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Theory of Good and Evil
137 destroy hindrances wherever they are met with and obtain allpenetrating insight that enables them to become conscious of the absolute oneness (samatā) of the universe (sarvaloka) and to see innumerable Buddhas and Bodhisattvas."
There is a difference between the perfuming which is not in unison with suchness, as in the case of śrāvakas (theravādin monks), pratyekabuddhas and the novice bodhisattvas, who only continue their religious discipline but do not attain to the state of non-particularization in unison with the essence of suchness. But those bodhisattvas whose perfuming is already in unison with suchness attain to the state of non-particularization and allow themselves to be influenced only by the power of the dharma. The incessant perfuming of the defiled dharma (ignorance from all eternity) works on, but when one attains to Buddhahood one at once puts an end to it. The perfuming of the pure dharma (i.e. suchness) however works on to eternity without any interruption. For this suchness or thatness is the effulgence of great wisdom, the universal illumination of the dharmadhātu (universe), the true and adequate knowledge, the mind pure and clean in its own nature, the eternal, the blessed, the self-regulating and the pure, the tranquil, the inimitable and the free, and this is called the tathāgatagarbha or the dharmakāya. It may be objected that since thatness or suchness has been described as being without characteristics, it is now a contradiction to speak of it as embracing all merits, but it is held, that in spite of its embracing all merits, it is free in its nature from all forms of distinction, because all objects in the world are of one and the same taste; and being of one reality they have nothing to do with the modes of particularization or of dualistic character. “Though all things in their (metaphysical) origin come from the soul alone and in truth are free from particularization, yet on account of non-enlightenment there originates a subjective mind (ālayavijñāna) that becomes conscious of an external world.” This is called ignorance or avidyā. Nevertheless the pure essence of the mind is perfectly pure and there is no awakening of ignorance in it. Hence we assign to suchness this quality, the effulgence of great wisdom. It is called universal illumination, because there is nothing for it to illumine. This perfuming of suchness therefore continues for ever, though the stage of the perfuming of avidyā comes to an end with the Buddhas when they attain to nirvana. All Buddhas while at
