
All phenomena are revealed to be without nature
By establishing the non-natures of the three natures.

According to this system, all phenomena are permeated by

emptiness and free of inherent nature; therefore, all
phenomena are empty and non-empty. This is the Shentong
view. And Shentongpas are the real exponents of 'free of
inherent nature.' The Rangtong masters, like Bhavaviveka and
Buddhapalita and others, are considered the main teachers of
the 'free of inherent nature,' based solely on popular belief.

Is the perfected nature real? Does it arise, dwell, or cease?

Does it come or go? Is it changeable? Is it space or time? Is it
one or many? It is none of these. If all of those qualities are
present, then the perfected nature would not be real. The
perfected nature is unborn, non-dwelling, and unceasing. It
does not come or go. It is not one or many. It has no cause and
no fruition. Within itself, it is free of the characteristics, the
qualities, and basis. It is beyond all space and time. Within
itself, it is free of all relative phenomena. It is indivisible
because it cannot be separated into distinct parts. Because it
is the nature of all phenomena, it is ever-present and all
pervasive.

The Meaning of the Great Madhyamaka.

Secondly, we will discuss the meaning of the Great
Madhyamaka.

The Sutralankara states:

In all suchness there is no differentiation.
The Tatagatha itself is purified;
All beings have the essence of that.
Suchness and the Tathagata are of the same stuff which is
called buddha-nature. The meaning of Tathagatagarbha,
Sugatagarbha, and the essence of the Buddha is the same.
That abides equally in the Buddha, in all phenomena, and in all
sentient beings. In sentient beings, buddha-nature is present
as a seed. In the Buddhas, buddha-nature is completely
actualized. The ultimate Buddha is the same as the seed in the
mindstream of sentient beings. Therefore, all sentient beings
have buddha-nature.

The buddha-nature that is in sentient beings is called gotra

and dhatu. If the buddha-nature in the Buddha is not like a
seed and buddha-nature in beings is like a seed, are these not
two different things? No. Buddha is suchness itself. Even when
we talk about Buddhas as people, to them buddha-nature is
not hidden and has become actualized. And when we talk
about a seed, it gives a meaning of something hidden inside
and therefore does not apply to the Buddhas. Although that
suchness of the Buddhas always abides in sentient beings,
because beings do not see it, it can be described as hidden or
as a seed. When the seed is described as unchanging, then it
can be said that Buddhas also have the seed of buddha-nature.
For that reason buddha-nature is free from both entity and
non-entity; that is why it is truly unconditioned and ultimately
uncompounded.

In the most profound and subtle understanding, there is no

dispute that the dharmadhatu of the Buddha is naturally
present with all the qualities of the Buddha. That is
inseparable from the dharmadhatu of sentient beings;
therefore what is wrong if we say that buddha-nature, which is
in sentient beings, is also present with all the qualities of the
Buddha.

The Uttaratantra states,

"Luminosity is uncreated, inseparable and all-pervasive. Its
limitless qualities are more numerous than the grains of sand
on the banks of the Ganges."
Thus, if the seed of the Buddha is present with all the
unconditioned qualities, it has all the qualities of the ultimate
Buddha.

The wisdom of all-pervading space (dharmadhatu) entails only

ultimate truth. Although the other four wisdoms are mainly
ultimate because of primordial nature, they have certain
aspects which are newly attained through the practice of the
path and which are relative. The ten powers and the four
fearlessnesses are similar. Physical qualities such as the major
and minor marks, and the sixty attributes of speech, are
relative and absolute in equal aspects. The svabhavikakaya is
nothing but ultimate truth. The dharmakaya is predominately
ultimate. As long as we do not differentiate real and imputed,
sambhogakaya and nirmanakaya are relative and absolute in
equal aspects. What appears to others as Buddha activity is
relative. The potency and power of wisdom are absolute. The
ultimate aspect of the kayas, wisdoms, qualities and activities
is primordially present in buddha-nature. When an individual
becomes enlightened, these are not newly attained; they are
just freed from the stains that obscure them. Whatever is
newly attained is the relative aspect. The ultimate aspect of
the qualities of past and future Buddhas are the same nature.
The relative aspect of those are also the same after one
attains enlightenment, but at the time of enlightenment they
are different. Therefore, it is impossible to say that the nature
of relative qualities is the same or different.

What is newly attained, or generated by practicing the path, is

called the 'generated result;' it is not real. The 'liberated
result' occurs just by removing obscurations from the
primordially abiding Buddha. It is not really cause and effect. It
is just called 'liberated cause' of the path as a description. The
liberated result is explained in the Abhidharma: "When
intellect is exhausted, that is freedom." This is not the
cessation of all mental activity. In the Dharanisvaraja Sutra it
says, "It is primordially exhausted, therefore it is called
cessation." This is the ultimate liberated result and the truth
of cessation. If you ask: is removing obscurations the same
meaning as 'exhaustion of intellect'? The answer is no. From
the vantage point of dharmadhatu obscurations are not
removed; removing is from the individual point of view. One
may sometimes use the term 'exhaustion of intellect' to refer
to the time of enlightenment, but actually there is nothing to
exhaust. Dharmadhatu is primordially pure because it has
never been stained; for that reason cessation is not newly
created by mind. Buddha-nature which is non-dual wisdom
permeates all phenomena equally. It is ornamented with all the
ultimate qualities of the Buddha. The great perfected nature is
unchanging and free from all contrivances; it is endowed with
all aspects of wisdom. This is the only unmistaken reality. The
wisdom of the noble ones is undiluted and truly established by
experience. Since it is unchanging, it is permanent, stable, and
enduring.

Buddha-nature and its qualities such as the marks and signs

were taught in the tantras of the Secret Mantrayana in their
entirety. Whatever is called relative, dualistic, and diluted
appearance, or in short, all phenomena of sight and sound, can
not stain the perfected nature. The perfected nature does not
exist separately as untarnished dharmadhatu but really abides
in relative truth. The imaginary nature is just diluted
appearance. Since reality is like the hare's horns, it is
unstained because there is nothing to be stained. Buddha-
nature, the perfected nature, is never empty of itself. All that
is other and relative is primordially empty. Ultimate truth, the
perfected nature, is shentong 'empty of other' not rangtong
'empty of itself.' What is relative is empty of other-nature as
well as empty of self- nature. What is ultimate is empty only of
other nature. This way of teaching is called Shentong
Madhyamaka.

In order to overcome the attachment to worldly dharmas, we

practice the renunciation of suffering and impermanence. To
renounce selfishness one should bring bodhicitta into the
mindstream. In order to renounce gross attachments to
relative phenomena, we meditate on understanding relative
truth as unreal. In order to renounce subtle attachments we
meditate on non-thought by dissolving relative thoughts into
space. Through practice we will gradually see the face of
buddha-nature, which is non-thought. Whatever path we
practice, the purpose is to see the perfected nature.
III Refuting Criticism

Now, we will refute the criticisms by others of Shentong

Madhyamaka. Although criticisms are addressed in detail in
The Ornament of Shentong Madhyamaka, here I include an
abbreviated version. Others quote the Lankavatara Sutra to
say, "If buddha-nature has all the marks and signs, how is it
different from the 'soul,' or Atman, of non-buddhists? In reply
the Buddha said, "It is not the same because of emptiness."
Others interpret the sutras to say that buddha-nature is
unreal; if it had marks and signs it would be analogous to non-
buddhist traditions. Buddha-nature, they say, is insubstantial
like space. To them we reply: to think everything which is
empty is untrue, insubstantial and non-existent is a fault of
attachment to your own inadequate doctrine.

The reason buddha-nature is not analogous to non-buddhist

traditions is this: the sutras say the marks are empty, but they
do not say that they are not present. To say that buddha-
nature with its radiant, perfected marks and signs is
provisional is nothing more than deception. Anyone who
criticizes the proponents of 'the permanent nature' as non-
buddhist likewise reject the Tatagathagharba sutras. It is also
incorrect to say that the meaning of permanence refers to
continuity. The continuum-permanence is even in samsara and
duality. If permanence referred to continuity, then all
compounded things would be permanent.

If you think that first it was defiled and later it became pure, it
follows that it is impermanent. From the vantage point of
dharmata, first it was not impure, later it did not become pure.
Whether it seems defiled or pure depends on the individual's
mind-stream. Just because individuals change their
perspective, it is wrong to conclude that dharmata is changed.

If people find it unreasonable that sentient beings have the

Buddha's wisdom in their mind-stream, they are contradicting
the Buddha's direct statement "The Buddha's wisdom resides
in the multitude of sentient beings." They also say: it is
incorrect that sentient beings have the Buddha's qualities,
because if sentient beings have the ten powers of wisdom in
their mind-stream, then they should have the full power of
discrimination. What they say is not correct, because we do
not assert that everything in the mind-stream of sentient
beings is Buddha. If buddha-nature and its qualities, remaining
in the mind-stream of sentient beings, makes sentient beings
omniscient, then the Buddha sitting on his throne, would also
make the throne omniscient. Of course the eight
consciousnesses, in the mind-stream of sentient beings, are
not Buddha. The Buddha which remains in the mind-stream of
sentient beings is not there as something within something
else on a relative level. It remains there as its nature on an
ultimate level.

Let's briefly review the Three Turnings of the Wheel of

Dharma. First is the Turning of the Four Noble Truths. Second
is the Turning of Emptiness. The Third is the Turning of Full
Revelation. The First Turning consists of the sutras taught to
the Shravakas, or the sutras of the Hinayana. The Second
Turning consists of the root sutras of the Mahayana, but
certain points are not fully revealed. The Third Turning is like
the commentary of the Second where the most definitive
teachings are fully revealed.

Each of three natures - imaginary, dependent, and perfected -

have two aspects. The imaginary nature consists of the
subjective and objective imaginary natures. The dependent
nature consists of the impure and pure dependent nature. The
perfected nature consists of the unchanging nature and the
unmistaken nature.

The actual imaginary nature is the objective aspect. The actual

perfected nature is the unchanging aspect and not the
unmistaken aspect, though they are the same nature. The
unmistaken aspect of perfected nature is included in the pure
dependent nature. The subjective part of the imaginary nature
and the dependent nature are identical. If examined by reason,
the actual dependent nature is included in the imaginary
nature but its natural state is the perfected nature. Therefore,
all phenomena are included in the perfected and imaginary
natures. All phenomena of samsara and nirvana are classified
into the three natures or the two truths, relative
consciousness and ultimate wisdom. Relative perception of
form, sound, touch, and smell and so forth is unreal. The
natural state of the sights and sounds are within the aspect of
primordial wisdom. Therefore, they are real. In this way there
is no contradiction between relative and ultimate truth.

As requested by some interested students, this was spoken by

Taranatha at the hermitage of Cholong Changtse, the North
Peak of the Dharma Valley.
May it be Auspicious!

Translated by the Tibetan IV class at The Naropa University

under the guidance of Ringu Tulku.

May 1, 1999